THE LIBRARY 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 MUSIC 
 LIBRARY
 
 ANNOTATIONS 
 
 UPON 
 
 POPULAR HYMNS 
 
 BY 
 
 CHARLES SEYMOUR ROBINSON, D.D. 
 
 Editor and Compiler of "Songs of the Church," 1862; "Songs for the Sanctuary," 1865 
 
 " Psalms and Hymns, " 1875; " Spiritual Songs," 1878; "Laudes 
 
 Domini," 1884; " New Laudes Domini," 1892 
 
 FOR USE IN PRAISE-MEETINGS 
 
 NEW YORK : HUNT & EATON 
 
 CINCINNATI : CRANSTON & CURTS
 
 Copyright, 1893, by 
 
 HUNT & EATON, 
 
 NEW YORK.
 
 MUSIC 
 LIBRARY 
 
 3/2. 
 
 PREFACE. 
 
 THESE Annotations have been provided with Indexes, particular and voluminous, so 
 that references to hymns by the Authors of them, as well as by the First Lines of them, 
 can easily be reached. Hence they might be used with almost all the best hymnals in 
 common employment in evangelical churches. For the sake of following some order and 
 establishing some limit in the selection, the hymns have been chosen mostly from Laudes 
 Domini, issued in 1884, and New Laudes Domini, issued in 1892 two manuals for singing 
 by choirs and congregations, which have attained a phenomenally wide use among the 
 various Christian denominations. 
 
 It is interesting to notice an intelligent growth in public sentiment concerning the gen- 
 eral subject of hymnological study. Churches now are not satisfied with mere stanzas 
 which might be lined out to be sung in fragments. They want hymns that are poetical in 
 spirit and in structure rhythmical and lyrical. Within a few years no hymnbook has had pros- 
 perity unless it has supplied the names of the authors with at least some hints concerning 
 their biographies. Out of this has rapidly been developed a taste for inquiry concerning the 
 histories of particular pieces which God's singing people have learned to love. And a great 
 wealth of new compositions has suddenly been put within the glad reach of the various 
 denominations of Christians during the three decades just closing the nineteenth century. 
 Little by little the familiar names of Ray Palmer, Charlotte Elliott, Horatius Bonar, Edward 
 Caswall, Frances Ridley Havergal, Thomas Hastings, and John Mason Neale have 
 advanced into fame until their contributions to the sacred songs of the religious world are 
 rivaling in number and worth those of Isaac Watts, Anne Steele, James Montgomery, and 
 even John Newton and William Covvper and Charles Wesley. We all want to know about 
 these choristers of many choirs and lands and tongues, many of whom are already singing 
 in their white robes on the other side of the mysterious vail. 
 
 The volume now laid before the public has grown slowly through a period of years. 
 It has been prepared specially as a help for " Praise Meetings," or so-called " Services of 
 Song." Almost any hymn appropriate to such employment in a promiscuous Sabbath 
 gathering of God's devout people may be found here suitably noticed. It lowers the tone 
 of joyous and happy-hearted worship of the Highest to spend the hours announced for 
 communion and thanksgiving in singing the pieces appropriate only to camp meetings and 
 to gospel missions for the conversion of sinners. It is very 'rare, if ever, that hymns 
 of wrestling conviction or of poignant penitence can be utilized in a jubilant act of worship. 
 
 The various paragraphs of incident and exposition, of biography, history, literary crit- 
 icism, and art suggestion, which are attached now and then to the data of authorship and 
 composition in the book, cannot be appreciated nor even understood unless this explanation 
 is intelligently accepted. The attempt is made in each annotation to give to an inexperi- 
 enced leader a thought of such a character that he will find a hint in it or out of it avail- 
 able in the course of the comment he will have to frame as he introduces each piece to be 
 sung. Much depends on the taste and aptitude of the minister who presides in these serv- 
 ices. He imtst always preach. No spiritual man has any business to give up a Christian 
 pulpit on the Lord's Day to anything besides preaching God's gospel of salvation to men. 
 
 1172983
 
 4 PREFACE. 
 
 Madame Antoinette Sterling once said with great spirit to me, " They say that I preach in 
 my singing ; so I do ; so I try to do ; so I mean to do always ! " And no one that ever 
 heard this gifted artist with her clear and distinct enunciation, her matchlessly pathetic tones, 
 her magnetic impulse forcing tears in his eyes when he could not stop to notice that she 
 had tears in her own no one who ever heard her in her wonderful way preach " The 
 Lord is my Shepherd," or " Oh, rest in the Lord, wait patiently for him," could doubt 
 whether Christ's love might be offered in the strains of a contralto hymn. 
 
 To begin with, this whole plan, like everything else in the work of our Master, is a 
 matter of faith of living faith and experimental confidence. The man who attempts to 
 conduct a praise service must believe that it has a veritable existence of its own, that it is 
 a helpful and sure rewarder of him who diligently seeks it ; any misgiving is ruin. It is 
 not to be looked upon as a musical entertainment, nor can it be put forward as a make- 
 shift for a sermon ; it is nothing, nothing at all, unless it is what it purports to be, a 
 sanctuary service of adoring and grateful praise of Almighty God. The minister must be 
 just as devout in it as he would be at a communion ; the choir must not suffer themselves 
 to be beguiled into imagining it as a fresh and beautiful opportunity for a parade or display. 
 It is simply a service for a worshipful people, full of joyous love and thanksgiving to their 
 Maker. 
 
 Hence it should be treated as an instrument of prodigious energy either for good or for 
 evil. It must be used, therefore, with supreme care lest it should be retorted into a danger 
 and a discouragement, reacting upon the congregation like an Afghan's boomerang. There 
 is not in all our treasury of resources a more potent force than this of real honest singing 
 of God's praises by masses of men, women, and children. 
 
 It will be easier for the men who write annotations in the years to come than it has 
 been for us who have attempted it just now. Often we have been compelled to study biog- 
 raphies and investigate antiquated collections and search many works of general literature 
 merely to find a few reminiscences of the venerable saints who sang the hymns of hope 
 and faith which our fathers accepted, and discover now and then a picture someone 
 drew of those who added the versions of the Psalms in an English dress more or less met- 
 rical. But the religious periodicals, as well as the big-volume makers have cleared up now 
 almost all the mysteries that the former ages will ever be expected to yield. 
 
 Two or three enthusiastic and very dear friends have been steadily for the last eighteen 
 months engaged with me in finishing this book. I sincerely hope the perusal of it will 
 recall the hours we have spent in the study together. The amount of detail has made the 
 mechanical part of our work nothing less than toilsome drudgery; but I candidly admit for 
 myself that I complete the task with a certain sort of pensive regret, so pleasant have 
 been the lines along which it has led. I humbly and prayerfully commend the-e sugges- 
 tions I have offered to my fellow-singers in the hope that they may be of real help. 
 
 NEW YORK CITY, 10 East isoth St. CHARLES SEYMOUR ROBINSON.
 
 ANNOTATIONS 
 
 UPON THE HYMNS OF 
 
 LAUDES DOMINI. 
 
 I Praise to Christ. P. M. 
 
 WHEN morning gilds the skies, 
 My heart awaking cries, 
 
 May Jesus Christ be praised: 
 Alike at work and prayer 
 To Jesus I repair: 
 
 May Jesus Christ be praised. 
 
 2 To thee, O God above, 
 I cry with glowing love, 
 
 May Jesus Christ be praised: 
 This song of sacred joy, 
 It never seems to cloy ; 
 
 May Jesus Christ be praised. 
 
 3 Does sadness fill my mind, 
 A solace here I find ; 
 
 May Jesus Christ be praised: 
 Or fades my earthly bliss, 
 My comfort still is this, 
 
 May Jesus Christ be praised. 
 
 4 When evil thoughts molest, 
 With this I shield my breast ; 
 
 May Jesus Christ be praised: 
 The powers of darkness fear 
 When this sweet chant I hear : 
 
 May Jesus Christ be praised. 
 
 5 When sleep her balm denies, 
 My silent spirit sighs, 
 
 May Jesus Christ be praised: 
 The night becomes as day, 
 When from the heart we say, 
 
 May Jesus Christ be praised. 
 
 6 Be this, while life is mine, 
 My canticle divine: 
 
 May Jesus Christ be praised: 
 Be this the eternal song,. 
 Through all the ages long, 
 
 May Jesus Christ be praised. 
 
 Rev. Edward Caswall was reared within 
 the pale of the Established Church of Eng- 
 land, but he died in the communion of the 
 Roman Catholic Church, having been re- 
 ceived in 1847. He was born July 15, 1814, 
 at Yately, in Hampshire, entered Oxford Uni- 
 versity in 1832, and was graduated in 1836. 
 He was ordained in 1839, and next year be- 
 came perpetual curate of Stratford-sub-Castle, 
 near Salisbury. He seceded from the English 
 Church in 1 846, and became a priest in the 
 Roman Catholic Church, and was placed in 
 the Congregation of the Oratory, which had 
 
 been instituted in Birmingham by Cardinal 
 Newman. There he remained until his death, 
 January 2, 1878. 
 
 The present hymn is found in Hymns and 
 Poems, 1873, and is announced as translated 
 from the German : Beim fruhen Morgenlicht. 
 It is a great favorite with the singers at St. 
 Paul's Cathedral in London. Usually it is 
 printed for distribution in the audience on a 
 separate sheet. It was from one of these 
 slips that the verses were copied for Laudes 
 Domini. The spirited refrain at the end of 
 each triplet of lines gave a suggestion for a 
 title to the collection. The compiler of this 
 and other hymn-books, little and large, would 
 like to say, once for all, that the aim of his 
 entire work could not better be indicated than 
 it is in the single line, " May Jesus Christ be 
 praised." For this book aims to be peculiar 
 in presenting hymns which are neither didac- 
 tic nor hortatory, but which are addressed 
 more directly and persistently as praises to 
 the one Lord Jesus Christ. Pliny gave it as 
 the singular characteristic of Christians in his 
 day that they were wont to assemble early in 
 the morning and evening, and sing alterna- 
 tively among themselves a hymn of praise to 
 Christ as God carmen Christo quasi Deo 
 dicere secum in-vicem. 
 
 2 Morning Hymn. L. M. 
 
 O CHRIST ! with each returning morn 
 Thine image to our hearts be borne ; 
 And may we ever clearly see 
 Our God and Saviour, Lord, in thee ! 
 
 2 All hallowed be our walk this day ; 
 May meekness form our early ray. 
 And faithful love our noontide light, 
 And hope our sunset, calm and bright. 
 
 3 May grace each idle thought control, 
 And sanctify our wayward soul ; 
 
 May guile depart, and malice cease, 
 And all within be joy and peace. 
 
 4 Our daily course, O Jesus, bless ; 
 Make plain the way of holiness : 
 From sudden falls our feet defend, 
 And cheer at last our journey's end.
 
 OPENING OF SERVICE. 
 
 Rev. John Chandler was an English cler- 
 gyman, born in Witley, Surrey, June 16, 1806, 
 educated at Corpus Christ! College, Oxford, 
 graduating in 1827. He was ordained in the 
 Established Church in 1831, and became the 
 successor of his father as Vicar of Witley ; 
 subsequently he was appointed rural dean. 
 He seems to have spent his entire life in that 
 charge, a quiet and useful man. He died at 
 Putney, July i, 1876. In 1837 he issued a 
 small book of great excellence called Hymns 
 of the Primitive Church. This contained a 
 hundred and eight Latin hymns with render- 
 ings into English made by himself. These 
 translations have had and have merited a wide 
 and lasting popularity. Many of them have 
 gone into most of the modern hymnals in 
 Great Britain and America. The one before 
 us now is a translation of the Splendor pa- 
 terncE glories of Ambrose, the famous bishop 
 of Milan. 
 
 3 "Early Vows." L. M. 
 
 Mv opening eyes with rapture see 
 
 The dawn of thy returning day ; 
 My thoughts, O God, ascend to thee, 
 
 While thus my early vows I pay. 
 
 2 Oh, bid this trifling world retire, 
 And drive each carnal thought away ; 
 
 Nor let me feel one vain desire 
 One sinful thought through all the day. 
 
 3 Then, to thy courts when I repair, 
 My soul shall rise on joyful wing, 
 
 The wonders of thy love declare, 
 And join the strains which angels sing. 
 
 James Hutton was an English layman, 
 born in London, September 3, 1715. He was 
 a cousin of Sir Isaac Newton, and a son of a 
 clergyman of piety and thoughtfulness, who 
 gave him an excellent education, and then ap- 
 prenticed him to a bookseller. He chose this 
 business for himself afterward, and used to 
 hold religious meetings in his store for some 
 years. In 1739 he visited Herrnhut, and com- 
 ing under the influence of Count von Zinzen- 
 dorf, became a Moravian. He was zealous 
 and remained faithful in that connection till 
 he died, May 3, 1795, and was buried at Chel- 
 sea, in England. He printed the second 
 Hand-book for the Moravians in 1741, and 
 their Manual of Doctrine in 1742. This 
 hymn is said to have been given in the appen- 
 dix to a volume published by Daniel Benham 
 in 1856, entitled Memoirs of James Hutton, 
 Comprising the Annals of his Life and Con- 
 nection with the United Brethren. 
 
 2 Come, fill our hearts with inward strength, 
 Make our enlarged souls possess, 
 
 And learn the height, and breadth, and length 
 Of thine eternal love and grace. 
 
 3 Now to the God whose power can do 
 More than our thoughts and wishes know, 
 
 Be everlasting honors <ione, 
 By all the Church, through Christ his Son. 
 
 Invocation. 
 
 COME, gracious Lord, descend and dwell 
 By faith and love in every breast ; 
 
 Then shall we know, and taste, and feel 
 The joys that cannot be expressed. 
 
 L. M. 
 
 REV. ISAAC WATTS, D. D. 
 
 Rev. Isaac Watts, D. D., was descended 
 on his mother's side from a Huguenot family, 
 who by the persecutions were driven from 
 France into England in the early part of 
 Queen Elizabeth's reign. There seems to 
 have been trouble all along the line, for he 
 himself has left some memoranda concerning 
 the wild times of Charles II. He writes that 
 his father, who became a deacon in the Inde- 
 pendent or Congregational Church of South- 
 ampton, was, in 1683, "persecuted and im- 
 prisoned for non-conformity six months ; and 
 was after that forced to leave his family and 
 live privately for two years." Indeed, this 
 was not his first incarceration for conscience's 
 sake. His pastor also had been ejected as 
 far back as 1662, and on the recall of the 
 Declaration of Indulgence, in 1674, was sub- 
 jected to still greater violence. The two 
 men, preacher and deacon together, seem to 
 have been put in confinement at the same 
 time : and it is said that Isaac Watts' mother, 
 with her babe in her arms, sat more than 
 once in her distress on the stone at the gate 
 of the prison. 
 
 The child was born July 17, 1674, and not 
 till William of Orange came over and revolu-
 
 OPENING OF SERVICE. 
 
 tionized England did better days for him 
 commence. He continued his studies in 
 London, but passed many of his intervening 
 years in the old parish at Southampton. He 
 wrote rhymes for his mother's delectation 
 when he was seven, but not until he reached 
 a promising precocity of eighteen did he dis- 
 play his power. Whether the congregation 
 used the rough verses of Sternhold and Hop- 
 kins, or whether they were afflicted by those 
 (no better) of Barton, it cannot be settled 
 now : but one time he startled the grave offi- 
 cers of the parish by expressing his disgust 
 with the performance. " Give us something 
 which will be better, young man !" they re- 
 plied. He took up the challenge at once, and 
 offered his first hymn ; this the people sang at 
 the close of the evening service. It was the 
 one beginning, " Behold the glories of the 
 Lamb." In most of the collections of his 
 poems this can be found ; but when a choice 
 had to be made for modern uses, the prefer- 
 ence soon was given to those which were the 
 fruit of his maturer experience. 
 
 However, his work was cordially accepted ; 
 and each evening for a long time he presented 
 a fresh composition, until he had given them 
 at last two hundred and twenty-two in all ; 
 these they printed in a portable form for local 
 use. 
 
 It is admitted now that this one writer has 
 done more for the Church in this line of 
 Christian usefulness than any other. He 
 gave a new impulse to the service of God's 
 praise, and worthily bears the name of the 
 " Father of English Hymnody." 
 
 Dr. Watts' hymns were gathered, in 1707, 
 into a volume divided into three books ac- 
 cording to subject. The one now before us 
 is No. 135 of Book I.: " Come, dearest Lord, 
 descend and dwell." He entitled it, " The 
 love of Christ shed abroad in the heart. Eph. 
 3:16." 
 
 " A Nobler Rest." L. M. 
 
 THINE earthly Sabbaths, Lord, we love, 
 But there 's a nobler rest above ; 
 To that our longing souls aspire, 
 With cheerful hope and strong desire. 
 
 2 No more fatigue, no more distress, 
 Nor sin nor death shall reach the place ; 
 No groans shall mingle with the songs 
 That warble from immortal tongues. 
 
 3 No rude alarms of raging foes, 
 No cares to break the long repose, 
 No midnight shade, no clouded sun, 
 But sacred, high, eternal noon. 
 
 4 O long-expected day, begin ! 
 Dawn on these realms of woe and sin ; 
 Fain would we leave this weary road, 
 And sleep in death to rest with God. 
 
 REV. PHILIP DODDRIDGK, D. D. 
 
 Any good encyclopedia would tell us that 
 Rev. Philip Doddridge, D. D., was an English 
 clergyman belonging to the Independent or 
 Congregational branch of the Church. He 
 was the son of a merchant, and the last one 
 of a large family of twenty children. He was 
 born in London, June 26, 1702 ; his constitu- 
 tion was feeble from his infancy. His pa- 
 rents were religious people, and early turned 
 the lad's attention to an education for the 
 ministry. But they both died while yet he was 
 young, and his care devolved upon friends, 
 who showed much kindness to the afflicted 
 orphan. At twenty years of age he was or- 
 dained, and became the pastor of the small 
 parish of Kibworth. In 1729 he was called 
 to open an academy at Northampton for the 
 purpose of training young men for the minis- 
 try. He remained at this work for some 
 twenty years. He was one of the most volu- 
 minous writers of religious literature in that 
 period. His Family Expositor, a commen- 
 tary upon the New Testament, his Rise and 
 Progress of Religion in the Soul, and his 
 Life of Colonel Gardiner, are still popular, 
 and famous as books of the highest worth. 
 But the rapid development of consumptive 
 tendencies in his constitution rendered it ne- 
 cessary for him to seek health in a milder cli- 
 mate. He started for Portugal, and died at 
 Lisbon, October 26, 1751 ; he now lies buried 
 in the English graveyard in that foreign city 
 by the sea. 
 
 This hymn, written by Dr. Philip Dod- 
 dridge to be sung at the close of a sermon he
 
 OPENING OF SERVICE. 
 
 preached June 2, 1736, from the text, Heb. 
 4:9, " There remaineth therefore a rest to the 
 people of God," is given in Hymns Founded 
 on -various Texts in the Holy Scriptures, 
 1755. As it was first sent to the public the 
 opening stanza, which, indeed, is very tame 
 comparatively, commenced, " Lord of the Sab- 
 bath, hear our vows." This has been dropped 
 in most of the modern collections. A zeal or 
 a freak of restoration, however, bids fair to 
 spoil the favorite lyric, which owes much of 
 its excellence to the wise pruning it has had 
 from editors along the years. Admitting and 
 enduring all this talk just at the present so 
 popular about " the tinkering of hymns," we 
 still would like to ask whether people do ac- 
 tually prefer in the first stanza to say, " The 
 songs which from the Desert rise ": and in the 
 second stanza to say, "With ardent Pangs of 
 strong desire ": and in the third stanza to say, 
 " No Groans to mingle with the songs." 
 These can all be found, and other felicities 
 like them, in the original draft as printed in Sir 
 Roundell Palmer's Book of Praise, page 335. 
 A very pathetic entry is to be seen in the 
 Diary of Rev. Dr. Gardiner Spring. He had 
 been in some heavy trouble for a long time, 
 and had not kept up his music in the house- 
 hold ; and now, recording how he had opened 
 his piano for the first time in some weeks, he 
 writes : " I felt that, while all God's works 
 praise him, my tongue also should be vocal 
 with his praise. How beautiful is this green 
 earth on a Sabbath day ! I could only give 
 utterance to the words : 
 
 "' Thine earthly Sabbaths, Lord, we love: 
 But there 's a nobler rest above. 1 " 
 
 6 Sabbath Eve. L. M. 
 
 SWEET is the light of Sabbath eye, 
 And soft the sunbeams lingering there ; 
 
 For these blest hours the world I leave, 
 Wafted on wings of faith and prayer. 
 
 2 The time how lovely and how still ! 
 Peace shines and smiles on all below ; 
 
 The plain, the stream, the wood, the hill, 
 All fair with evening's setting glow. 
 
 3 Season of rest ! the tranquil soul 
 Feels the sweet calm and melts to love, 
 
 And while these sacred moments roll, 
 Faith sees the smiling heaven above. 
 
 4 Nor will our days of toil be long ; 
 Our pilgrimage will soon be trod; 
 
 And we snail join the ceaseless song, 
 The endless Sabbath of our God. 
 
 James Edmeston was born at Wapping, in 
 London, September 10, 1791. He was edu- 
 cated at Hackney, where his parents resided. 
 He was the grandson of Rev. Samuel Brewer, 
 an Independent minister in Stepney for fifty 
 years, and the young poet was brought up in 
 that connection. In his sixteenth year he was 
 
 articled to an architect, and chose this for his 
 profession. He afterwards joined the Estab- 
 lished Church ; in a letter, written shortly be- 
 fore his death, he says : " From early years 
 I had a strong leaning towards the Church of 
 England, the services of which I always found 
 more congenial to my own feelings." 
 
 He was singularly happy and voluminous 
 in his production of religious poetry. He is 
 said to have composed more than two thou- 
 sand hymns. Of these, many have been per- 
 petuated in the modern collections. This one 
 is to be found in the Cottage Minstrel, 1821, 
 and is there entitled, " The Cottager's Reflec- 
 tions upon the Sabbath Evening." He issued 
 his first volume in 1817. Others followed; 
 the Sacred Lyrics appeared in 1821 ; this 
 contained most of his best known produc- 
 tions. He died in Homerton, a suburb of 
 London, January 7, 1867, being then seventy- 
 six years of age. 
 
 The evening of the Lord's Day must have 
 been a favorite part of his life, for many of 
 his poems refer to it. He seemed to feel the 
 glory of it, the rest of it, the prophecy of it. 
 He never shows his religious experience more 
 delightfully or more helpfully than when he is 
 singing of Sabbath night and " the morrow's 
 quick returning light," which " must call us 
 to the world again." Yet his whole heart is 
 filled with the dear hope of a dawn where " a 
 sun that never sets shall rise." 
 
 7 " Gates of Heaven." L. M. 
 
 How sweet to leave the world awhile, 
 And seek the presence of our Lord ! 
 
 Dear Saviour, on thy people smile. 
 And come, according to thy word. 
 
 2 From busy scenes we now retreat. 
 That we may here converse with thee: 
 
 Ah, Lord ! behold us at thy feet : 
 Let this the " gate of heaven " be. 
 
 3 " Chief often thousand !" now appear, 
 That we by faith may see thy face: 
 
 Oh, speak, that we thy voice may hear, 
 And let thy presence fill this place. 
 
 Rev. Thomas Kelly was the son of Right 
 Honorable Baron Kelly, and was born near 
 Athoy, in Queens County, Ireland, July 13, 
 1769. He graduated at Dublin University, 
 and at first took up the study of law. Even- 
 tually he changed the plan of his professional 
 life, and in 1792 he was ordained a clergyman 
 in the Established Church. But he was too 
 zealous for anything like tame routine, and 
 some considered him almost a fanatic. Row- 
 land Hill made his acquaintance and before 
 long they were both silenced because their 
 preaching was too direct and spiritual for 
 those times. The Archbishop of Dublin closed 
 all the pulpits of his diocese to these two men. 
 That made Thomas Kelly an Independent.
 
 OPENING OF SERVICE. 
 
 He set up chapels as he pleased. He was a 
 musician and a poet, and he consecrated all 
 his gifts to his divine Lord. 
 
 He married at thirty years of age a lady of 
 like heart, views and purpose. He became 
 very wealthy and grew to be exceedingly 
 popular and greatly useful. So he labored in 
 Dublin more than sixty years. He died of a 
 stroke of paralysis in 1855, May 14. His last 
 words were, " The Lord is my everything" 
 for he heard some one repeating to him, " The 
 Lord is my shepherd," and his strength was 
 sufficient for the full response. 
 
 In 1804 he published a volume of ninety- 
 six Hymns on Various Passages of Scrip- 
 ture, afterwards enlarged. The hymn before 
 us appeared in 1815. It had six stanzas. The 
 author evidently wrote it with Jacob's vision 
 at Bethel in his mind, Gen. 28:17; but he 
 affixed to it as his title, Matt. 18 : 20. 
 
 8 Giver of Rest. L. M. 
 
 COME, Holy Spirit ! calm my mind, 
 And fit me to approach my God ; 
 
 Remove each vain, each worldly thought, 
 And lead me to thy blest abode. 
 
 2 Hast thou imparted to my soul 
 A living spark of holy fire? 
 
 Oh, kindle now the sacred flame ; 
 Make me to burn with pure desire. 
 
 3 A brighter faith and hope impart, 
 And let me now my Saviour see ; 
 
 Oh, soothe and cheer my burdened heart, 
 And bid my spirit rest in thee. 
 
 It is somewhat singular that no one has 
 been able to obtain even the slightest authen- 
 tic information concerning the author of this 
 very acceptable hymn, which has been in- 
 cluded in almost all the prominent denomina- 
 tional collections for many years. It has been 
 traced back to a Collection of Psalms and 
 Hymns for the use of the Lock Chapel, Lon- 
 don. Everything comes on hearsay, and all 
 there is of it is this : he was probably an Eng- 
 lish layman, his whole name was John Stew- 
 art, and he made the hymn, or lived, in 1803. 
 
 9 
 
 Invocation. 
 
 L. M. 
 
 Far from my thoughts, vain world, begone ! 
 
 Let my religious hours alone: 
 
 Fain would mine eyes my Saviour see: 
 
 1 wait a visit, Lord, from thee. 
 
 2 My heart grows warm with holy fire, 
 And kindles with a pure desire: 
 Come, my dear Jesus ! from above, 
 And feed my soul with heavenly love. 
 
 3 Blest Saviour ! what delicious fare, 
 How sweet thine entertainments are ! 
 Never did angels taste, above, 
 Redeeming grace and dying love. 
 
 4 Hail, great Immanuel. all-djvine ! 
 In thee thy Father's glories shine: 
 Thou brightest, sweetest, fairest One 
 That eyes have seen, or angels known ! 
 
 In Book II. of Dr. Isaac Watts' Hymns 
 this will be found as No. 1 5. It consists of 
 six stanzas, and is entitled, " The Enioyment 
 of Christ; or Delight in Worship." In many 
 parts of Switzerland a bell from the principal 
 tower tolls daily a few minutes before noon ; 
 ere the hour strikes it ceases. It peals over 
 the plain and over the green valleys, and 
 echoes in the recesses of the surrounding 
 mountains. Men leave their labor as they 
 listen. The stillness that follows is most 
 suggestive. As its call sweeps over the busy 
 harvest field the reaper drops his sickle, 
 though half full of golden grain, and throws 
 himself down to rest beneath the shade ; the 
 hand that held the trowel leaves it where it 
 lies. All seem glad of the cessation of toil, 
 thankful for the rest and shade and refresh- 
 ment offered them in the heat and hurry of 
 the day. Such is the office and such the 
 same sweet invitation of the Sabbath-bell in 
 this land of light and peace. With its clear 
 ringing voice it speaks in the name of the 
 Lord of the Sabbath, " Come unto me, and I 
 will give you rest." 
 
 10 
 
 Psalm 84. 
 
 How pleasant, how divinely fair, 
 O Lord of hosts ! thy dwellings are ! 
 With long desire my spirit faints 
 To meet the assemblies of thy saints. 
 
 L. M. 
 
 My pa 
 
 My Goa : my *>.ing i wny snouia i 
 
 So far from all my joys, and thee? 
 
 3 Blest are the saints who sit on high, 
 Around thy throne of Majesty ; 
 
 Thy brightest glories shine above, 
 And all their work is praise and love. 
 
 4 Blest are the souls who find a place 
 Within the temple of thy grace ; 
 There they behold thy gentler rays, 
 And seek thy face, and learn thy praise. 
 
 5 Cheerful they walk with growing strength, 
 Till all shall meet in heaven at length ; 
 
 Till all before thy face appear, 
 And join ia nobler worship there. 
 
 In the original form this hymn of Dr. Watts 
 appears with seven stanzas, and is entitled 
 " The Pleasure of Public Worship." It is the 
 first part of Psalm 84, L. M. " The more en- 
 tirely I can give my Sabbaths to God," once 
 said the sainted Robert Murray McCheyne, 
 "and half forget that I am not before the 
 throne of the Lamb, with my harp of gold, 
 the happier am I, and I feel it my duty to be 
 as happy as God intended me to be." 
 
 I | Psalm 84. L. M. 
 
 GREAT God ! attend, while Zion sings 
 The joy that from thy presence springs; 
 To spend one day with thee on earth 
 Exceeds a thousand davs of mirth.
 
 10 
 
 OPENING OF SERVICE. 
 
 2 Might I enjoy the meanest placr 
 Within thy house, O God of grace ! 
 Nor tents of ease, nor thrones of power, 
 Should tempt my feet to leave thy door. 
 
 3 God is our sun, he makes our day : 
 God is our shield, he guards our \yay 
 From all the assaults of hell and sin, 
 From foes without and foes within. 
 
 4 All needful grace will God bestow, 
 And crown that grace with glory, too ; 
 He gives us all things, and withholds 
 No real good from upright souls. 
 
 5. O God , our King, whose sovereign sway 
 The glorious hosts of heaven obey, 
 Display thy grace, exert thy power, 
 Till all on earth thy name adore ! 
 
 We find here the second part of Dr. Isaac 
 Watts' version of Psalm 84, L. M. It con- 
 sists of five stanzas, and is entitled " God in 
 his Church, or Grace and Glory." It was in 
 commenting upon that single expression, " one 
 day in thy courts is better than a thousand," 
 that the good Bishop Home exclaimed : " If 
 this be the case upon earth, how much more 
 in heaven ! Oh, come that one glorious day 
 whose sun shall never go down, nor any cloud 
 obscure the luster of his beams ; that day 
 when the temple of God shall be opened in 
 heaven, and we shall be admitted to serve him 
 for ever therein !" 
 
 |2 "Return, my Soul!" L. M. 
 
 ANOTHER six days' work is done, 
 Another Sabbath is begun ; 
 Return, my soul! enjoy thy rest, 
 Improve the day thy God hath blessed. 
 
 2 Oh, that our thoughts and thanks may rise 
 As grateful incense to the skies ; 
 
 And draw from heaven that sweet repose, 
 Which none but he that feels it knows. 
 
 3 This heavenly calm, within the breast, 
 Is the dear pledge of glorious rest 
 Which for the church of God remains 
 The end of cares, the end of pains. 
 
 4 In holy duties let the day, 
 In holy pleasures, pass away ; 
 How sweet a Sabbath thus to spend, 
 In hope of one that ne'er shall end. 
 
 Rev. Joseph Stennett, the author of this 
 Sabbath hymn, was born at Abingdon, Berks, 
 England, in 1663. He was the second of that 
 race which for upward of a century of useful- 
 ness enriched the ministry of the Baptist 
 Church in England. Scholarship and excel- 
 lent ability, piety and zeal, have always been 
 accredited to him as a preacher and a Chris- 
 tian. He was a teacher for some years in 
 London. In 1688 he married Susanna, daugh- 
 ter of George Guill, a French Protestant 
 refugee ; and shortly after this, believing him- 
 self called to the ministry, he was ordained as 
 pastor of the Seventh-Day Baptist Church, 
 then worshiping in Devonshire Square, Lon- 
 don, of which his father had once been the 
 minister. Of this same congregation he re- 
 
 mained pastor until his death, though some- 
 times his services were in demand for preach- 
 ing elsewhere. He skillfully utilized his time 
 by employing the first day of the week for his 
 absences from home and his services in other 
 pulpits. He was widely popular in his work, 
 and continued in the confidence of all who 
 knew him till his death, which took place July 
 4, 1713. Among his last words were : " I re- 
 joice in the God of my salvation, who is my 
 strength and my God." 
 
 It is a little difficult to keep the genealogy 
 of this Stennett family perfectly clear, espe- 
 cially as more than one of the name wrote 
 hymns for their own comfort and handed 
 them down for singing among people who 
 took very little pains to keep literary titles dis- 
 tinct. There is no great importance in the 
 matter ; but it can be remembered as a fact, 
 by any who care to know, that Edward Sten- 
 nett began the line. He was a dissenting 
 minister who with other Non-conformists suf- 
 fered persecution, and for a short time im- 
 prisonment because of their enthusiastic espou- 
 sal of the cause of the Commonwealth. After 
 the Revolution he removed to Wallingford. 
 Joseph was his son, and he had a son Joseph 
 in his turn ; and that son had a son Samuel, 
 who had a son Joseph ; and all the men were 
 ministers ; then this remarkable line ceased. 
 
 1 3 Psalm 92. L. M. 
 
 SWEET is the work, my God, my King, 
 To praise thy name, give thanks and sing ; 
 To show thy love by morning light, 
 And talk of all thy truth at night. 
 
 2 Sweet is the day of sacred rest ; 
 No mortal care shall seize my breast ; 
 Oh, may my heart in tune be found, 
 Like David's harp of solemn sound ! 
 
 3 My heart shall triumph in my Lord, 
 And bless his works, and bless his word : 
 Thy works of grace, how bright they shine ! 
 How deep thy counsels ! how divine ! 
 
 4 Lord, I shall share a glorious part, 
 When grace hath well refined my heart, 
 And fresh supplies of joy are shed, 
 Like holy oil to cheer my head. 
 
 5 Then shall I see, and hear, and know 
 All I desired or wished below ; 
 
 And every power find sweet employ, 
 In that eternal world of joy. 
 
 In the version of the Psalms by Dr. Watts, 
 this appears in seven stanzas as the first part, 
 L. M., of Psalm 92. It is entitled, " A Psalm 
 for the Lord's Day." In one of the greatest 
 English coal mines there is a constant forma- 
 tion of limestone, caused by the trickling of 
 water through the rocks. This persistent 
 dripping contains many minute particles of 
 lime, and these are deposited in the open 
 spaces, and as the water runs off are soon 
 settled down into solid limestone. This would
 
 OPENING OF SERVICE. 
 
 II 
 
 be as pure as the whitest marble but for the 
 black dust which rises from the coal while 
 the miners are at work ; that dust is mixed 
 with the soft mass and discolors its whole 
 substance. On Sunday no work is done ; of 
 course no dust is raised. So there is one 
 layer of pure white among the seven. And 
 that is the result all over the mine in each of 
 the extensive galleries. The miners have 
 given a name of their own to this peculiar 
 conformation ; they call it the "-Sunday-stone." 
 For it has six black streaks in it, separated by 
 thin white lines to mark the short rests of the 
 nights ; and then it has one large white streak 
 in it brighter and cleaner than ail the rest. 
 It seems like a constant tally of the days. Is 
 there an eternal tally of God's Sabbaths, auto- 
 nomical, self-reckoning, which we all are at 
 one time to meet ? 
 
 14 Psalm 103. L. M. 
 
 BLESS, O my soul ! the living God, 
 Call home thy thoughts that roam abroad ; 
 Let all the powers within me join 
 In work and worship so divine. 
 
 2 Bless, O my soul ! the God of grace; 
 His favors claim thy highest praise ; 
 Why should the wonders he hath wrought 
 Be lost in silence and forgot ? 
 
 3 'Tis he, my soul ! who sent his Son 
 To die for crimes which thou hast done ; 
 He owns the ransom, and forgives 
 
 The hourly follies of our lives. 
 
 4 Let the whole earth his power confess, 
 Let the whole earth adore his grace ; 
 The Gentile with the Jew shall join 
 
 In work and worship so divine. 
 
 This is the First Part, L. M., of Psalm 103, 
 in Dr. Isaac Watts' collection, where it is en- 
 titled : " Blessing God for his goodness to 
 Soul and Body." This must have been a 
 favorite theme with the poet, for he made one 
 version in this meter consisting of eight verses, 
 then another in the same consisting of six 
 more, to which after a " Pause " he added 
 still three ; and then taking up short meter 
 he made one version of six verses, and an- 
 other of eight more, to which he added still a 
 third of four verses thirty-five stanzas given 
 to this one psalm. 
 
 So at last we learn the secret of this man's 
 power : it lay mostly in the wonderful grace 
 of gratitude in his heart. He had lost his 
 health ; he was an invalid nearly all of his life. 
 He had passed away from his youth ; many of 
 his old friends were gone. He had no home 
 of his own in the world ; he lived for thirty 
 years the guest of a generous nobleman. He 
 had no children ; yet he wrote Divine and 
 Moral Songs for Infant Minds, one of the 
 best books ever made for little ones to learn 
 and sing. He never married. The only wo- 
 
 man he ever loved and expected to wed jilted 
 him cruelly ; yet he uttered but one cry of his 
 soul voiced in the hymn, " How vain are all 
 things here below," one pardonable pang of 
 self-pity as he surrendered his life. He was 
 small in figure and insignificant in person 
 less than five feet in height ; the woman said 
 she " loved the jewel, but could not admire 
 the casket that contained it." And still this 
 great and good man was as happy as a bird ; 
 he called upon " all the powers within " him 
 to keep on singing till he went home to " the 
 land of pure delight." 
 
 " Though I could reach from pole to pole, 
 And grasp the ocean in a span, 
 
 1 must be measured by my soul 
 
 The mind 's the measure of the man." 
 
 | 5 " Day of Rest." L. M. 61. 
 
 THE day of rest once more comes round, 
 
 A day to all believers dear ; 
 The silver trumpets seem to sound 
 
 That call the tribes of Israel near ; 
 Ye people all, obey the call, 
 
 Anil in Jehovah's courts appear. 
 
 2 Obedient to thy summons, Lord, 
 We to thy sanctuary come ; 
 
 Thy gracious presence here afford, 
 And send thy people joyful home ; 
 
 Of thee, our King, oh, may we sing, 
 And none with such a theme be dumb. 
 
 3 Oh, hasten, Lord, the day when those 
 Who know thee here shall see thy face : 
 
 When suffering shall for ever close, 
 And they shall reach their destined place ; 
 
 Then shall they rest, supremely blest, 
 Eternal debtors to thy grace. 
 
 This is No. 148 of Thomas Kelly's third 
 edition, 1809, though it is likely the composi- 
 tion of the hymn dates three years earlier. 
 Some double rhymes make it seem a little 
 odd, but it is only a plain long meter of six 
 lines. The author has attached to it the text, 
 Num. 10:2, and has evidently meant it for a 
 call to worship : " Make thee two trumpets of 
 silver ; of a whole piece shalt thou make them : 
 that thou mayest use them for the calling of 
 the assembly, and for the journeying of the 
 camps." 
 
 Rabbi Jehudah, one of the celebrated doc- 
 tors of the Jewish law, was wont to call the 
 attention of his pupils to the fact that the Is- 
 raelites broke the first Sabbath, and therefore 
 God let them go into captivity. He would 
 point, in proof of this, to the statement that 
 the children of Israel went out to gather man- 
 na on the holy day, and that the very next 
 chapter says, " Then came Amalek, and fought 
 with Israel in Rephidim." There can be no 
 doubt that the sober and reverent setting 
 apart of one day in the seven is obligatory for 
 all time. And it might well be expected that, 
 whenever a duty so plain as this is denied by 
 any believer, there will be an incursion of
 
 12 
 
 OPENING OF SERVICE. 
 
 spiritual Amalekites upon his experience which 
 will put his highest hopes in peril. 
 
 I Q Morning. L. M. 
 
 AWAKE, my soul, and with the sun 
 Thy daily stage of duty run ; 
 Shake off dull sloth, and joyful rise 
 To pay thy morning sacrifice. 
 
 2 Awake, lift up thyself, my heart, 
 And with the angels bear thy part, 
 Who all night long unwearied sing 
 High praises to the eternal King. 
 
 3 Glory to thee, who safe hast kept, 
 And hast refreshed me when I slept ; 
 Grant, Lord, when I from death shall wake, 
 I may of endless life partake. 
 
 4 Lord, I my vows to thee renew : 
 
 Scatter my sins as morning dew ; 
 
 Guard my first springs of thought and will, 
 
 5 Direct, control, suggest, this day, 
 All I design, or do, or say ; 
 Th;it all my powt-rs, with all their might, 
 In thy sole glory may unite. 
 
 THOMAS KEN, D. D. 
 
 Rev. Thomas Ken, D. D., the author of this 
 hymn, was a bishop in the Church of Eng- 
 land ; he was born at Berkhampstead, Hert- 
 fordshire, July, 1637, and died at Longleat, 
 Somersetshire, March 19, 1711. He studied 
 at Winchester school, where his name is still 
 seen cut in one of the stone pillars ; then his 
 college course was pursued at Oxford ; he was 
 ordained to the ministry somewhere about 
 
 1666. After holding various preferments he 
 removed again to Winchester ; he was a fel- 
 low there in the college, and in 1669 became 
 prebendary of the cathedral. In 1682 he was 
 appointed chaplain to Charles II., and two 
 years after this was made Bishop of Bath and 
 Wells. This advancement was the more re- 
 markable because, while he was living in 
 Winchester, the loose court of the gay mon- 
 arch visited the town and desired his residence 
 for an abiding-place for some of those worth- 
 less creatures that followed in his train. 
 " Not for the king's kingdom !" was the reply 
 that became historic. And, instead of being 
 punished, he was rewarded by an appoint- 
 ment which showed that even the king re- 
 spected his virtue. 
 
 It was at Winchester also that he prepared 
 a Manual of Prayers for the use of the schol- 
 ars, and to this were appended his Morning, 
 Evening, and Midnight Hymns. These were 
 what gave to George Whitefield his pious bent 
 in his college days. And these have come 
 down to us in the years since with memories 
 of early life and home prayers, when the 
 voices now silent have sung at the family 
 altar the unforgotten lines. 
 
 1 7 Psalm 145. L. M. 
 
 MY God, my King, thy various praise 
 Shall fill the remnant of my days; 
 Thy grace employ my humble tongue 
 Till death and glory raise the song. 
 
 2 The wings of every hour shall bear 
 Some thankful tribute to thine ear ; 
 
 And every setting sun shall see 
 New works of duty done for thee. 
 
 3 Thy works with sovereign glory shine, 
 And speak thy majesty divine: 
 
 Let Zion in her courts proclaim 
 The sound and honor of thy name. 
 
 4 But who can speak thy wondrous deeds? 
 Thy greatness all our thoughts exceeds: 
 Vast and unsearchable thy ways ; 
 
 Vast and immortal be thy praise. 
 
 " The Greatness of God," is the title affixed 
 by Dr. Isaac Watts to this version of Psalm 
 145 in L. M. It consists of six stanzas, from 
 which those in ordinary use have been chosen. 
 It is a wise and suggestive remark of the Ger- 
 man preacher Krummacher, that unbelief 
 does " nothing but darken and destroy. It 
 makes the world a moral desert, where no 
 divine footsteps are heard, where no angels 
 ascend and descend, where no living hand 
 adorns the fields, feeds the birds of heaven, or 
 regulates events." 
 
 I 8 Each Day's Duties. L. M. 
 
 NEW every morning is the love 
 Our wakening and uprising prove ; 
 Through sleep and darkness safely brought, 
 Restored to life, and power, and thought.
 
 OPENING OF SERVICE. 
 
 2 New mercies, each returning day, 
 Hover around us while we pray; 
 New perils past, new sins forgiven, 
 
 New thoughts of God, new hopes of heaven. 
 
 3 If, on our daily course, our mind 
 Be set to hallow all we find, 
 
 New treasures still, of countless price, 
 God will provide for sacrifice. 
 
 4 The trivial round, the common task, 
 Will furnish all we need to ask, 
 Room to deny ourselves, a road 
 
 To bring us daily nearer Goil. 
 
 5 Only, O Lord ! in thy dear love 
 Fit us for perfect rest above ; 
 And help us, this and every day, 
 To live more nearly as we pray. 
 
 REV. JOHN KEBLE. 
 
 Rev. John Keble, the author of the Chris- 
 tian Year, is better introduced to the world 
 as a poet. Whatever part he took effectively 
 in the great Tractarian movement was aug- 
 mented extraordinarily by the exquisite beauty 
 of his hymns. He wrote six of the ninety 
 small treatises which were issued, but it was 
 the poetry and singing put together rather 
 more than the logic of the arguments which 
 arrested to any extent the common people of 
 Great Britain. In the end Keble chose the 
 place of a village pastor ; he became the Vicar 
 of Hursley parish, near Winchester, and there, 
 with the surroundings of rural content and 
 peace about him, pursued the path of duty to 
 the end of his life. 
 
 He was the son of a clergyman, and was 
 born at Fairford, Gloucestershire, April 25, 
 1792. He was educated at Oxford, gradua- 
 ting with high honors in his class in 1810. 
 In 1831 he was appointed Professor of Poetry. 
 This last distinction he had earned, not only 
 by his eminent fitness for the position, but by 
 the success of his little volume, the Christian 
 
 Year, a noble work, reaching its ninety-sixth 
 edition in the author's lifetime. It was pub- 
 lished in 1827, and when the copyright expired 
 in 1873 nearly half a million copies had been 
 sold. As the market was then opened, and 
 the fame of the poetry had reached the Ameri- 
 can public also, the sales became almost enor- 
 mous. He issued afterward other books, but 
 this one was the strongest and best. Large 
 numbers of the poems in it are charged with 
 sentiments which Protestant people are not 
 willing to accept, but Keble shared with New- 
 man all the responsibility of trying to turn the 
 English Church over to Rome, without sur- 
 rendering the emoluments of the establish- 
 ment with which he continued in connection, 
 until he died at Bournemouth, March 29, 1866. 
 Keble followed the tradition of almost all the 
 English hymnists in placing a morning and an 
 evening hymn at the beginning of his book of 
 poems. This piece of sixteen stanzas, from 
 which the usual selection is compiled, is found 
 at the opening of the Christian Year. The 
 text added for a motto is quoted from Lam. 
 3:22, 23 : " His compassions fail not. They 
 are new every morning." 
 
 1 9 Christ's Presence Sought. C. M. 
 
 AGAIN our earthly cares we leave 
 
 And to thy courts repair ; 
 Again with joyful feet we come 
 
 To meet our Saviour here. 
 
 2 Great Shepherd of thy people, hear ! 
 Thy presence now display ; 
 
 We bow within thy house of prayer ; 
 Oh ! give us hearts to pray. 
 
 3 The clouds which vail thee from our sight, 
 In pity, Lord, remove: 
 
 Dispose our minds to hear aright 
 The message of thy love. 
 
 4 The feeling heart, the melting eye, 
 The humble mind bestow ; 
 
 And shine upon us from on high, 
 To make our graces grow. 
 
 5 Show us some token of thy love, 
 Our fainting hope to raise ; 
 
 And pour thy blessing from above, 
 That we may render praise. 
 
 Upon a marble in the church of St. Mary 
 Woolnoth and St. Mary Woolchurch Haw, 
 Lombard Street, London, one may read this 
 inscription : 
 
 " John Newton, Clerk, once an Infidel and 
 Libertine, a servant of slaves in Africa, was, 
 by the rich mercy of our Lord and Saviour 
 Jesus Christ, preserved, restored, pardoned, 
 and appointed to preach the faith he had long 
 labored to destroy, Near 16 years at Olney in 
 Bucks ; And years in this church." 
 
 This epitaph was prepared by himself, the 
 blank of which, preceding the " years," should
 
 OPENING OF SERVICE. 
 
 be filled with " 28." " And I earnestly de- 
 sire," he further says, " that no other monu- 
 ment, and no inscription but to this purport, 
 may be attempted for me." 
 
 REV. JOHN NEWTON. 
 
 It will arrest attention on the instant, this 
 frank admission made upon his tombstone 
 by the man whose pen wrote the line all of us 
 have sung for years : " How sweet the name 
 of Jesus sounds." Was that man once an 
 infidel and a libertine ? His life has been 
 written by his most intimate friend, Richard 
 Cecil, and by others; our annotations need 
 only that we quote what his biographers have 
 said of him. 
 
 He was born in London, July 24, 1725, 
 " old style ;" August 5, as we now reckon 
 dates ; he died in London, December 21, 1807. 
 
 His father was a sea- faring man, the mas- 
 ter of a ship trading chiefly between the ports 
 of the Mediterranean. Within a year of his 
 wife's death he married a woman who appa- 
 rently did not care to carry out the instruc- 
 tions of the former wife. It was a relief to 
 her to have the child out of the way ; and he 
 was put to school for two years, where he ac- 
 quired the simplest rudiments and a little 
 smattering of Latin. His main acquisitions 
 were in the way of idle habits and a taste for 
 low associates ; and by the time he was eleven 
 he left school finally, and accompanied his 
 father on his voyages for the four succeeding 
 years. 
 
 He was one who never let his virtues get 
 in the way of his enjoyments. Dissolute as 
 
 he was even in his boyhood, he was not with- 
 out religious conviction, frequently fasting 
 and praying and returning to the Word of 
 God ; and we are told by Cecil that " he took 
 up and laid aside a religious profession three 
 or four different times before he was sixteen 
 years of age." 
 
 Very shortly after this, while in sailor's 
 garb, walking about the docks, Newton was 
 seized and impressed on board the Harwich, 
 and as war with France was at this time im- 
 minent, there was no way to procure his re- 
 lease. By and by, however, things changed, 
 and he started on his way homeward over the 
 sea. With the main incidents of that voyage 
 we are probably many of us familiar the 
 terrible storm that threatened to founder the 
 vessel, and which aroused a still more dread- 
 ful tempest in Newton's soul ; so that amid 
 the crashing of the thunder and the vivid 
 darting of the lightning he became insensible 
 to all without in the recurrence of those Scrip- 
 tures that sounded as anathemas of heaven 
 upon his guilty head ; his despair, his finding 
 a copy of Thomas t Kempis in the cabin and 
 perusing it, and its profound impression upon 
 him; his determination to quit his wicked 
 life with this we are familiar. 
 
 Yet while this was succeeded by an un- 
 doubted change, it was not a thorough re- 
 newal. He needed a hand to lead him from 
 remorse to repentance, from reformation to 
 Christ. Even after his return to England 
 and his marriage to Mary Catlett he ree'm- 
 barked in the slave-trade, and made three 
 voyages to Guinea to purchase slaves for the 
 West Indies. It was six years after that 
 dreadful storm that Providence brought him 
 into association with a godly sea captain, who, 
 fathoming his condition, led him to that self- 
 renunciation which resulted in the full and 
 unequivocal acceptance of Christ. 
 
 In the Olney Hymns this one is given as 
 No. 43, Book III. It is changed in many 
 lines ; the title of it there is : " On Opening a 
 House of Worship ;" and it contains seven 
 stanzas of varying merit. The main value of 
 the piece consists in the recognition once more 
 of the necessity of a due preparation for wor- 
 ship before the exercise begins. The use of it 
 for a dedication service is thoroughly legitimate. 
 
 2O " Guide us." C. M. 
 
 Now that the sun is gleaming bright, 
 
 Implore we, bending low, 
 That he, the uncreated Light, 
 
 May guide us as we go. 
 
 2 No sinful word, nor deed of wrong, 
 
 Nor thoughts that idly rove ; 
 But simple truth be on our tongue, 
 
 And in our hearts be love.
 
 OPENING OF SERVICE. 
 
 3 And while the hours in order flow, 
 O Christ, securely fence 
 
 Our gates, beleaguered by tho 
 The gate of every sense. 
 
 4 And grant that to thine honor, Lord, 
 Our daily toil may tend ; 
 
 That we begin it at thy word, 
 And in thy favor end. 
 
 5 Now to our God, the Father, Son, 
 And Holy Spirit, sing: 
 
 With praise to God. the Three in One, 
 Let all creation ring. 
 
 CARDINAL NEWMAN. 
 
 This is one of the excellent translations 
 with which John Henry Newman has enriched 
 our hymnology. It is rendered with grace- 
 fulness and spirit from the hymn attributed to 
 Ambrose, Jam lucis orto sidere, as found in 
 the Paris Breviary. The author tells us that 
 his voyage from Palermo to Marseilles, on his 
 way home from Rome, was thoroughly occu- 
 pied : " I was writing verses the whole time 
 of my passage." He was evidently, partly 
 with the return of health, and partly with the 
 gaining of a settled mood'of mind, in a state 
 of the highest exhilaration and poetic fervor. 
 
 A very strange measure of emotion comes 
 over me as, in the ordinary course of these 
 annotations, I reach the name of John Henry 
 Newman. The venerable prelate of the 
 Roman Catholic Church lies dead as I take 
 my pen ; friends whose names are mighty, 
 and whose numbers grow large as they gath- 
 er, are looking upon his face, pale and quiet, 
 in the hall of the Oratory at Birmingham. 
 He was born in London, February 21, 1801 ; 
 he died in Birmingham, August 11, 1890, two 
 days ago, suddenly, and apparently without 
 pain. It arrests one's imagination to think 
 seriously here how much he has learned with- 
 in these forty-eight hours concerning those 
 things which he tried honestly to understand, 
 if ever a Christian man tried to understand 
 
 anything, for years on years of patience, gen- 
 tleness, and prayer. Charles Kingsley was 
 the frankest of Great Britain's great men ; as 
 a true man he said in public what made a 
 true man pay attention to his words. This 
 led Dr. Newman at once to give his whole 
 heart to the world in his Apologia pro Vita 
 Sua. Not everybody agreed with him, but 
 since then everybody respected him. We 
 used to go and hear him preach ; for better 
 English speech, more classical correctness, 
 could nowhere be found in London, and with 
 that there was an indescribable dignity, touch- 
 ing one's heart like a sort of appealing cry 
 from a soul in earnest and a life perfectly 
 pure. He began almost with the century, h$ 
 has lived almost to its end. He was a marked 
 man in the world of letters, in history, and in 
 ecclesiastical position. 
 
 2 1 Psalm 63. C. M. 
 
 EARLY, my God, without delay, 
 
 I haste to seek thy face ; 
 My thirsty spirit faints away 
 
 Without thy cheering grace. 
 
 2 I 've seen thy glory and thy power 
 Through all thy temples shine ; 
 
 My God, repeat that heavenly hour, 
 That vision so divine. 
 
 3 Not life itself, with all its joys, 
 Can my best passions move, 
 
 Or raise so high my cheerful voice, 
 As thy forgiving love. 
 
 4 Thus, till my last expiring day, 
 I '11 bless my God and King ; 
 
 Thus will I lift my hands to pray, 
 And tune my lips to sing. 
 
 Dr. Isaac Watts gives to this the title, " The 
 Morning of a Lord's Day." It consists of 
 six stanzas, and is his version of Psalm 63, 
 first part, C. M. It used to be sung at what 
 were called " Dawn Meetings " years ago, 
 and it is still employed as a devotional medi- 
 tation by many a child of God, as he rises and 
 remembers that the day has come which in 
 the Lord's house is better than a thousand. 
 " Since I began," says Edward Payson, when 
 he was preparing for the ministry, " to beg 
 God's blessing on my studies, I have done 
 more in one week than in the whole year be- 
 fore." Martin Luther, when most pressed 
 with toils, would never fail to throw himself 
 on his knees the moment he saw the sunrise ; 
 for he felt this in his soul : " I have so much 
 to do that I cannot get on without three hours 
 a day praying." Many of God's best people 
 have attributed their strength and advance- 
 ment, more than to anything else, to the habit 
 of devoting the first moments of the morning 
 to supplication. Havelock rose at four o'clock, 
 if the hour for marching was six, rather than 
 be compelled to lose the precious privilege of
 
 16 
 
 OPENING OF SERVICE. 
 
 communion with God before setting out. Sir 
 Matthew Hale once wrote : " If I omit pray- 
 ing and reading God's Word in the morning, 
 nothing goes well all the day." Preachers 
 would give more to be assured that their hear- 
 ers have been well employed during the hour 
 before service on the Lord's Day, than for 
 any other exercises in the sanctuary or out of 
 it. 
 22 Psalm 5. C. M. 
 
 LORD, in the morning thou shall hear 
 
 My voice ascending high ; 
 To thee will I direct my prayer, 
 
 To thee lift up mine eye ; 
 
 2 Up to the hills, where Christ has gone 
 To plead for all his saints, 
 
 Presenting, at his Father's throne, 
 Our songs and our complaints. 
 
 3 Thou art a God before whose sight 
 The wicked shall not stand ; 
 
 Sinners shall ne'er be thy delight, 
 Nor dwell at thy right hand. 
 
 4 But to thy house will I resort, 
 To taste thy mercies there ; 
 
 I will frequent thy holy court 
 And worship in thy fear. 
 
 5 Oh, may thy Spirit guide my feet 
 In ways of righteousness; 
 
 Make every path of duty straight, 
 And plain before my face. 
 
 In Dr. Isaac Watts' collection this has eight 
 stanzas, and it is his version of Psalm 5, C. M. 
 He has entitled it, " For the Lord's Day 
 morning." 
 
 The late Rev. James Allen used to pray : 
 " O God, make me now all that thou wouldst 
 have me to be now ; make me now all that it 
 is possible to be now." Prayer like this, 
 offered in full consecration and full trust, al- 
 ways evokes the desired response from the 
 divine mercv. 
 
 23 Psalm 122. C. M. 
 
 How did my heart rejoice to hear 
 
 My friends devoutly say, 
 " In Zion let us all appear. 
 
 And keep the solemn day." 
 
 2 I love her gates, I love the road ; 
 The Church, adorned with grace, 
 
 Stands like a palace built for God, 
 To show his milder face. 
 
 3 Up to her courts, with joys unknown, 
 The holy tribes repair ; 
 
 The Son of David holds his throne, 
 And sits in judgment there. 
 
 4 Peace be within this sacred place, 
 And joy a constant guest ; 
 
 With holy gifts and heavenly grace 
 Be her attendants blest. 
 
 5 My soul shall pray for Zion still, 
 While life or breath remains : 
 
 There my best friends, my kindred, dwell, 24 
 
 There God, my Saviour, reigns. 
 
 " Going to Church " is the title which Dr. 
 Isaac Watts has affixed to this version of 
 
 Psalm 122, C. M. One of the six stanzas is 
 omitted. These words have long been asso- 
 ciated with a familiar old tune, which used to 
 be sung almost invariably in New England 
 whenever they were given out from the pulpit 
 or at family prayers. One might close his 
 eyes and reproduce the whole vision of a con- 
 ference-meeting with just a strain of that tune 
 "Mear," as naturalists are said to draw the 
 picture of a fish the moment they see a single 
 scale taken from it. Some days there were 
 in this Christian republic wherein the very 
 folk-songs of the people were psalms and 
 hymns from Tate and Brady or Worcester's 
 Watts sung to Aaron Williams' music. In 
 these times some persons get up what they 
 call " Old Folks' Concerts," in which they 
 make the ancient choirs appear very funny. 
 But those were excellent and pious days after 
 all ; they fashioned brave men and pure wo- 
 men, and they gave to the world great litera- 
 ture, and sweet memories of patience and 
 strength, and gentle lives that knew and loved 
 God when times were tougher than now. 
 
 Not long ago a touching poem was pub- 
 lished anonymously in the Hartford Times 
 which seems to be worth quoting and perhaps 
 preserving : 
 
 " I HEARD the words of the preacher 
 
 As he read that psalm so dear, 
 
 Which mother sang at our cradle 
 
 To the ancient tune of Mear. 
 
 " And 1 felt her angel presence 
 
 As sung were those bless&d words ; 
 My heart was with rapture filling 
 As sweet as the song of birds. 
 
 " I longed for the land of summer, 
 Life's river, with waters clear. 
 For the calm, sweet eyes of mother, 
 Who sang the old tune of Mear. 
 
 " To-day that e'er-welcomed cadence 
 
 Of song floated back to me ; 
 Over the paths of my childhood 
 It lovingly came, all free. 
 
 " I thanked the gnod All-Father 
 
 For this memory brightly clear; 
 The saintly smile of my mother, 
 And her low voice singing Mear. 
 
 "Ah, me ! the father has rested 
 
 Many and many a year ; 
 The mother who sang by our cradle 
 Has gone to a higher sphere. 
 
 " Brothers and sisters have parted ; 
 
 Some live in the Better Land, 
 And some are waiting their summons, 
 Sojourners yet on life's strand. 
 
 " I feel when we meet up yonder, 
 
 Where cometh no sigh nor tear, 
 Our mother will softly sing us 
 That grand old tune of Mear." 
 
 Psalm 84. 
 
 MY soul, how lovely is the place 
 To which t^y God resorts ! 
 
 'T is heaven to see his smiling- face, 
 Though in his earthly courts. 
 
 C. M.
 
 OPENING OF SERVICE. 
 
 2 There the great Monarch of the skies 
 His saving power displays; 
 
 .And light breaks in upon our eyes 
 With kiiM ami quickening ray*. 
 
 3 With his rich gifts the heavenly Dove 
 Descends and fills the place. 
 
 While Christ revenis his wondrous love, 
 And sheds abroad his grace. 
 
 4 There, mighty God, thy words declare 
 The secrets of thy will ; 
 
 And still we seek thy mercy there, 
 And sing thy praises still. 
 
 There is a great deal more in this plain 
 hymn of Dr. Isaac Watts than most persons 
 would suspect. Virtually it is a paraphrase 
 rather than a version, although he has given it 
 with nine stanzas as his rendering of Psalm 
 84, C. M. He has entitled it, " Delight in 
 Ordinances of Worship; or, God Present in 
 his Churches." The allusion to the Day of 
 Pentecost and the descent of the dove, as 
 well as the reference to the Mount of Trans- 
 figuration, are out of place in any proper 
 translation of one of the songs of the temple ; 
 but they are excellent in suggestion when one 
 is in the mood of catching similitudes of spir- 
 itual life in worship. 
 
 The use of the means of grace is the condi- 
 tion of receiving what grace the good Lord 
 means to send us. We go to the house of 
 prayer in due performance of routine ; but 
 our Lord does not meet us in such a way. 
 He prepares his surprises unseen; we come 
 like children expecting what he will be sure 
 to have in his hands for us. It is " the se- 
 crets" of his will that are disclosed. We 
 enter the sanctuary with our sight in some 
 way dimmed ; in an exalted moment " light 
 breaks in upon our eyes." Doctrines grow 
 plain ; disciplines are illumined ; doubts van- 
 ish. Thus the Lord sends us " help from the 
 sanctuary." 
 
 25 Psalm 25 : 14. C. M. 
 
 SPEAK to me, Lord, thyself reveal, 
 While here on earth I rove ; 
 
 Speak to mv heart, and let me feel 
 The kindling of thy love. 
 
 2 With thee conversing, I forget 
 All time and toil and care; 
 
 Labor is rest, and pain is sweet, 
 If thou, my God, art here. 
 
 3 Thou callest me to seek thy face ; 
 Thy face, O God, I seek, 
 
 Attend the whispers of thy grace, 
 And hear thee inly speak. 
 
 4 Let this my every hour employ, 
 Till : I thy glory see, 
 
 Enter into my Master's joy, ' 
 And find my heaven in thee. 
 
 Rev. Charles Wesley, son of Samuel and 
 Susannah Wesley, was born at Epworth, in 
 England, Dec. 18, 1708. He was the young- 
 2 
 
 REV. CHARLES WESLEY. 
 
 est of at least eighteen children some biog- 
 raphers say nineteen of whom, however, 
 nine died in their infancy. The boy was 
 educated first by his own mother, then at 
 Westminster School under his brother Sam- 
 uel, and ultimately received his degree at 
 Oxford. In 1735 ne came to America, acting 
 as the secretary of General Oglethorpe while 
 here, but returned to England a year or two 
 afterward. At that time he was not experi- 
 mentally a Christian, though he was ordained, 
 and kept himself busily engaged in mission- 
 ary work among the Indians. His genuine 
 conversion, dating the subsequent year, 
 changed the whole course of his life ; then he 
 became a preacher by profession, but he never 
 was settled in a cure of souls except at St. 
 Mary's in Islington, and that for a short time. 
 He was the rather an itinerant evangelist, 
 serving as the companion or helper of his 
 brother. For many seasons they traveled 
 through England and Ireland, until, in 1749, 
 Charles married Miss Sarah Gwynne, of 
 Garth ; then he settled with his family, first 
 in Bristol for some years, then finally in Great 
 Chesterfield Street, London, acting as resi- 
 dent clergyman to some Methodist societies 
 in that city to the end of his days. He died, 
 aged eighty-one years, March 29, 1788, and 
 his body was interred in the graveyard of 
 Old Marylebone Church, near his residence at 
 the time. 
 
 These facts, constituting what may be called 
 the data of this remarkable man's life, are all 
 that need to be stated in these annotations.
 
 i8 
 
 OPENING OF SERVICE. 
 
 But many striking incidents of his biography 
 will appear in connection with individual 
 hymns that he wrote during the course of fifty 
 years of literary activity. 
 
 This invocation, so appropriate as an open- 
 ing or a closing hymn, first appeared in Rev. 
 Charles Wesley's Hymns and Sacred Poems, 
 1 740. There it has six stanzas ; the one be- 
 ginning " Saviour, who ready art to hear," is 
 omitted, and the word " talk " is changed to 
 the word " speak." 
 
 It is always interesting to hear John Wes- 
 ley in his preaching comment upon any of his 
 poet-brother's songs. In connection with this 
 one he remarks thus : 
 
 " When thou prayest, use all the privacy 
 thou canst, only leave it not undone, whether 
 thou hast any closet, any privacy or no. Pray 
 to God, if it be possible, where none seeth 
 but he ; but, if otherwise, pray to God, and thy 
 Father which seeth in secret shall reward thee 
 openly." 
 
 In the 25th Psalm there is this verse : " The 
 secret of the Lord is with them that fear him ; 
 and he will show them his covenant." In the 
 margin of the new revision that word " se- 
 cret " is rendered counsel or friendship. It 
 really means a whisper; that is to say, it sig- 
 nifies a private communication addressed by 
 one intimate friend to another, a confidential 
 endearment or suggestion of affectionate ad- 
 vice, such as would often pass between loving 
 companions. Then in both versions the clos- 
 ing clause has for a substitute in the margin : 
 " And his covenant to make them know it." 
 So here we have a very pathetic promise : the 
 Lord has always a secret to give to those who 
 are his intimate friends ; he will express to 
 them some personal token of love, if they are 
 only " conversing " with him ; there are " whis- 
 pers of his grace " which, if they devoutly lis- 
 ten, he will " inly speak " to their " heart ;" 
 there can be no failure, for " his covenant is " 
 to make them " know it." 
 
 26 " The Rising Day." C. M. 
 
 ONCE more, my soul, the rising day 
 
 Salutes thy waking eyes : 
 Once more, my voice, thy tribute pay 
 
 To him that rules the skies. 
 
 2 Night unto night his name repeats, 
 The day renews the sound, 
 
 Wide as the heaven on which he sits, 
 To turn the seasons round. 
 
 3 "Tis he supports my mortal frame; 
 My tongue shall speak his praise ; 
 
 My sins would rouse his wrath to flame, 
 And yet his wrath delays. 
 
 4 Great God, let all my hours be thine, 
 While I enjoy the light : 
 
 Then shall my sun in smiles decline, 
 And bring a pleasant night. 
 
 A fresh instance of the marrying of a hymn 
 and tune so that no man shall put them asun- 
 der. Dr. Isaac Watts' hymn, which is in his 
 own Book II., No. 6, where it is entitled " A 
 Morning Song," and has six stanzas, must 
 always be sung to " Peterboro." That has 
 been the rule for more years than most of 
 modern singers will ever wish to live. 
 
 How beautiful is the picture of a soul, lov- 
 ing and trustful, erecting itself to receive fitly 
 a day which has risen to salute its waking 
 eyes ! And how glad such a soul is when its 
 turn comes to offer its acknowledgments for 
 mercies received in the solemn midnight. 
 Perhaps it has been a night of heavy and aw- 
 ful experience ; God has during all its glooms 
 and horrors supported our mortal frame ; 
 then it is that the Christian soul brings its 
 sweetest return of gratitude. The writer of 
 these lines has in his possession an autograph 
 letter of the explorer Stanley, probably never 
 before brought to light. It was written and 
 sent in 1879 when he had just emerged from 
 his earliest perils. This was before he had 
 grown into the veteran he is now. But even 
 then, January, 1879, almost fourteen years ago, 
 he was just as honestly grateful to God as he 
 has ever been since. These are his words : 
 
 " That I escaped from it I acknowledge is 
 due only to the goodness of God. He it was 
 who rescued me from the horrors which sur- 
 rounded us many months. He it was who 
 sustained us in our bitter trials. To him 
 be all my gratitude. I earnestly hope that 
 what I have been permitted to do will redound 
 to the great glory of his name, and that Afri- 
 ca will send her millions to the fold of Christ." 
 It was a " Dark Continent ;" but the rising 
 day saluted the brave man, and he returned 
 the salute like a knight and a soldier: " Great 
 God, let all my hours be thine ! Once more 
 I tribute pay to him that rules the skies !" 
 
 27 " Worthy the Lamb!" C. M. 
 
 SING we the song of those who stand 
 
 Around the eternal throne, 
 Of every kindred, clime, and land, 
 
 A multitude unknown. 
 
 2 Life's poor distinctions vanish here: 
 To-day the young, the old. 
 
 Our Saviour a'nd his flock appear, 
 One Shepherd and one fold. 
 
 3 Toil, trial, sufferings still await 
 On earth the pilgrim throng ; 
 
 Yet learn we in our low estate 
 The Church Triumphant's song. 
 
 4 "Worthy the Lamb for sinners slain," 
 Cry the redeemed above, 
 
 " Blessing and honor to obtain, 
 And everlasting love !" 
 
 5 " Worthy the Lamb," on earth we sing, 
 " Who died our souls to save ! 
 
 Henceforth, O Death, where is thy sting? 
 Thy victory, O Grave !"
 
 OPENING OF SERVICE. 
 
 JAMRS MONTGOMERY. 
 
 James Montgomery, the British poet, was 
 born in Irvine, Ayrshire, Scotland, November 
 4, 1 77 1 . His father was a Moravian preacher, 
 and James, being intended for the same office, 
 was sent in his seventh year to a Moravian 
 settlement at Fulneck, near Leeds, to com- 
 plete his education. Here he remained ten 
 years, distinguished only by indolence and 
 melancholy. The brethren at Fulneck then 
 apprenticed him to a grocer at Mirfield. Be- 
 fore the age of fourteen he had written a mock 
 heroic poem of one thousand lines, and had 
 commenced an epic to be called " The World." 
 He ran away in June, 1789, but after many 
 wanderings engaged again as shop-boy in 
 Wath, a village in Yorkshire. A year later 
 he sent a volume of manuscript poetry to Mr. 
 Harrison, a London publisher, and soon after 
 went to London himself. Harrison refused 
 his poems, but engaged him as his shop-man. 
 Toward the end of 1792 he became clerk to 
 Joseph Gales, editor and publisher of the Shef- 
 field Register, a newspaper of revolutionary 
 tendencies. Gales fled to America to avoid 
 arrest for treason, and Montgomery started 
 a new weekly journal called the Sheffield Iris, 
 advocating peace and reform principles. 
 
 The first number appeared July 4, 1794, 
 and he edited it till July, 1825. Almost im- 
 mediately after the first appearance of the 
 Iris he was fined 10 and sentenced to three 
 months' imprisonment for printing a doggerel 
 ballad on " The Fall of the Bastile " for a poor 
 hawker. Again, in 1796, he was found guilty 
 of sedition, fined ^30, and sentenced to six 
 months' imprisonment, for publishing in his 
 newspaper an account of a riot in Sheffield. 
 He was confined in York Castle, where he 
 
 wrote a small volume of poems entitled Prison 
 Amusements, published in 1797. His gentle 
 yet earnest character and his literary ability 
 gradually won him the regard of his political 
 opponents, and he began to take high rank as 
 a sacred poet. 
 
 In 1806 he published The Wanderer of 
 Switzerland; in 1807, West Indies /in 1813, 
 The World Before the Flood, which attained 
 great popularity; and in 1819, Greenland. 
 In 1833 a pension of ,200 was bestowed upon 
 him by the government. He was a liberal 
 Whig and an ardent slavery abolitionist, and 
 in his manhood reunited himself with the 
 Moravians. Besides the works mentioned he 
 published others of later dates, including 
 Original Hymns. Many of these hymns find 
 place in every modern church collection, and 
 breathe an air of devout piety. Montgomery 
 died near Sheffield, April 30, 1854. 
 
 28 Psalm 122. C. M. 
 
 WITH joy we hail the sacred day 
 Which God hath called his own ; 
 
 With joy the summons we obey 
 To worship at his throne. 
 
 2 Thy chosen temple, Lord, how fair ! 
 Where willing votaries throng 
 
 To breathe the humble, fervent prayer 
 And pour the choral song. 
 
 3 Spirit of grace ! oh, deign to dwell 
 Within thy church below ; 
 
 Make her in holiness excel, 
 With pure devotion glow. 
 
 4 Let peace within her walls be found ; 
 Let all her sons unite 
 
 To spread with grateful zeal around 
 Her clear and shining light. 
 
 Miss Harriet Auber was a lady in the com- 
 munion of the Church of England, who was 
 born in London, October 4, 1773, and died at 
 Hoddesdon, in Hertfordshire, January 20, 
 1862. She published only one book, which 
 was issued anonymously, and this she en- 
 titled The Spirit of the Psalms ; or, a Com- 
 pressed Version of Select Portions of the 
 Psalms of David. This was in 1829, and 
 she lived to be eighty-nine years of age. Her 
 life was a very quiet and secluded one, but 
 she left behind her a host of friends to whom 
 her gentleness and grace had endeared her. 
 
 29 
 
 Psaltn 132. 
 
 C. 
 
 ARISE, O King of grace! arise, 
 
 And enter to thy rest; 
 Lo ! thy church waits, with longing eyes, 
 
 Thus to be owned and blest. 
 
 2 Enter, with all thy glorious train, 
 
 Thy Spirit and thy word ; 
 All that the ark did once contain 
 
 Could no such grace afford.
 
 OPENING OF SERVICE. 
 
 3 Here, mighty God ! accept our vows ; 
 Here let thy praise be spread: 
 
 Bless the provisions of thy house, 
 And fill thy poor with bread. 
 
 4 Here let the Son of David reign, 
 Let God's Anointed shine ; 
 
 Justice and truth his court maintain, 
 With love and power divine. 
 
 5 Here let him hold a lasting throne; 
 And, as his kingdom grows, 
 
 Fresh honors shall adorn his crown, 
 And shame confound his foes. 
 
 This is the version of Psalm 132 by Dr. 
 Isaac Watts, and in his edition of iSiolt ap- 
 pears with eight stanzas, and is entitled " A 
 Church Established." The author placed a 
 " pause " after the third verse, and the hymn 
 has been generally made to commence with 
 the fourth as he suggested. It is often used 
 with great success as a dedication anthem. 
 
 3O " Come, Lord!" . C. M. 
 
 COME, thou Desire of all thy saints ! 
 
 Our humble strains attend. 
 While with our praises and complaints 
 
 Low at thy feet we bend. 
 
 2 How should our songs, like those above, 
 With warm devotion rise ! 
 
 How should our souls, on wings of love, 
 Mount upward to the skies ! 
 
 3 Come, Lord ! thy love alone can raise 
 In us the heavenly flame ; 
 
 Then shall our lips resound thy praise, 
 Our hearts adore thy name. 
 
 4 Dear Saviour, let thy glory shine, 
 And fill thy dwellings here, 
 
 Till life, and love, and joy divine 
 A heaven on earth appear. 
 
 BIRTHPLACE OF MISS ANNE STEELE. 
 
 In 1760 Miss Anne Steele, the composer of 
 this hymn, published in London two volumes 
 of what she entitled Poems on Subjects Chief- 
 ly Devotional ; to these she added her name 
 only as " Theodosia." These ancient books, 
 as they came forth to the public in the first 
 edition, lie before me as I write. The old 
 spelling, the singular forms of the letters, the 
 frequent elisions for the sake of the meter, are 
 
 very interesting as showing the customs and 
 tastes of the times. Two fairly good wood- 
 cuts adorn the pages and act as frontispieces, 
 allegorical and religious, with mottoes to 
 match. This hymn is taken from a long 
 poem. Its title is : " Intreating the Presence 
 of Christ in his Churches." The text affixed 
 to it is Hag. 2:7: " The Desire of all nations 
 shall come." 
 
 It is to be regretted that we are not able to 
 secure any portrait of this devout lady, whose 
 poems have been the stay and delight of many 
 thousands of the tried children of Goo. But 
 we have the picture of the house under the 
 roof of which she was born and reared. She 
 was the eldest daughter of Rev. William 
 Steele, of Broughton, in Hampshire ; and it is 
 recorded that he was a clergyman of much 
 piety and force, who for sixty years in succes- 
 sion ministered to a Baptist congregation in 
 that village, where she was born in 1716, and 
 where she lived all her life. What Isaac 
 Watts was on the one side, Miss Anne Steele 
 was on the other ; differing in sex but both 
 unmarried, they sang the sweetest songs of 
 praise and experience for the Christian home, 
 and gave to the church of Christ some of the 
 noblest lyrics for divine services in the sanctu- 
 ary. And they lived tranquilly in the south 
 of England, only fifteen miles apart. This 
 devout and spiritually-minded woman became 
 a member of her father's church when she 
 was only fourteen years old, and for all the 
 rest of her life she was the faithful associate 
 and worker with him in everything that was 
 for the glory of the Master whom he loved. 
 In her early life she was betrothed to a gen- 
 tleman named Ellsworth ; but on the day 
 previous to their expected wedding he was 
 suddenly drowned. Her heart was almost 
 broken ; she remained true to his memory ; 
 and for all the long subdued years afterwards 
 she spent the little strength she possessed in 
 doing affectionate and generous deeds of 
 good among the neighbors with whom she 
 was thrown. She wrote many hymns, some 
 of which are among the most prized by God's 
 people of every name. Her health was al- 
 ways feeble ; her spirit was pensive, but not 
 sad ; aspiring, but never excited ; for many 
 seasons a great sufferer, she sang for the 
 churches some of their most cheering songs ; 
 then in full faith died at the last in 1778, aged 
 sixty-one. 
 
 3 1 Sincerity. C. M. 
 
 LORD ! when we bend before thy throne, 
 
 And our confessions pour, 
 Oh, may we feel the sins we own, 
 . And hate what we deplore.
 
 OPENING OF SERVICE. 
 
 21 
 
 2 Our contrite spirits pitying see ; 
 True penitence impart ; 
 
 And let a healing ray from tbee 
 Beam hope on every heart. 
 
 3 When we disclose our wants in prayer, 
 May we our wills resign ; 
 
 Nor let a thought our bosom share 
 Which is not wholly thine. 
 
 4 Let faith each meek petition fill, 
 And waft it to the skies : 
 
 And teach our heart 't is goodness still 
 That grants it or denies. 
 
 When Lord Elgin was appointed as am- 
 bassador to the Sublime Porte in 1 799 he was 
 accompanied by the Rev. Joseph Dacre Car- 
 lyle, the son of George Carlyle. This clergy- 
 man of the Church of England had been 
 Professor of Arabic at Cambridge for five 
 years, and the Vicar of Newcastle-on-Tyne 
 afterward. He was one of the scholars who 
 aided in the purposes of the expedition, spe- 
 cially seeking to ascertain what literary treas- 
 ures survived in the public library of Constan- 
 tinople. He was an accomplished man, well 
 fitted for a position of that sort. His journey 
 on the trip was extended to Asia Minor and 
 the Greek archipelago, and on his travels he 
 seems to have used a portion of his spare 
 time in poetic composition. His fame has 
 never at all rested upon his verses, much less 
 upon his hymns ; for only the one before us 
 has found its way into the common collections 
 or even appeared on this side of the ocean. 
 He was a tall man in figure, thin and dark, 
 with reserved manners and shy demeanor. 
 The best work he was doing was that of an 
 Orientalist ; he was at the time of his decease 
 editing the Arabic text of the Bible ; but it 
 was cut short very abruptly by his death at 
 the vicarage in Newcastle. He was born at 
 Carlisle June 4, 1758, and he died April 12, 
 1804. This one hymn was found at the end 
 of a volume called Poems Suggested by Scenes 
 in Asia Minor, Syria, and Greece, 1805. It 
 is entitled, " A Hymn Before Public Wor- 
 ship," and has been very much altered since 
 his day. 
 
 32 " Light in thy Light." C. M. 
 
 ETERNAL Sun of righteousness, 
 
 Display thy beams divine, 
 And cause the glory of thy face 
 
 Upon my heart to shine. 
 
 2 Light in thy light, oh, may I see, 
 Thy grace and mercy prove, 
 
 Revived, and cheered, and blest by thee, 
 The God of pardoning love. 
 
 3 Lift up thy countenance serene, 
 And let thy happy child 
 
 Behold, without a cloud between. 
 The Father reconciled. 
 
 4 On me thy promised peace bestow, 
 The peace by Jesus given 
 
 The joys of holiness below, 
 And then the joys of heaven. 
 
 Some little trouble has been found by those 
 who have tried to locate and identify this 
 hymn. The fact is, it is made up of two 
 joined together, both of them written by Rev. 
 Charles Wesley ; these are taken from his 
 " Short Hymns on Select Passages of the 
 Holy Scriptures," 1762. They are founded 
 upon the priestly benediction recorded in 
 Numbers 6 : 25, 26. Upon the first of these 
 verses he composed one of them, and on the 
 second the other ; the four stanzas are then 
 grouped as one hymn. 
 
 33 Psalm 118. C. M. 
 
 THIS is the day the Lord hath made ; 
 
 He calls the hours liis own ; 
 Let heaven rejoice, let earth be glad, 
 .Anil praise surround the throne. 
 
 2 To-day he rose, and left the dead, 
 And Satan's empire fell ; 
 
 To-<lay the saints his triumph spread 
 , And all his wonders tell. 
 
 3 Hosamia to the anointed King, 
 To David's only Son ; 
 
 Help us. O Lord ; descend, and bring 
 Salvat'on from thy throne. 
 
 4 Blest be the Lorl who comes to men 
 With messages of grace; 
 
 Who comes, in God his Father's name, 
 To save our sinful race. 
 
 5 Hosanna in the highest strains 
 The church on earth can raise ; 
 
 The highest heavens, in which he reigns, 
 Shall give him nobler praise. 
 
 In the collection of Dr. Isaac Watts this 
 piece stands as aversion of Psalm 1 18, Fourth 
 Part, C. M. He has evidently not had very 
 amiable themes to deal with in this old poem 
 until he came on along to the middle of it at 
 least ; for he has not offered us much poetry 
 in even the three parts of fourteen stanzas in all. 
 But here he has boldly swung away from the 
 rather rough phraseology, gone straight out 
 of the Old Testament into the New, chosen 
 such verses as he liked the best, and made a 
 beautiful hymn out of them, filled it with 
 evangelical sentiment, entitled his work " Ho- 
 sanna : the Lord's Day ; or Christ's Resur- 
 rection and our Salvation," and sent it on 
 down the ages with joyous expectation that 
 the churches would greet it as worth their 
 singing. 
 
 34 The Sanctuary. S. M. 
 
 How charming is the place 
 
 Where my Redeemer, God, 
 Unvails the beauty ol his face, 
 
 And sheds his love abroad ! 
 
 2 Not the fair palaces, 
 
 To which the great resort, 
 Are once to be compared with this, 
 . Where Jesus holds his court. 
 
 3 Here on the mercy-seat, 
 With radiant glory crowned, 
 
 Our joyful eyes behold him sit 
 And smile on all around.
 
 22 
 
 OPENING OF SERVICE. 
 
 4 Give me, O Lord, a place 
 Within thy blest abode, 
 
 Among the children of thy grace, 
 The servants of my God. 
 
 REV. SAMUEL STENNKTT, D. D. 
 
 This hymn, by Rev. Samuel Stennett, D. D., 
 was first published, like most of the composi- 
 tions bearing his name, in the collection of 
 Rev. Dr. Rippon. It is a bright song to sing 
 for those who are in the mood for meditative 
 worship. " I have in my congregation," once 
 said a venerable minister of the gospel, " a 
 worthy woman, quite aged now, who has for 
 a number of years been so deaf as not to dis- 
 tinguish the loudest sounds ; and yet she is 
 always one of the first in the Sabbath meet- 
 ing. On asking her the reason of such con- 
 stant attendance she answered : ' Though I 
 cannot hear your voice I keep coming to 
 God's house because I love it, and because I 
 am longing to be found in his ways ; and he 
 gives me many a sweet thought upon the text, 
 when some one has been kind enough to put 
 my finger upon it in the Bible ; and then, too, 
 though I have to be quiet, with no part with 
 the rest, I feel that I am in the best of com- 
 pany, in the more immediate presence of God, 
 and among his saints who are the honorable 
 of the earth. I am not satisfied with sen-ing 
 my Maker in private ; it is my duty and privi- 
 lege to honor him regularly in public.' " And, 
 no doubt, the pastor himself went away from 
 such a parishioner thinking joyously in his 
 heart how fine it was that God's love and 
 communion were given to many whom he 
 could not reach in the sanctuary, and so it 
 became to all alike a " charming place." 
 
 Rev. Samuel Stennett, D. D., was born in 
 Exeter, England, where his father was pastor 
 of the Baptist Church, 1727. When the lad 
 was ten years old his father removed to Lon- 
 don, and became the minister of the Baptist 
 congregation in Little Wild Street. As the 
 young man grew up he assisted his father in 
 the pastoral care of the parish, and when the 
 people called him he became his father's suc- 
 cessor, and remained in the pastorate till his 
 death, August 24, 1795. He was an excel- 
 lent scholar, gaining the degree of Doctor of 
 Divinity from the University of Aberdeen, 
 possessed of fine literary ability, and having 
 great influence among those who maintained 
 themselves in usefulness outside of the Church 
 of England. The king seems to have given 
 to him his entire confidence. John Howard 
 was his frequent hearer. Once writing a let- 
 ter from Smyrna, this famous reformer took 
 occasion to speak of the exceeding pleasure 
 he had in reviewing his notes of Stennett's 
 sermons. 
 
 35 Day of Light. S. M. 
 
 THIS is the day of light: 
 
 Let there be light to-day ; 
 O Dayspring, rise upon our night, 
 
 And chase its gloom away. 
 
 2 This is the day of rest : 
 Our failing strength renew : 
 
 On weary brain and troubled breast 
 Shed thou thy freshening dew. 
 
 3 This is the day of peace: 
 Thy peace our spirits fill ; 
 
 Bid thou the blasts of discord cease, 
 The waves of strife be still. 
 
 4 This is the day of prayer: 
 
 Let earth to heaven draw near; 
 Lift up our hearts to seek thee there ; 
 Come down to meet us here. 
 
 5 This is the first of days: 
 
 Send forth thy quickening breath, 
 And wake dead souls to love and praise, 
 O Vanquisher of death ! 
 
 Rev. John Ellerton contributed this piece to 
 the Selection of Hymns for use in Chester 
 Cathedral, 1867. He is a clergyman in the 
 Established Church of England, having taken 
 orders in 1850. He was born in London, 
 December 16, 1826, and was educated at 
 Trinity College, Cambridge, graduating in 
 1849. As late as 1883 he was rector of the 
 parish church of Barnes, Surrey, England, 
 and is at present rector of White Roding. 
 This well-known and honored poet has given 
 many excellent hymns to all the hymnals. 
 He issued one collection bearing his own name, 
 Church Hymns, Annotated ; this was pub- 
 lished by the " Society for the Promotion of 
 Christian Knowledge," London, 1881. His 
 hymns are peculiar in that they refer more 
 directly to the worship in the Lord's house
 
 OPENING OF SERVICE. 
 
 REV. JOHN KI.I.KRTON. 
 
 upon the Lord's day. The Sabbath has this 
 wonderful power as an institution : those who 
 love it love it dearly. It gathers into itself 
 memories of youth, reminiscences of seasons 
 of grace, family mercies and affections, times 
 of refreshment and days of alleviated sorrow, 
 when God has sent help from the sanctuary. 
 It is, indeed, " the first of days," for it has light 
 and rest in it as well as peace and prayer and 
 love and praise, and an outlook far beyond. 
 
 36 Rev. 15:3. S. M. 
 
 AWAKR, and sing the song 
 
 Of Moses and the Lamb; 
 Wake, every heart and every tongue, 
 
 To praise the Saviour's name. 
 
 2 Sing of his dying love; 
 Sins; of his rising power; 
 
 Sing; how he intercedes above 
 For those whose sins he bore. 
 
 3 Ye pilgrims ! on the road 
 To Zion's city, sing ! 
 
 Rejoice ye in the Lamb of God 
 In Christ, the eternal King. 
 
 4 Soon shall we hear him say 
 "Ye blessed children, come!" 
 
 Soon will he call us hence away, 
 And take his wanderers home. 
 
 5 There shall each raptured tongue 
 His endless praise proclaim : 
 
 And sweeter voices tune the song 
 Of Moses and the Lamb. 
 
 Rev. William Hammond, who wrote this 
 familiar hymn, was a Calvinist Methodist 
 minister, who afterwards with his friend Cen- 
 nick became a Moravian. He was converted 
 under Whitefield's preaching, and exercised 
 his calling in Bristol and London and other 
 parts of England. The date of his birth is 
 January 6, 1719: he died irt- London. August 
 J9. J 783, and was buried in the Moravian 
 
 Cemetery. This hymn was published in his 
 volume called Psalms, Hymns, and Spiritual 
 Songs, 1745. A plain allusion is made in it 
 to Rev. 15:3. The title which the author 
 gave it was : " Before Singing of Hymns, by 
 Way of Introduction." The original contains 
 fourteen stanzas. Martin Madan is said to 
 have altered it much in 1 760, and even to have 
 added one or more of the verses now in use, 
 and suppressed the rest. 
 
 37 " IntmanueFs Ground." S. M. 
 
 COME, we who love the Lord, 
 
 And let our joys be known ; 
 Join in a song of sweet accord, 
 
 And thus surround the throne. 
 
 2 Let those refuse to sing 
 Who never knew our God ; 
 
 But children of the heavenly King 
 May speak their joys abroad. 
 
 3 The men of grace have found 
 Glory begun below ; 
 
 Celestial fruits on earthly ground 
 From faith and hope may grow. 
 
 4 The hill of Zion yields 
 
 A thousand sacred sweets 
 Before we reach the heavenly fields, 
 Or walk the golden streets. 
 
 5 Then let our songs abound, 
 And every tear be dry : 
 
 We're marching through Immanuel's ground 
 To fairer worlds on high. 
 
 This is No. 30 of Dr. Watts' Book II. 
 There it has ten stanzas, and is entitled, 
 " Heavenly Joy on Earth." In the second 
 stanza the author wrote the line " But fav'- 
 rites of the Heavenly King." With a very 
 finical taste for so-called restoration, some of 
 the modern collections have expunged the ex- 
 cellent emendation, children, and replaced the 
 awkward fav' rites. 
 
 There was once a difficulty in Rev. Dr. 
 Samuel West's congregation in the old New 
 England times. The choir had declined to 
 proceed with the music. So the shrewd cler- 
 gyman introduced the services with this hymn. 
 Having read it slowly through, he looked sig- 
 nificantly up at the performers in the gallery 
 and said : " Please commence at the second 
 verse." It is needless to mention that the 
 choir went on as usual, and sang with the 
 rest: 
 
 " Let those refuse to sing 
 
 Who never knew our God ; 
 But children of the heavenly King 
 May speak their joys abroad." 
 
 38 Psalm 92. S. M. 
 
 SWF.ET is the work, O Lord, 
 
 Thy glorious name to sing ; 
 To praise and pray to hear thy word, 
 
 And grateful offerings bring. 
 
 Sweet at the dawning light, 
 
 Thy boundless love to tell ; 
 And when approach the shades of night, 
 
 Still on the theme to dwell.
 
 OPENING OF SERVICE. 
 
 3 Sweet on this day of rest, 
 To join in lieart and voice 
 
 With those who love and serve thee best 
 And in thy name rejoice. 
 
 4 To songs of praise and joy 
 Be every Sabbath given, 
 
 That such may be our blest employ 
 Eternally in heaven. 
 
 This is another of Miss Harriet Auber's 
 very good versions ; that timid singer has 
 given us no details. This is her rendering of 
 Psalm 92, S. M. It was published in the 
 Spirit of the Psalms, \ 829. 
 39 The Eternal Sabbath. S. M. 
 
 HAH. to the Sabbath day ! 
 
 The day divinely given, 
 When men to God their homage pay, 
 
 And earth draws near to heaven. 
 
 2 Lord, in this sacred hour, 
 Within thy courts we bend, 
 
 And bless thy love, and own thy power, 
 Our Father and our Friend. 
 
 3 But thou art not alone 
 In courts by mortals trod ; 
 
 Nor only is the day thine own 
 When man draws near to God. 
 
 4 Thy temple is tlie arch 
 Of yon unmeasured sky ; 
 
 Thy Sabbath, the stupendous march 
 Of grand eternity. 
 
 5 Lord, may that holier day 
 Dawn on thy servants' sight ; 
 
 And purer worship may we pay 
 In heaven's unclouded light. 
 
 Whether architecture and poetry are al- 
 ways found in alliance or not we may not be 
 ready to say, but Charles Bulfinch, of Boston, 
 was an architect, and Rev. Stephen Greenleaf 
 Bulfinch, D. D., the author of this hymn, was 
 his son. And Charles Bulfinch drew the 
 plans for the Massachusetts State House, for 
 the City Hall in Boston, for Faneuil Hall, and 
 more than forty churches and great buildings 
 in the New England towns ; and Stephen G. 
 Bulfinch wrote at least three volumes of lyric 
 poems and hymns, together with many more 
 volumes of prose. This hymn appears in his 
 Contemplations of the Saviour, 1832. He 
 was born in Boston, June 18, 1809; graduated 
 at Columbian College 1826, studied divinity 
 at Harvard University, was ordained to the 
 Unitarian ministry in 1831, and continued in 
 the pastorate of the churches in that connec- 
 tion with various charges until he died at 
 East Cambridge, Mass., October 12, 1870. He 
 was not known very widely outside of his 
 own denomination, though he was a man of 
 marked ability and force. His best poetry 
 was contributed to the hymnal prepared for 
 the Unitarian body. 
 
 2 Before thy throne we bow, 
 O thou almighty King; , 
 
 Here we present the solemn vow, 
 And hymns ot praise we sing. 
 
 3 While. in thy house we kneel, 
 With trust and holy fear, 
 
 Thy mercy and thy truth reveal, 
 And lend a gracious ear. 
 
 4 Lord, teach our hearts to pray, 
 And tune our lips to sing ; 
 
 Nor from thy presence cast away 
 The sacrifice we bring. 
 
 Rev. Thomas Jervis was an English Uni- 
 tarian, and was settled in a congregation in 
 Leeds. This hymn written by him is found 
 in a Collection of Hymns and Psalms for Pid- 
 lic and Private Worship, issued in 1795. 
 The book is notable among hymnologists as 
 having been one among the earliest, if indeed 
 not the first of them all, which sought to 
 attach the names of the authors to their own 
 compositions, and actually placed an index at 
 the beginning by which they could be identi- 
 fied. Of the six hundred and ninety pieces 
 twenty-one are credited to this one of four 
 compilers. He made this rather good Sab- 
 bath invocation ; but one feels sad to have to 
 say that there was nothing else worth having, 
 for in faith he was almost a Deist, and never 
 alluded to the Saviour as an object of praise 
 or even of recognition. And yet he was the 
 son of a Presbyterian minister in Ipswich, 
 England; was born in 1748; for some years 
 was settled as a preacher in London ; then 
 afterward at Leeds he labored ten years and 
 retired from active sendee. He died at Fry- 
 erning, Essex, in the year 1833. His hymn has 
 been much altered since. 
 
 4O Hymn of Praise. 
 
 WITH ioy we lift our eyes 
 
 To those bright realms above. 
 That glorious temple in tlie skies, 
 
 Where dwells eternal Love. 
 
 4 1 Christian Outlook. S. M. 
 
 Now let our voices join 
 
 To raise a sacred song : 
 Ye pilgrims ! in Jehovah's ways, 
 
 With music pass along. 
 
 2 See flowers of paradise, 
 In rich profusion spring ; 
 
 The sun of glory gilds the path, 
 And dear companions sing. 
 
 3 See Salem's golden spires, 
 In beauteous prospect, rise ; 
 
 And brighter crowns than mortals wear, 
 Which sparkle through the skies. 
 
 4 All honor to his name 
 Who marks the shining way, 
 
 To him. who leads the pilgrims on 
 To realms of endless day. 
 
 It was the habit of Dr. Philip Doddridge, 
 the author of this hymn, to throw the leading 
 thoughts of each of his sermons into the form 
 of stanzas. These he would often give out to 
 S. M. the congregation as a hymn to be sung after 
 he had finished preaching. Thus they served 
 as a vehicle of praise and prayer, and at the 
 same time remained in their memories as a
 
 OPENING OF SERVICE. 
 
 compend of truth and doctrine. Of course, 
 it was to be expected that- hymns produced in 
 such a methodical manner would be deficient 
 in poetic fervor and sometimes be didacti- 
 cally commonplace. Of Dr. Doddridge's 
 poems generally Mr. S. W. Duffield has rea- 
 son in saying : " They frequently drop from 
 great heights of pure devotion into prosaic or 
 commonplace expressions." It is true also 
 that his hymns have needed more pruning 
 and more changes than most of the older 
 productions of his contemporaries. But it 
 must be admitted also that some of his pieces 
 rank very high in spiritual and literary merit. 
 Dr. Doddridge composed four of the one 
 hundred and five lyrics of the first grade, pro- 
 nounced such by the entire Anglican Church. 
 Of his pieces Dr. James Hamilton wrote in 
 the North British Review : " If amber is the 
 gum of fossil trees, fetched up and floated off 
 by the ocean, hymns like these are a spiritual 
 amber. Most of the sermons to which they 
 originally pertained have disappeared for ever ; 
 but, at once beautiful and buoyant, these sa- 
 cred strains are destined to carry the devout 
 emotions of Doddridge to every shore where 
 his Master is loved and where his mother- 
 tongue is spoken." 
 
 This hymn before us appears, in the collec- 
 tion of his poetry made in 1755, as No. 69, 
 and bears the title of " Singing in the Ways 
 of God." It has six stanzas and is founded 
 upon Psalm 138:5: " Yea, they shall sing in 
 the ways of the Lord ; for great is the glory 
 of the Lord." It is his challenge and his in- 
 vitation to Christian pilgrims that they shall 
 " with music pass along." He gave them in 
 all three hundred and sixty-four hymns for 
 their prompting and their use. Of these 
 James Montgomery wrote : " They shine in 
 the beauty of holiness ; these offsprings of his 
 mind are arrayed in the ' fine linen, pure and 
 white, which is the righteousness of saints,' 
 and, like the saints, they are lovely and accept- 
 able, not for their human merit, for in poetry 
 and eloquence they are frequently deficient, 
 but for that fervent unaffected love to God, 
 his service, and his people, which distin- 
 guishes them." 
 
 42 Psalm 63. S. M. 
 
 MY God ! permit my tongue 
 
 This joy, to call thee mine ; 
 And let my early cries prevail 
 
 To taste thy love divine. 
 
 2 My thirsty fainting soul 
 Thy mercy doth implore ; . 
 
 Not travelers, in desert lands, 
 Can pant for water more. 
 
 3 For life, without thy love, 
 No relish can afford ; 
 
 No joy can he compared to this. 
 To serve and please the Lord. 
 
 4 In wakeful hours at night 
 I call my God to mind ; 
 
 I think how wise thy counsels are, 
 And all thy dealings kind. 
 
 5 Since thou hast been my help, 
 To thee my spirit flies ; 
 
 And, on thy watchful providence, 
 My cheerful hope relies. 
 
 6 The shadow of thy wings 
 . . My soul in safety keeps ; 
 
 I follow where my Father leads, 
 And he supports my steps. 
 
 Dr. Isaac Watts has given a version of 
 Psalm 63, S. M., in eight stanzas, entitled 
 " Seeking God," from which this selection is 
 taken. Rev. Charles H. Spurgeon, in com- 
 menting upon this old temple-song of David, 
 remarks : " There is not a place beneath which 
 the believer walks that is free from danger. 
 Behind every tree there is an Indian with an 
 arrow barbed, behind every bush is the lion 
 seeking to devour, under every piece of grass 
 there lies the adder. Yet the Christian work- 
 er goes calmly on, knowing that his Lord will 
 direct his course ; he follows where his Father 
 leads, and he directs his steps. Arrows can- 
 not pierce him, lions cannot devour him, ad- 
 ders cannot injure him, unless it is the divine 
 will, and their bringing death to him would 
 only usher him into the presence of his Lord, 
 to go no more out for ever." 
 
 43 Psalm 84. S. M. 
 
 WELCOME, sweet day of rest, 
 
 That saw the Lord arise ! 
 Welcome to this reviving breast 
 
 And these rejoicing eyes. 
 
 2 The King himself comes near, 
 And feasts his saints to-day : 
 
 Here may we sit and see him here, 
 And love, and praise, and pray. 
 
 3 One day, amid the place 
 Where my dear Lord hath been, 
 
 Is sweeter than ten thousand days 
 Within the tents of sin. 
 
 4 My willing soul would stay 
 In such a frame as this, 
 
 And sit and sing herself away 
 
 To everlasting bliss. 
 
 Dr. Isaac Watts has placed this familiar 
 song among his hymns as No. 14, in Book II.; 
 it is there entitled " The Lord's Day ; or, De- 
 light in Ordinances." It has four stanzas, 
 and the date of its composition is 1707. It 
 is evidently founded upon Psalm 84, and 
 might very legitimately be considered at least 
 a paraphrase of one part of it. 
 
 Jesus Intercedes. 
 
 To thy temple we repair ; 
 Lord, we love to worship there, 
 When within the vail we meet 
 Thee upon thy mercy-seat. 
 
 2 While thy glorious name is sung, 
 Tune our lips unloose our tongue ; 
 Then our joyful souls shall bless 
 Thee, the Lord our Righteousness. 
 
 75.
 
 26 
 
 OPENING OF SERVICE. 
 
 f While to thee our prayers ascend, 
 ,et thine ear in love attend ; 
 Hear us, for thy Spirit pleads 
 Hear, for Jesus' intercedes. 
 
 4 While thy word is heard with awe, 
 While we tremble at thy law, 
 
 Let thy gospel's wondrous love 
 Every doubt and fear remove. 
 
 5 From thy house when we return 
 Let our hearts within us burn ; 
 That at evening we may say, 
 
 " We have walked with God to-day." 
 
 Here again we find the exquisite simplicity 
 of James Montgomery in the transferring o'f 
 Scripture language to the cadences of meter 
 and the rhythm of lyrical music. This piece 
 is not a translation of actual poetry of any 
 part of the Bible, but the grouping of Scrip- 
 tural expressions with a rare felicity and skill 
 in the accommodation of phraseology and 
 sentiment to the uses of the house of God. 
 It comes out of the Original Hymns ; there 
 it is No. 115, and consists of seven stanzas. 
 Some alterations have been made in the third 
 and fourth verses, but it is still given with the 
 old title, " A dav in the Lord's Courts." 
 
 45 " Thy Face We Seek." 73. 
 
 LORD, we come before thee now, 
 At thy feet we humbly bow ; 
 Oh, do not our suit disdain ! 
 Shall we seek thee, Lord, in vain? 
 
 2 Lord, on thee our souls depend, 
 In compassion now descend ; 
 
 Fill our hearts with thy rich grace, 
 Tune our lips to sing thy praise. 
 
 3 In thine own appointed way 
 Now we seek thee ; here we stay ; 
 Lord, we know not how to go 
 Till a blessing thou bestow. 
 
 4 Comfort those who weep and mourn ; 
 Let the time of joy return ; 
 
 Those that are cast down lift up ; 
 Make them strong in faith and hope. 
 
 5 Grant that all may seek and find 
 Thee a God supremely kind ; 
 Heal the sick : the captive free ; 
 Let us all rejoice in thee. 
 
 This is one of the brightest and best of the 
 hymns of the Rev. William Hammond, an 
 English Moravian Methodist minister, who 
 died in 1783. It was published in his Psalms, 
 Hymns, and Spiritual Songs in 1745, and is 
 entitled " A Hymn to be Sung at Public Wor- 
 ship." 
 
 Here, again, we find the figure of Jacob's 
 wrestling with the angel. One of the verses 
 reminds us very strikingly of the same senti- 
 ment and the same meter given in the hymn 
 often quoted from John Newton. It is inter- 
 esting to notice how this picturesque simile 
 has been caught up and swept on over an ex- 47 
 tensive region in the East. Even those erratic 
 bands of Dervishes whose devotions meet the 
 tourist's eye almost everywhere in Egypt 
 
 have chosen the wrestle as their pattern in 
 worship. ; for that is what they are trying to 
 do in their dances ; these whirling motions 
 are nothing more or less than prayers. The 
 devotees are trying intelligently to give physi- 
 cal embodiment to their supplications. They 
 consider they are praying to God in passion 
 of wistful desire when they are putting forth 
 such hideous dislocations of their limbs, such 
 grotesqueness of grimace, such contortions of 
 person. Never was a worse caricature. God 
 does not desire sinewy writhings, or dismal 
 shoutings, or vile defilement of dust and per- 
 spiration. It was not Jacob's athletic struggle 
 that constituted his entreaty ; he wept while 
 he was wrestling ; and yet it was not the 
 weeping. In the moment of the heaviest and 
 most excited muscular energy there was a 
 spiritual exercise quite distinct from it, though 
 figured by it ; and it was in the spiritual feel- 
 ing that the whole prayer resided. 
 
 46 Psalm 23. 7s. 
 
 To thy pastures fair and large, 
 Heavenly Shepherd, lead thy charge, 
 And my couch, with tenderest care, 
 'Mid the springing grass prepare. 
 
 2 When I faint with summer's heat, 
 Thou shall guide my weary feet 
 
 To the streams that, still and slow, 
 Through the verdant meadows flow. 
 
 3 Safe the dreary vale I tread, 
 By the shades of death o'erspread, 
 With thy rod and staff supplied, 
 This my guard and that my guide. 
 
 4 Constant to my latest end 
 Thou my footsteps shalt attend ; 
 And shalt bid thy hallowed donte 
 Yield me an eternal home. 
 
 Rev. James Merrick was a clergyman of 
 the Church of England, but his health was 
 insufficient for the labor of the pastoral office, 
 and so it is not known that he ever received a 
 charge. He was born January 8, 1720, at 
 Reading, in Berkshire, entered Trinity College 
 in Oxford, where he graduated with credit. 
 Most of his life was devoted to literary pur- 
 suits, and he published some books, theologi- 
 cal and classical. In 1765 he issued his work, 
 The Psalms Translated or Paraphrased in 
 English Verse. It is in this that the present 
 version of the twenty-third Psalm is found. 
 The critics have mercilessly ridiculed his at- 
 tempts, both in this direction and in prose, as 
 " tame, florid, and insipid." Only two or 
 three, and these much altered, of all these 
 laborious lyrics of his have lived to our day. 
 He died at Reading, January- 5, 1769. 
 
 Twilight. 
 
 SOFTLY fades the twilight ray 
 Of the holy Sabbath day ; 
 Gently as life's setting sun 
 
 When the Christian's cour=e is run. 
 
 75.
 
 OPENING OF SERVICE. 
 
 27 
 
 2 Peace is on the world abroad ; 
 'T is the holy peace of God 
 Symbol of the peace within 
 When the spirit rests from sin. 
 
 3 Still the Spirit lingers near, 
 Where the evening worshiper 
 Seeks communion with tlie skies, 
 Pressing onward to the prize. 
 
 4 Saviour ! may our Sabbaths be 
 Days of joy and peace in thee, 
 Till in heaven our souls repose, 
 Where the Sabbath ne'er shall close. 
 
 REV. S. F. SMITH, D. D. 
 
 Rev. Samuel Francis Smith, D. D., is a 
 minister of the American Baptist Church. 
 He composed this beautiful hymn in 1832, 
 and published it, with other excellent contri- 
 butions, in the Psalmist, a denominational 
 collection of wide circulation, of which he was 
 one of the editors, in 1843. The venerable 
 author was born in Boston, Mass., October 
 21, 1808. He graduated at Harvard College 
 in 1829, where he was a classmate of Oliver 
 Wendell Holmes, and at Andover Seminary 
 in 1832. His golden wedding was observed 
 September 16, 1884, at Newton Center, Mass.. 
 where he now resides. He has filled the office 
 of pastor, editor, and professor, and been use- 
 ful and honored in every position. So hale 
 and hearty is he still, after having almost 
 crossed the century, that those of us who 
 know and love him hope he may live to see 
 the opening years of another which we are 
 soon to hail as the twentieth. A popular 
 journal has said of him that he has " a full 
 head of hair, with puffs around the ears, a 
 pair of keen gray eyes, and a ring beard that 
 is almost entirely white," a description which 
 his portrait verifies. He had a fair strrt in 
 literary life, for his famous friend, Dr. Holmes, 
 
 once described him in a class poem such as 
 he knows how to write thus : 
 
 '' And there 's a fine youngster of excellent pith ; 
 Fate tried to conceal him by naming him Smith." 
 
 He has made the position honorable by an 
 industrious and faithful life, and now rests on 
 what he has won. 
 
 48 " First of Days." 75. 
 
 ON this day, the first of days, 
 God the Father's name we praise, 
 Who, creation's Fount and Spring, 
 Did the world from darkness bring. 
 
 2 On this day the Eternal Son 
 Over death his triumph won ; 
 On this day the Spirit came 
 With his gifts of living flame. 
 
 3 Father, who didst fashion me 
 Image of thyself to be, 
 
 Fill me with thy love divine, 
 Let my every thought be thine. 
 
 4 Holy Jesus, may I be 
 
 Dead and buried here with thee ; 
 And, by love inflamed, arise 
 Unto thee a sacrifice. 
 
 _ 5 Thou who dost all gifts impart, 
 ~ Shine, sweet Spirit, in my heart ; 
 
 I'.cst of gifts, thyself, bestow ; 
 
 Make me burn thy love to know. 
 
 Rev. Sir Henry Williams Baker was an En^- 
 lish baronet, and a clergyman of the Church 
 of England. He was born in London, May 
 27, 1821 ; educated at Trinity College, Cam- 
 bridge, graduating in 1844; becoming the 
 vicar of Monkland in Herefordshire in 1851. 
 He died at Monkland, February 12, 1877. He 
 was the chairman of the committee that com- 
 piled Hymns, Ancient and Modern, from 
 which this hymn was taken, and for which it 
 was prepared with others ; all of these are of 
 the highest excellence. This is a translation, 
 by some critics thought to be the only one, 
 certainly the first, of the Latin hymn, Die 
 parente temporum, found in the Breviary of 
 Le Mans. 
 
 49 Morning. 
 
 CHRIST, whose glory fills the skies, 
 Christ, the true, the only light, 
 
 Sun of Righteousness, arise, 
 Triumph o'er the shades of night ; 
 
 Dayspring from on high, be near, 
 
 D.iystar, in my heart appear. 
 
 7S, 61. 
 
 2 Dark and cheerless is the morn, 
 If thy light is hid from me ; 
 
 Joyless is the day's return 
 Till thy mercy's beams I see. 
 
 Till they inward light impart. 
 
 Warmth and gladness to my h 
 
 oyiess is me uay s reii 
 
 Till thy mercy's beams I see, 
 
 to my heart. 
 
 3 Visit, then, this soul of mine, 
 Pierce the gloom of sin. and grief; 
 
 Fill me, radiant Sun divine! 
 Scatter all my unbelief; 
 
 More and more thyself display, 
 
 Shininj* to the perfect day.
 
 28 
 
 OPENING OF SERVICE. 
 
 Even the Methodist hymn-book seems to 
 be wrestling over this hymn, although it is 
 given on page 24 of Hymns and Sacred 
 Poems by Rev. Charles Wesley. It was 
 printed for a long time in Toplady's volume 
 as if it had been his ; but some good Wes- 
 leyan brother found out that Toplady was 
 born in 1 740, and that was the date of publi- 
 cation on the title-page of Wesley's book. 
 And then no less a man than Dr. .Morley 
 Punshon quoted it in one of his sermons, 
 which were printed, ascribing it to Sir Robert 
 Grant. The fact is, there was one stanza, 
 put first in the old hymn-book, and begin- 
 ning, " Oh, disclose thy lovely face," which 
 was not of any special value, but the rather 
 got in the way of the rest of the hymn and 
 blocked the frequent choice of it. Nobody 
 knows who wrote those lines or how they in 
 the first instance found their way into Charles 
 Wesley's poetry. He never wrote them, and 
 when they were discarded at last every true 
 singer discovered what a fine lyric had come 
 out all at once into popularity and use. The 
 three verses will be found full of the sunshine 
 of which they sing. 
 
 5O Evening. 75, 61. 
 
 Now, from labor and from care, 
 Evening shades have set me free ; 
 
 In the work of praise and prayer, 
 Lord ! I would converse with thee: 
 
 Oh, behold me from above, 
 
 Fill me with a Saviour's love. 
 
 2 Sin and sorrow, guilt and woe, 
 Wither all my earthly joys ; 
 
 Naught can charm me here below 
 But my Saviour's melting voice: 
 Lord ! forgiye thy grace restore, 
 Make me thine for evermore. 
 
 3 For the blessings of this day, 
 For the mercies of this hour, 
 
 For the gospel's cheering ray, 
 
 For the Spirit's quickening power, 
 Grateful notes to thee I raise ; 
 Oh, accept my song of praise. 
 
 This is one of the hymns which Dr. Thomas 
 Hastings gave to the churches in his Spir- 
 itual Songs in. 1831. It is characterized by 
 the whole spirit of that good man, grateful, 
 meditative, devout. The tune " Halle," to 
 which it is generally set, was arranged by 
 him also from the same air which has proved 
 so useful and popular in the modern piece of 
 music in an English hymnal now known as 
 " Hursley ;" but this in six lines sevens was 
 published and sung all over our country many 
 years before that. 
 
 Thomas Hastings, Mus. Doc., was born 
 in Washington, Conn., October 15, 1784. 
 Twelve years afterward his parents removed 
 to Central New York in sleighs and ox-sleds, 
 for that region, now famous as the institu- 
 
 DR. THOMAS HASTINGS. 
 
 tion of Hamilton College can make it, was 
 then an unbroken wilderness. In the winter- 
 time, set free from the labors of farm-life, 
 this courageous boy used to go six miles daily 
 to school on foot. While in his earliest child- 
 hood he began to study music. Soon he was 
 in a village choir, then he was teaching music 
 in a school, then he took it up as a profes- 
 sion. In 1816 he compiled, with such help 
 as he could get, his famous Musica Sacra. 
 Then he went to Troy, and by-and-by to 
 Albany, having charge of choirs and congre- 
 gations. Before long he became the editor of 
 a religious paper in Utica, The Recorder, but 
 he never gave up his music. In 1832 he re- 
 moved to New York city, twelve churches 
 uniting to give him support. There he re- 
 mained all the rest of his life issuing books 
 and composing hymns. He published a little 
 volume of consummate merit for that day, 
 called Spiritual Songs, in 1831, for an old 
 copy of which one has to offer a reward now. 
 He wrote more than six hundred hymns, and 
 in 1836 published his Christian Psalmist. 
 After a while he was associated with William 
 B. Bradbury, and issued several books of 
 tunes and anthems with him. He and his 
 son, the Rev. Thomas S. Hastings, D. D., 
 now the honored President of Union Theo- 
 logical Seminary, compiled a hymnal called 
 Church Melodies, a manual for congrega- 
 tional singing, with tunes adapted to the 
 hymns printed on the pages, and it was re- 
 ceived widely into use. Thus he lived indus-
 
 OPENING OF SERVICE. 
 
 triously, and the college degree of Doctor of 
 Music came to him unsought, and all of God's 
 people of every name loved and honored him. 
 He had a strange affection of his eyes, which 
 hindered him and gave him trouble ; he was 
 always tryingly near-sighted. But he was 
 cheerful even in his old age, glad in the home 
 that was faithfully furnished him by his son. 
 It was that son, under whose roof his failing 
 years were passed, who said of him : " He 
 was a devout and earnest Christian, a hard 
 student, and a resolute worker, not laying 
 aside his pen until three days before his death, 
 which came to his relief in his eighty-eighth 
 year, May 15, 1872." His monument is his 
 music ; this man made the tune for " Rock of 
 Ages." 
 
 5 | Psalm 42. 75, 61. 
 
 As the hart, with eager looks, 
 Panteth for the water-brooks, 
 So my soul, athirst for thee, 
 Pants the living God to see ; 
 When, oh, when, witli filial fear, 
 Lord, shall I to thee draw near? 
 
 2 Why art thou cast down, my soul ? 
 God, thy God, shall make thee whole ; 
 Why art thou disquieted ? 
 God shall lift thy fallen head, 
 And his countenance benign 
 Be the saving health of thine. 
 
 There are several renderings of Psalm 42 in 
 commoa use, of which that by Nahum Tate 
 and that by Henry Francis Lyte are perhaps 
 the best known. This of James Montgomery 
 is another of the same tone and nearly in the 
 same language. He has two versions of it, 
 each consisting of four stanzas, found in his 
 Original Hymns. This is No. 96, and is en- 
 titled " Longing for the Courts of the Lord's 
 House." Perhaps no testimony to the grace 
 of our English Bible could be given better 
 than this disclosure, made unconsciously by 
 three poets of the highest class, that the words 
 fall into rhythm and meter almost at once and 
 without effort the moment they undertake to 
 fashion it for musical service. 
 
 52 " Mercies New." 
 
 EVERY morning mercies new 
 Fall as fresh as early dew ; 
 Every morning let us pay 
 Tribute with the early day ; 
 For thy mercies, Lord, are sure : 
 Thy compassion doth endure. 
 
 2 Still the greatness of thy love 
 Daily cloth our sins remove; 
 Daily, far as east to west, 
 
 Lifts the burden from the breast ; 
 Gives tinbought to those who pray 
 Strength to stand in evil day. 
 
 3 Let our prayers each morn prevail, 
 That these gifts may never fail; 
 And, as we confess the sin 
 
 And the tempter's power within, 
 Feed us with the bread of life ; 
 Fit us for our daily strife. 
 
 75, 61. 
 
 4 As the morning light returns, 
 As the sun witli splendor burns, 
 Teach us still to turn to thee, 
 Ever-blessed Trinity, 
 With our hands our hearts to raise 
 In unfailing prayer and praise. 
 
 We have been for many years, and in sev- 
 eral compilations, crediting this hymn to Dr. 
 Horatius Bonar. But the Dictionary of 
 Hymnology states explicitly that it was com- 
 posed by Rev. Greville Phillimore, who was 
 born in 1821, and died January 20, 1884. He 
 graduated at Oxford, 1842, and entered the 
 English Church in 1843, becoming rector of 
 Henley-on-Thames, 1867; and of Ewelme, 
 1883. The same authority adds that the 
 piece began, " Every morning they are new," 
 and was published first in The Parish Hymn- 
 Book, 1863. 
 
 We give this information with a loyal be- 
 lief in its probable accuracy. But we feel un- 
 willing to break up our associations at pres- 
 ent with a hymn so closely allied with a name 
 so much beloved. 
 
 REV. HORATIUS BONAR, D. D. 
 
 Dr. Horatius Bonar was born at Edin- 
 burgh, December 19, 1808. His ancestors 
 for several generations were ministers of the 
 Church of Scotland. He received his early 
 education at the high school and University 
 of Edinburgh. In youth he devoted himself 
 to the service of God, and chose the Christian
 
 OPENING OF SERVICE. 
 
 ministry to be his life-work. He was fortu- 
 nate in having Dr. Chalmers for a teacher. The 
 lessons taught him by that divine were doubly 
 helpful ; they laid the foundation of the solid 
 learning which advanced with growing years, 
 and they filled him with the enthusiasm of a 
 master-mind consecrated to the highest aims. 
 The value of such a training can hardly be 
 overestimated. It gave tone and strength to 
 a life when most susceptible of influence. 
 
 In 1837 the student became a minister. 
 His sphere of labor was the famous old town 
 of Kelso, situated on the banks of the Tweed, 
 and surrounded by a country celebrated in 
 song and tale. He gave himself up to his 
 work with unflagging assiduity. In the pul- 
 pit he preached with fire and unction ; and in 
 house-to-house visitation he proved himself 
 the comforter of the sorrowful and the guide 
 of the perplexed. 
 
 Varied and numerous as were the calls on 
 his time, he managed to spare some hours to 
 edit the Presbyterian, a magazine which did 
 yeoman service for evangelical truth in its 
 day. This was the literary apprenticeship of 
 the skilled writer. He loved to handle the 
 pen, but his chief joy lay in preaching. The 
 impulses which he got from his teacher were 
 deepened by his fellowship with the saintly 
 McCheyne, of Dundee. A great revival had 
 sprung up in Dundee. The Spirit of God 
 was poured forth and many souls were saved. 
 A tide of blessing swept through the land. 
 Mr. Bonar entered heartily into the movement 
 and helped to spread it. He spared not him- 
 self in his effort to carry the gospel to the 
 perishing. At home and from home he spoke 
 as a dying man to dying men. The result 
 was many conversions. This success did not 
 satisfy him. He wished to do more. He 
 thought his pen could reach those beyond his 
 voice, so he wrote " The Kelso Tracts." His 
 aim was threefold to warn the careless, to 
 put salvation simply, and to edify saints. 
 These messengers of life entered hundreds of 
 homes and were eagerly read. They were 
 not arrows sent at random, but struck with 
 convincing power. Their circulation in Scot- 
 land and England was very large ; and they 
 met with a warm reception in America. Their 
 work is not yet ended, for to this day they are 
 blessed of God. 
 
 The disruption came, and brought with it 
 stirring changes. Some ministers were per- 
 plexed, but Mr. Bonar was not. He cast in 
 his lot at once with the Free Church. He 
 had not, like most of his brethren, to leave his 
 church on leaving th: denomination. It was 
 secured to him and his congregation by some 
 
 clauses in the title deeds. As the years rolled 
 on it became increasingly a center of light 
 and usefulness. Its pulpit gave forth no un- 
 certain sound, but declared fully the faith de- 
 livered to the saints. Its people were full of 
 zeal and good works. Fired by their pastor's 
 example, they followed him as he followed the 
 Master. 
 
 The years of the Kelso ministry flowed 
 smoothly. They had not much in them of 
 external interest, but they were full of good 
 work well done. In the pulpit, in the study, 
 and at the fireside, the minister showed him- 
 self worthy of his high calling. He did not 
 seek earthly honor, but it came to him. His 
 name got to be a household word, and his 
 writings won a high place in the devotional 
 literature of the century. Few " poets of the 
 sanctuary " have done more than Dr. Bonar 
 in enriching our hymnal treasury with those 
 gems of truth and power which will be the 
 heirlooms of the church until the songs of the 
 earthly Zion are exchanged for the melodies 
 of heaven. There is not a land where the 
 English language is spoken in which Dr. 
 Bonar's hymns are not household words. 
 
 As his reputation grew efforts were made 
 to lead him to a larger sphere. Such efforts 
 were unsuccessful till, in 1865, a handsome 
 new church was built in that suburb of Edin- 
 burgh called The Grange. He was asked to 
 fill its pulpit, and he consented. Like-minded 
 men and women flocked around him ; and 
 for twenty-four years he ministered to them. 
 Few visitors to Edinburgh have missed the 
 opportunity of hearing him preach. They 
 might go out of curiosity to see and listen to 
 the sweet singer, but they were not long in 
 the pew before they forgot the poet in the 
 preacher. The opening prayer lifted them 
 into the presence of God, and there they re- 
 mained as the rich voice went on to speak of 
 a love stronger than death, and of the deep 
 experiences of Christian living. A Sabbath 
 at The Grange is, as we have reason to know, 
 a treasured memory to many tourists. 
 
 Thus he lived on for a splendid score of 
 years. He had at last to secure an assistant, 
 but the people would not let him retire. He 
 grew to be very old. They celebrated his 
 jubilee when he was fourscore. He died at 
 home in Edinburgh, July 31, 1889. The ser- 
 vices were held in the Chalmers Memorial 
 Church, which was thronged. Rev. Mr. 
 Sloan, who was Dr. Bonar's colleague, read 
 the Scriptures, the Rev. George Wilson of the 
 Established .Church (an intimate friend of 
 ' Bonar) and the venerable Principal Cairns of 
 the United Presbyterian Church offered im-
 
 OPENING OF SERVICE. 
 
 pressive prayers, and Dr. Cuyler, of Brook- 
 lyn, N. Y., pronounced the benediction. No 
 word of eulogy was offered. He was buried 
 there, at the base of Calton Hill, and lies with 
 his kindred near the house of John Knox. 
 
 53 Psalm 67. 75, 61. 
 
 ON thy Church, O Power divine, 
 Cause thy glorious fact? to shine, 
 Till the nations from afar 
 Hail her as their guiding star ; 
 Till her sons from zone to zone 
 Make thy great salvation known. 
 
 2 Then shall God, with lavish hand, 
 Scatter blessings o'er the land ; 
 Earth shall yield her rich increase, 
 Every breeze shall whisper peace, 
 And the world's remotest bound 
 With the voice of praise resound. 
 
 Miss Harriet Auber has given these two 
 stanzas as her version of Psalm 67. They 
 were included in The Spirit of the Psalms, 
 and appear never to have tempted any altera- 
 tions, and certainly have never needed any. 
 The best comment upon this hymn would be 
 a simple exposition of the inspired words upon 
 which it is founded. Christ loved the Church, 
 gave himself for the Church, which is his 
 body, the fullness of him that filleth all in all. 
 Normally the blessings of the world come 
 through the Church ; when the Church is re- 
 vived and alive the world feels it at once. 
 When God makes his face to shine on the 
 Church, then " earth will yield her rich in- 
 crease." But God sometimes passes by a 
 cold and backslidden church and reaches 
 souls who are perishing, and converts them 
 with a sovereign love. He thus is found of 
 those who sought him not. 
 
 54 
 
 The Sabbath. 
 
 LORD, it is thy holy day : 
 Here we meet to praise and pray ; 
 Joining with one heart and mind, 
 Earthly cares we leave behind. 
 On the day which thou hast made 
 Us in our rejoicings aid. 
 
 2 Glad as when the glorious shout 
 Of the morning stars rang out, 
 Thee, Creator, will we praise, 
 And our hymns of triumph raise. 
 Sun and moon, your songs unite; 
 Praise him, all ye stars of light ! 
 
 73, 61. 
 
 3 Louder yet our strains be borne, 
 Mindful of that happy morn 
 When the world's Redeemer rose, 
 
 Victor from the grave's repose ; 
 Who by death subdued the grave, 
 Mighty he our souls to save. 
 
 4 Looking for that rest above, 
 For the Sabbath of thy loye, 
 Here to-day by hope we rise 
 To our mansion in the skies: 
 Here by faith and love prepare 
 For our endless Sabbath there. 
 
 Hymnologia Christiana. In that this hymn 
 appears, but without any hint as to the au- 
 thorship of it. This compiler is now not liv- 
 ing, and all inquiry in that direction ceases. 
 It needs only to be added, although it does 
 not help much, that for the use in Laudes 
 Domini the copy was obtained from The Au- 
 gustine Hymn Book, a hymnal compiled and 
 published in London (with no date affixed) 
 by Rev. David Thomas, D. D., the well-known 
 author, and for so many years editor of the 
 Homilist ; this hymnal bears on its title-page 
 the quotation from Augustine : " A hymn 
 must be praise praise of God and this in 
 the form of song." 
 
 55 " Day of Rest." 
 
 O DAY of rest and gladness, 
 
 O day of joy and light, 
 O balm of care and sadness, 
 
 Most beautiful, most bright ; 
 On thee the high and lowly, 
 
 Bending before the throne, 
 Sing, Holy, Holy, Holy, 
 
 To the Great Three in One 
 
 2 To-day on weary nations 
 The heavenly ma'nna falls ; 
 
 To holy convocations 
 The silver trumpet calls, 
 
 Where gospel light is glowing 
 With pure ana radiant beams, 
 
 And living water flowing 
 With soul-refreshing streams 
 
 3 New graces evtr gaining 
 From this our day of rest, 
 
 We reach the rest remaining 
 To spirits of the blest. 
 
 To Holy Ghost be praises, 
 To Father and to Son ; 
 
 The Church her voice upraises 
 To thee, blest Three in One. 
 
 75, 6s, D. 
 
 BISHOP WORDSWORTH. 
 
 In 1863 Rev. Benjamin Hall Kennedy, Rev. Christopher Wordsworth, D. D., was 
 D. D.. published in London a volume called born in Lambeth, October 30, 1807 ; was
 
 OPENING OF SERVICE. 
 
 graduated at Trinity College, Cambridge, 
 England, in 1 830 ; was ordained to the min- 
 istry in 1835 ; was appointed to the Bishopric 
 of Lincoln in 1869, where he died, March 20, 
 1 885. He was the nephew of William Words- 
 worth, the poet. He was scholarly, as is evi- 
 denced by his Commentary Upon the Old 
 Testament, in which he followed the Author- 
 ized Version, and upon the New Testament 
 m Greek. His writings were patristic to the 
 last degree in spirit and quotation ; at times 
 he was polemic and not always courteous to 
 his brethren of other names. He seems, after 
 he was elevated to an ecclesiastical eminence 
 in the Established Church, to have narrowed 
 in temper and grown bigoted in feeling. He 
 made a deliberate attempt to prevent the 
 Methodist preachers from using the title of 
 " Reverend," as if this were the exclusive 
 privilege of the Episcopal clergy. But he 
 must have had seasons of amiability, for he 
 composed some of the best hymns that have 
 of late been given to the churches at large. 
 This one appears in a collection he published, 
 containing 1 27 that were his own ; that was 
 called The Holy Year ; or, Hymns for Sun- 
 days, Holy Days and other Occasions Through- 
 out the Year,ar\& was issued in 1862. There 
 this one is found as the first, with six stanzas. 
 
 56 Foretastes of Heaven. 75, 6s, D. 
 
 THE dawn of God's new Sabbath 
 
 Breaks o'er the earth again, 
 As some sweet summer morning 
 
 After a night of pain. 
 It comes as cooling showers 
 
 To cheer a thirsting land, 
 As shades of clustered palm-trees 
 
 "Mid weary wastes of sand. 
 
 2 Lord, we would bring our burden 
 Of sinful thought and deed, 
 
 In thy pure presence kneeling 
 
 From bondage to be freed ; 
 Our heart's most bitter sorrow 
 
 For all our work undone, 
 So many talents wasted, 
 
 So few true conquests won. 
 
 3 Yet still, O Lord long-suffering, 
 Still grant us in our need 
 
 Here in thy holy presence 
 
 The saving name to plead ; 
 And on thy day of blessings, 
 
 Within thy temple walls, 
 To foretaste the pure worship 
 
 Of Zion's golden halls: 
 
 4 Until in joy and gladness 
 We reach that home at last. 
 
 When life's short week of sorrow 
 
 And sin and strife is past . 
 When angel-hands have gathered 
 
 The first ripe fruit for thee, 
 O Father, Son, and Spirit, 
 
 Most Holy Trinity! 
 
 Mrs. Ada Cambridge Cross published in 
 1866 a book of poetry entitled Hymns on the 
 Holy Commuiiion, and, later on, a volume 
 
 called Hymns on the Litany. She is the 
 daughter of Henry Cambridge, and was born 
 at St. Germains, Norfolkshire, England, No- 
 vember 21, 1844. She was in 1869 married 
 to Rev. George Frederick Cross of Coleraine, 
 Victoria, in Australia. Two years later her 
 husband was ordained to the ministry of the 
 Episcopal Church, and in 1877 became the 
 incumbent of that parish on the other side of 
 the world, where he now resides. For years 
 this hymn bore only her maiden name, by 
 which she was more widely known. 
 
 57 
 
 Cheerful Devotion. 
 
 75, 6s, D. 
 
 THINE holy day's returning 
 
 Our hearts exult to see ; 
 And with devotion burning, 
 
 Ascend, O God, to thee ! 
 To-day with purest pleasure 
 
 Our thoughts from earth withdraw ; 
 We search for heavenly treasure, 
 
 We learn thy holy law. 
 
 2 We join to sing thy praises, 
 
 Lord of the Sabbath day ; 
 Each voice in gladness raises 
 
 Its loudest, sweetest lay ! 
 Thy richest mercies sharing, 
 
 Inspire us with thy love, 
 By grace our souls preparing 
 
 For nobler praise above. 
 
 REV. RAY PALMER, D. D. 
 
 Dr. Palmer was born at Little Compton, 
 R. I., Nov. 12, 1808, and was graduated from 
 Yale College in 1830; after his theological 
 education was finished he went to Bath, Me., 
 where he had charge of the Central Congre-
 
 OPENING OF SERVICE. 
 
 33 
 
 gational Church for fifteen years. He was 
 pastor of the First Congregational Church in 
 Albany from 1850 to 1865. He then acted as 
 secretary of the American Congregational 
 Union, and resided several years in New 
 York City. Subsequently he was engaged in 
 pastoral work in the Belleville Avenue Church 
 of Newark, N. J., until his death, March 29, 
 1887. Thus he lived full of honors, labored 
 with unusual success, and went to his rest 
 loved and wept by all. 
 
 This little hymn has been made to suffer 
 somewhat of late years from its close associa- 
 tion with its popular neighbor, " O day of rest 
 and gladness." These two have been printed 
 together over and over on the same page, and 
 set to the tune " Mendebras," ever since 1865. 
 The compiler of the Songs for the Sanctu- 
 ary found Dr. Wordsworth's piece upon the 
 cover of a religious tract in London, and in- 
 troduced it to the American public in that of 
 his earliest popular collection ; and the page 
 was completed by this of Dr. Ray Palmer, 
 obtained in manuscript. That page has done 
 valiant service in many other books since. 
 
 58 
 
 Humility. 
 
 8s, 75, 4. 
 
 WHILE we lowly bow before thee, 
 Wilt tlmu, gracious Saviour, hear? 
 
 We are poor and needy sinners, 
 Full of doubt and full of fear; 
 
 Gracious Saviour, 
 Make us humble and sincere. 
 
 2 Fill us with thy Holy Spirit ; 
 Sanctify us by thy grace ; 
 
 Oh, incline us more to love thee, 
 And in dust our souls abase. 
 
 Hear us, Saviour, 
 And nnvail thy glorious face. 
 
 3 None in vain did ever ask thee 
 For the Spirit of thy love; 
 
 Hear us, then, dear Saviour, hear us ; 
 Grant an answer from above ; 
 
 Blessed Saviour, 
 Hear and answer from above. 
 
 Daniel Clement Colesworthy was a layman 
 in the Congregational Church, a printer by 
 occupation, and for a long time edited the 
 Portland Tribune. He removed to Boston 
 afterwards, and became known to the singers 
 in our American Zion by the publication of a 
 diminutive book of Sabbath-School Hymns 
 about the year 1833. This was followed by 
 others, in which real merit was disclosed. 
 He was born in Portland, Me., in 1810. The 
 present hymn was chosen from Rev. Elias 
 Nason's Collection, published in 1857, to Which 
 it may have been contributed. It is a simple, 
 devout, and useful prayer. The author was 
 still living in Boston, 1885. 
 
 Be thou here in power and love ; 
 
 Grant thy presence, 
 Be it ours thy grace to prove. 
 
 2 Nothing have we, Lord, without thee, 
 
 But thy promise is our stay ; 
 And thy people must not doubt thee ; 
 
 Saviour, now thy power display ; 
 And let gladness 
 
 Fill thy people's hearts to-day. 
 
 Another of Rev. Thomas Kelly's hymns, 
 full of petition and trust in God, characterized 
 by his best peculiarities, pathetic, direct, im- 
 ploring. " And thy people must not doubt 
 thee." The date of it is 1840. 
 
 6O " Father, Hear Us." 8s, ;s, 4. 
 
 GOD Almighty and All-seeing! 
 
 Holy One, in whom we all 
 Live, and move, and have our being, 
 
 Hear us when on thee we call ; 
 Father, hear us 
 
 As before thy throne we fall. 
 
 2 Of all good art thou the Giver ; 
 
 Weak and wandering ones are we ; 
 Then for ever, yea, for ever, 
 
 In thy presence would we be ; 
 Oh, be near us, 
 
 That we wander not from thee. 
 
 Rev. John Pierpont was a Unitarian cler- 
 gyman by profession, well remembered and 
 reputed as one of our established American 
 poets. John Neal, another poet of fame like 
 his own, was at one time his partner in the 
 dry goods business in the city of Baltimore. 
 The author of this hymn was born in Litch- 
 field, Conn., April 6, 1785 ; he was graduated 
 at Yale College in 1804. In 1809 he studied 
 law, in 1812 he was admitted to the bar, and 
 practiced for a while in Newburyport, Mass. 
 Then for a season he went into trade. In 
 1816 he studied for the ministry, and was pas- 
 tor of the Hollis Street Church in Boston for 
 many years. Subsequently he went to Troy, 
 N. Y., and then to Medford, Mass., where he 
 preached for ten years more. In 1861 he vol- 
 unteered as chaplain of a regiment recruited 
 in Massachusetts, and was engaged in actual 
 service in the Civil War," although he was then 
 seventy-five years of age. The writer of this 
 notice was happy in making his acquaintance 
 during one of his vacations in the White 
 Mountains. He was then old but active, full 
 of enthusiasm, gentle and amiable, wonderful 
 in conversation and widely familiar with lit- 
 erature, a most attractive gentleman of the 
 old school of manners, winning friends with 
 all who learned to know him. His death oc- 
 curred soon after this, suddenly, at Medford. 
 August 27, 1866. His hymns and his poems 
 were of the first rank in excellence. 
 
 59 "Send Blessing." 
 
 SAVIOUR, send a blessing to us, 
 Send a blessing from above ; 
 All thy truth and mercy show us, 
 
 8s, 73, 4. 
 
 6 I Glory to God. 
 
 GLORY be to God the Father, 
 Glory be to God the Son, 
 
 Glory be to God, the Spirit, 
 Great Jehovah, Three in One: 
 
 8s, 73, 4.
 
 34 
 
 OPENING OF SERVICE. 
 
 Glory, glory, 
 While eternal ages run ! 
 
 2 Glory be to him who loved us, - 
 Washed us from each spot and stain ; 
 
 Glory be to him who bought us, 
 Made us kings with him to reign: 
 
 Glory, glory 
 To the Lamb that once was slain ! 
 
 3 Glory, blessing, praise eternal ! 
 Thus the choir of angels sings ; 
 
 Honor, riches, power, dominion ! 
 Thus its praise creation brings : 
 
 Glory, glory, 
 Glory to the King of kings. 
 
 It is characteristic for many truly devout 
 Christians, like Rev. Dr. Horatius Bonar, the 
 author of this hymn, to interrupt the course of 
 their writing or arguing by a sudden burst of 
 simple praise, growing up out of the thoughts 
 with which their hearts are distended. To us 
 the interjection seems irrelevant, but to them 
 it is a part of the actual necessities of the po- 
 sition. Here is a hymn that merely utters an 
 ascription of " Glory to God " over and over 
 with a tireless repetition. Poetic and enthu- 
 siastic natures will often do that. John gives 
 a calm prosaic introduction to the Apocalypse ; 
 but the moment he seems to see the visions 
 he has had, and which he is now going to re- 
 cord, his pen rushes into a doxology of match- 
 less force and beauty ; he cannot be hindered, 
 he must sing: " Unto him that loved us, and 
 washed us from our sins in his own blood, 
 and hath made us kings and priests unto God 
 and his Father ; to him be glory and domin- 
 ion for ever and ever. Amen." And so 
 Paul, though he is lost in the mysteries of 
 theology, breaks into a poem : " Oh, the depth 
 of the riches both of the wisdom and knowl- 
 edge of God ! How unsearchable are his 
 judgments, and his ways past finding out !" 
 We talk of ejaculatory prayer a habit of lift- 
 ing brief sentences of supplication when we 
 are so situated that we cannot pause for a re- 
 treat to our accustomed closets of devotion. 
 It might be to our spiritual advantage to edu- 
 cate ourselves into a similar habit of ejacula- 
 tory adoration, so that we could indulge in an 
 impromptu doxology as well. 
 
 62 
 
 Let Thy Servants Hear." 8s, ys, 4. 
 
 Hear witn meekness. 
 Hear thy word with godly fear 
 
 2 While our days on earth are lengthened 
 May we give them, Lord ! to thee : 
 
 Cheered by hope, and daily strengthened, 
 May we run, nor weary be, 
 
 Till thy glory 
 Without clouds in heaven we see. 
 
 3 There, in worship purer, sweeter, 
 Thee thy people shall adore ; 
 
 Tasting of enjoyment greater 
 1 ban they could conceive before ; 
 
 Full enjoyment. 
 Full, unmixed, and evermore. 
 
 This hymn was written by Rev. Thomas 
 Kelly in 1815. With a full ring of delightful 
 devotion it lifts every spiritually-minded be- 
 liever into the heights of Sabbath praise. It 
 was one of the most thoughtful remarks of 
 William E. Gladstone that the religious ob- 
 servance of the Lord's Day " is a main prop 
 of the religious character of a country. From 
 a moral, social, and physical point of view the 
 observance of the Sabbath is a duty of abso- 
 lute consequence." But to the Christian the 
 observance of the Sabbath is not only a duty 
 and a privilege, but the richest joy. To him 
 the Sabbath is a type of that rest which re- 
 mains for the people of God, and he can say 
 with Wilberforce, " Oh, what a blessing is 
 Sunday ! to me it has been invaluable." So 
 careful was this good man of the sacredness 
 of the Lord's Day that once, when the English 
 Parliament was fixed to meet on Monday, 
 January 16, 1800, he, immediately upon hearing 
 it, wrote to Mr. Percival, and remonstrated 
 against its being held on that day on account 
 of the Sunday traveling which it would occa- 
 sion. The time was immediately changed to 
 the following Thursday, in answer to his re- 
 monstrance. 
 
 63 
 
 ' B less the Seed.' 
 
 8s, 75, 4. 
 
 COME, thou soul-transfoi ming Spirit, 
 Bless the sower and the seed ; 
 
 Let each heart thy grace inherit ; 
 Raise the weak, the hungry feed ! 
 
 From the gospel 
 Now supply thy people's need. 
 
 2 Oh, may all enjoy the blessing 
 Which thy word 's designed to give ; 
 
 Let us all, thy love possessing, 
 Joyfully the truth receive ; 
 
 And for ever 
 To thy praise and glory live. 
 
 Rev. Jonathan Evans was a minister of 
 the English Independent or Congregational 
 Church. He was born at Coventry in 1749. 
 In his youth he was an artisan of the humblest 
 class and worked in a ribbon factory. In his 
 character he seems to have been wild and 
 wicked, and his life was of no credit to him. 
 But he had been brought up in ignorance, and 
 was associated with profligate companions. In 
 1776 he was brought under conviction of sin, 
 and turned his steps towards the better coun- 
 sel of the religious people connected with the 
 West Orchard Street Chapel; they pointed 
 him to Christ, and he became a devoted fol- 
 lower of Jesus as his new master. He was a 
 business man, but he displayed excellent gifts 
 as an exhorter and evangelist, and he was ac- 
 tive and industrious in all spiritual work.
 
 OPENING OF SERVICE. 
 
 35 
 
 Before long he began to preach. Rev. George 
 Burder became the pastor of that small con- 
 gregation, and this young man delivered the 
 sermon at his installation. In 1784 he fitted 
 up a boat-house on the bank of the canal at 
 Foleshill, near Coventry, and invited the villa- 
 gers to come freely to worship. This grew 
 into a chapel, and when the church, duly or- 
 ganized, summoned him to the care of it he 
 was publicly ordained to the pastorate which 
 his indefatigable labors had made needful. 
 There he remained for the rest of his life. 
 He studied medicine somewhat in the inter- 
 vals of his toil, so that he could help the poor 
 without need of charge when they were sick. 
 When Burder's Collection appeared some of 
 his pieces, published in the Gospel Magazine, 
 were inserted. This one annotated here was 
 given to the world in Rippon's Selection. He 
 died full of years and beloved by his people, 
 August 31, 1809. 
 
 G-i God's Presence. 8s. ys, 4. 
 
 GOD is in his holy temple ; 
 
 All the earth, keep silence here ; 
 Worship him in truth and spirit ; 
 
 Reverence him with godly fear ; 
 Holy, holy 
 
 Lord of hosts, our God, appear I 
 
 2 God in Christ reveals his presence, 
 Throned upon the mercy-seat ; 
 
 Saints, rejoice, and, sinners, tremble ; 
 Each prepare his God to meet ; 
 
 Lowly, lowly 
 Bow, adoring, at his feet. 
 
 James Montgomery has given us a poem of 
 four stanzas in his Original Hymns, from 
 which these two have been selected. It bears 
 the title, " For the Great Congregation." He 
 does not say so, but he must have had in his 
 mind the verse in Habakkuk's prophecy : 
 " The Lord is in his holy temple : let all the 
 earth keep silence before him." Professor 
 Tyndal declares that, when he stood once un- 
 der the arch of Niagara, the immense cascade 
 far above his head produced in his soul the 
 feeling of peace and good-will to all mankind. 
 God's house, even by itself, has a power to 
 humble the proud spirit and lift the hushed 
 believer into rest. 
 
 65 Continued Meetings. 8s, 73, 4. 
 
 WHLCOME, days of solemn meeting; 
 
 Welcome, days of praise and prayer ; 
 Far from earthly scenes retreating, 
 
 In your blessings we would share ; 
 Sacred seasons. 
 
 In your blessings we would share. 
 
 2 Be thou near us, blessed Saviour, 
 
 Still at morn and eve the same ; 
 Give us faith that cannot waver; 
 
 Kindle in us heaven's own flame ; 
 Blessed Savour, 
 
 Kindle in us heaven's own flame. 
 
 3 When the fervent heart is glowing, 
 
 Holy Spirit, hear that praver : 
 When the song of praise is flowing:, 
 
 Let that sung thine impress bear ; 
 Holy Spirit, 
 
 Let that song thine impress bear. 
 
 This hymn was written by Rev. Dr. Sam- 
 uel Francis Smith, the well-known author of 
 "My Country, 'tis of thee." The date af- 
 fixed to its composition is 1834. It was 
 doubtless prepared for some occasion of pro- 
 tracted service, some gathering of a large 
 body of people. It was the custom, thirty 
 years ago, to introduce the autumn and win- 
 ter work with a continuous assemblage of 
 church members ; it was believed that united 
 prayer would stimulate the graces of true 
 believers, and fervid exhortations would 
 arouse the laggard ones to fresh duty ; and it 
 was always understood that, when the saints 
 came back to faithful activity, the Holy Spirit 
 would surely answer with energy in the con- 
 version of souls. " No doubt," writes good 
 William Gurnall, the famous divine of the 
 seventeenth century ; " no doubt the prayers 
 which the faithful put up to heaven from un- 
 der their private roofs are veiy acceptable to 
 God ; but if a saint's single voice in prayer be 
 so sweet to his ear, much more the church 
 choir, his saints' prayers in concert together. 
 A father is glad to see any one of his children, 
 and makes him welcome when he visits him ; 
 but much more when they come together ; 
 the greatest feast when they all meet at his 
 house." 
 
 66 The Lord's Day. los. 
 
 AGAIN returns the day of holy rest, 
 Which, when he made the world, Jehovah blessed ; 
 When, like his own, he bade our labors cease, 
 And all be piety and all be peace. 
 
 2 Let us devote this consecrated day 
 To learn his will, and all we learn obey ; 
 So shall he hear when fervently we raise 
 Our supplications and our songs of praise. 
 
 3 Father in heaven ! in whom our hopes confide. 
 Whose power defends us and whose precepts guide, 
 In life our Guardian and in death our Friend, 
 Glory supreme be thine till time shall end. 
 
 Rev. William Mason was an English Epis- 
 copalian, the incumbent of Aston, and at one 
 time a chaplain to George III. He was born 
 at Kingston-on-Hull in 1725, entered St. 
 John's College in Cambridge, 1742, in due 
 course graduating with honor. For thirty- 
 two years he was precentor and canon resi- 
 dentiary of York Minster, and rector of Aston, 
 where he died April 5, 1797. An edition of 
 his works was issued in 1811, in the first vol- 
 ume of which this hymn appears, showing 
 that some changes have been made since.
 
 OPENING OF SERVICE. 
 
 g7 Evening Worship. IDS. 
 
 OH, come, and let us all, with one accord, 
 Lift up our cheerful voice, and praise the Lord ! 
 Lst us this evening bless his holy Name, 
 Yea, let us laud and magnify the same. 
 
 2 Let universal nature ever raise 
 
 A cheerful voice to give him thanks and praise ; 
 Let us and all his saints his glory sing, 
 Who is our blessed Saviour, Lord, and King. 
 
 3 For by his wor.l the heaven and earth were 
 
 made, 
 
 The earth's foundation also firmly laid ; 
 All things were done at his divine command, 
 And shall throughout all ages surely stand. 
 
 4 Therefore let all in heaven and earth agree 
 To sing his praise in perfect unity ; 
 
 Yea, let his servants all, with one accord, 
 With joyful hallelujahs praise the Lord. 
 
 The compiler of Laudes Domini found this 
 hymn in the Temple Choral Service Book, 
 edited and compiled by E. J. Hopkins, the 
 well-known organist of the Inner and Middle 
 Temple in London. Its author is thus far 
 unknown. It seems to be one of those pieces 
 that have become traditional in the ancient 
 psalters, and are kept because of their strange 
 style as monuments of a hymnody long since 
 superseded. Rev. S. W. Duffield reckons it 
 as having been produced in the seventeenth 
 century. It is a version of Psalm 95, and ap- 
 pears also as a Long Meter hymn. 
 
 QQ Penitent Prayer. IDS. 
 
 FATHER, again in Jesus' name we meet. 
 And bow in penitence beneath thy feet ; 
 Again to thee our feeble voices raise, 
 To sue for mercy, and to sing thy praise. 
 
 2 Lord, we would bless thee for thy ceaseless care, 
 And all thy work from day to day declare: 
 
 Is not our life with early mercies crowned ? 
 Does not thine arm encircle us around ? 
 
 3 Alas! unworthy of thy boundless love, 
 Too oft witli careless feet from thee we rove ; 
 But now, encouraged by thy voice, we come, 
 Returning sinners to a Father's home. 
 
 4 Oh, by that name in which all fullness dwells, 
 Oh, by that love which every love excels, 
 
 Oh, by that blood so freely shed for sin, 
 Open blest mercy's gate and take us in. 
 
 The author of this truly excellent hymn was 
 a titled lady in England. Her whole name 
 was Lucy Elizabeth Georgiana Whitmore, and 
 she was the wife of W. W. Whitmore, living 
 in Dudmaston, in Shropshire. Her father 
 was Orlando, the second Baron Bradford ; so, 
 like Lady Huntingdon she came of a noble 
 line. We are reminded at once of the saying 
 credited to this older authoress of hymns, that 
 she " thanked God often for the letter M ; for 
 the Scripture did not say not any, but, not many 
 mighty, not many noble, are called." Lady 
 Whitmore was born January 22, 1792, and 
 died March 17, 1840. Her one hymn was 
 found at the close of a small volume of pray- 
 
 ers for family use which she compiled and 
 published in 1824; it is based on Luke 15 :2O. 
 
 69 Psalm 42. los. 
 
 As pants the wearied hart for cooling springs, 
 That sinks exhausted in the summer's chase. 
 
 So pants my soul for thee, great King ol kings, 
 So thirsts to reach thy sacred dwelling-place. 
 
 2 Why throb, my heart? why sink, my saddening 
 
 soul ? 
 
 Why droop to earth, with various woes oppressed? 
 My years shall yet in blissful circles roll, 
 And peace be yet an inmate of this breast. 
 
 3 Lord, thy sure mercies, ever in my sight, 
 
 My heart shall gladden through the tedious day ; 
 And'midst the dark and gloomy shades of night, 
 To thee, my God, I '11 tune the grateful lay. 
 
 4 Why faint, my soul? why doubt Jehovah's aid? 
 Thy God the God oi mercy still shall prove ; 
 
 Within his courts thy thanks shall yet be paid- 
 Unquestioned be his faithfulness and love ! 
 
 Rev. Robert Lowth, D. D., was born at 
 Winchester in England, November 27, 1710. 
 He was graduated at Oxford 1734, and at 
 once took orders in the English Established 
 Church. After rapid advancement along the 
 line of preferment, he became Bishop of St. 
 David's in 1766, and in the same year of Ox- 
 ford, and in 1777 of London. He was ten- 
 dered in 1783 the highest honor of all, the 
 Archbishopric of Canterbury ; but this he de- 
 clined because of family afflictions and the 
 advance of years. He died November 3, 1787. 
 This hymn he wrote in Latin, and we use 
 the translation made by George Gregory. It 
 is a version of Psalm 42. 
 
 70 "Holy Rest." zos. 
 
 HAIL, happy day ! thou day of holy rest, 
 What heavenly peace and transport fill my breast ! 
 When Christ, the God of grace, in love descends, 
 And kindly holds communion with his friends. 
 
 2 Let earth and all its vanities be gone, 
 Move from my sight, and leave my soul alone ; 
 Its flattering, fading glories I despise. 
 
 And to immortal beauties turn my eyes. 
 
 3 Fain would I mount and penetrate the skies, 
 And on my Sayiour's glories fix my eyes ; 
 
 Oh, meet my rising soul, thou God of love, 
 And waft it to the blissful realms above ! 
 
 Rev. Simon Browne was the honored and 
 useful pastor of an Independent Church in 
 Old Jewry, London. He was born about 1680 
 in Shepton Mallet, Somersetshire, England. 
 He is said to have begun his active work as a 
 preacher when only twenty years of age. In 
 1716 he left a flourishing charge in Ports- 
 mouth, in order to go up to London. There, 
 with Dr. Watts for his neighbor in Berry 
 Street, he commenced the pastorate which he 
 relinquished in 1723; at this time he was 
 afflicted in mind with the notion that he was 
 no longer able to think. He thought, he 
 reasoned, he argued, and to his perfect satis- 
 faction he proved, that he was unable to con-
 
 OPENING OF SERVICE. 
 
 37 
 
 duct any mental operations. So he went into 
 literary work ! He made a dictionary, he 
 issued a book on the Trinity, he continued 
 Matthew Henry's Commentary by expound- 
 ing the First Epistle to the Corinthians. It 
 was in view of the twenty-three separate pub- 
 lications this thinkless man prepared that 
 Toplady once remarked that " instead of hav- 
 ing no soul, he wrote and reasoned and 
 prayed as if he had two." He issued also 
 a Defense of Christianity, which prompted 
 Dr. Allibone to say, " If he was crazy, he was 
 at least more than equal to two infidels "- 
 meaning Woolston and Tindal. When his 
 friends pointed to his productions, this singu- 
 lar man replied : " I am doing nothing that 
 requires a reasonable soul." He explained 
 the singularity thus : God had " annihilated 
 in him the thinking substance and utterly di- 
 vested him of consciousness ;" though he re- 
 tained the human shape and the faculty of 
 speaking in a manner that appeared to others 
 rational, he " had all the while no more notion 
 of what he said than a parrot." In this de- 
 lusion, but with the love and respect of those 
 who knew him best, he died in 1732. 
 
 71 Psalm 84. H. M. 
 
 LORD of the worlds above ! 
 
 How pleasant, and how fair, 
 The dwellings of thy love, 
 
 Thine earthly temples are 1 
 To thine abode my heart aspires, 
 With warm desires to see my God. 
 
 2 Oh, happy souls who pray 
 Where God appoints to hear ! 
 
 Oh, h;ippy men who pay 
 
 Their constant service there ! 
 They praise thee still ; and happy they 
 Who love the way to Zion's hill. 
 
 3 They go from strength to strength, 
 Through this dark vale of tears, 
 
 Till each arrives at length, 
 
 Till each in heaven appears ; 
 Oh, glorious seat, when God, our King, 
 Shall thither bring our willing feet ! 
 
 Dr. Isaac Watts has given this as his ver- 
 sion of Psalm 84, in the meter he calls " P. 
 M.," that which in modern hymnals is marked 
 as " H. M." The Hallelujah Meter used to 
 be a Particular Meter. This has in his orig- 
 inal form four stanzas, and is entitled, " Long- 
 ing for the House of God." It suggests the 
 never-failing thought of the royal psalmist of 
 Israel, that of rest on the day of rest. A 
 pleasing incident has been given lately in the 
 public prints ; a Christian minister tells the 
 tale. It shows how cogent and how simple 
 is the argument for the Sabbath. 
 
 " A florist from whom I was in the habit of 
 purchasing plants, and receiving instructions 
 in regard to their culture, came to my house 
 one day with some roses. ' Now,' said I, ' Mr. 
 
 W., I want you to tell me about watering. I 
 do not think I quite understand about this 
 part of the care.' ' Well,' he replied, ' only 
 experience can teach you ; some plants need 
 more water, some less, and you must find out 
 by watching them. Almost all plants need 
 some water given at a regular hour every day, 
 just as much as you need your breakfast. But 
 I do not mean to say every day, for I have 
 learned by experience that they must have 
 one day in the week to rest ; the water stimu- 
 lates the roots, and they need to be left in 
 peace for one day in seven.' ' How beautiful 
 that is,' I replied, ' the day of rest ! It shows 
 the wisdom and necessity of the Sabbath. I 
 have never watered my plants on Sunday, but 
 did not have this reason for it. You, I sup- 
 pose, also leave your greenhouses to rest on 
 Sunday ?' Mr. W. was not a Christian, and 
 he looked rather disconcerted ; but he frankly 
 acknowledged that he had never thought of it 
 in that way, and that in fact he spent more time 
 among his plants on Sunday than upon other 
 days. He promised me in future to change 
 his custom. Here is a testimony to the wis- 
 dom and love of the Lord of the Sabbath, by 
 one utterly unprejudiced. He had never given 
 a thought to the keeping holy the Sabbath day, 
 but he had learned by experience its neces- 
 sity." 
 
 72 " Light in Thy Light." H. M. 
 
 O ZION ! tune thy voice, 
 
 And raise thy hands on high ; 
 Tell all the earth thy joys, 
 
 And boast salvation nigh ; 
 Cheerful in God, arise and shine, 
 While rays divine stream all abroad. 
 
 2 He gilds thy morning face 
 With beams that cannot fade ; 
 
 His all-resplendent grace 
 
 He pours around thy head ; 
 The nations round thy form shall view, 
 With luster new, divinely crowned. 
 
 3 In honor to his name 
 Reflect that sacred light ; 
 
 And loud that grace proclaim 
 
 Which makes thy darkness bright ; 
 Pursue his praise, till sovereign love, 
 In worlds above, the glory raise. 
 
 4 There, on his holy hill, 
 A brighter sun shall rise, 
 
 And with his radiance fill 
 
 Those fairer, purer skies ; 
 While, round his throne, ten thousand stars, 
 In nobler spheres, his influence own. 
 
 Dr. Philip Doddridge has included this in 
 his volume, where he gave it the title, " The 
 Glory of the Church in the Latter Day." It 
 is odd to find him apparently doubtful about 
 a single word he felt it necessary to use in the 
 last verse in order to complete his rhyme ; it 
 is not very perfect after all : " ten thousand 
 stars, in nobler spheres," a critic would say
 
 OPENING OF SERVICE. 
 
 would pass better without any notice taken 
 of it. It seems quaintly fastidious to discover 
 a foot-note referring to this introduction of a 
 new word. The note says : " Spheres orbs 
 or paths, in which the stars move." It has 
 not been needful to continue this now. But 
 the poem, as a whole, is really one of the most 
 brilliant of his. 
 
 Once, when I was on the sea. exactly at 
 noon I saw a common sailor approaching the 
 captain, who was on the bridge as usual at 
 that time. I watched him as he came up, 
 touched his Scotch cap in salutation, and said 
 with gruff respectfulness, " Eight bells, sir !" 
 He meant by the announcement to report 
 that he knew by the stars that it was just 
 noon that is, in sailor parlance, eight bells by 
 the clock. The captain with equal gruffness 
 replied. " Make it eight bells !" It struck me 
 rather as an odd assumption for that captain 
 or for that sailor to mak* it noon. It was 
 noon anyway, no matter what they did or 
 what they thought about it. But I kept my 
 eye on the seaman ; he went up to the ship's 
 bell a hundred feet away, and struck it with 
 the clapper eight times, so that the sound 
 went through all the ship from engine-room 
 to topmast. The thing was new to me; I 
 thought instantly of God's glory his inhe- 
 rent glory and his declarative glory. He says 
 to every man, " Glorify me !" That means, 
 " Make me glorious !" But he is glorious in 
 despite of men. \Ve can neither add to nor 
 take from his glory. Then say so. That old 
 sailor could not make it noon ; it was noon. 
 But he could make it noon in the ship ; he 
 could go and strike the eight bells, and then 
 even the cook would know it and own it and 
 live as if he felt it was noon overhead and all 
 around him. Men cannot touch God's inhe- 
 rent glory ; they can proclaim his declarative 
 glory, however. Zion cannot make " rays di- 
 vine stream abroad ;" but Zion can tune her 
 voice, and raise her hands on high, tell all the 
 earth her joys, and boast salvation nigh ! 
 
 73 Psalm 43. H. M. 
 
 Now to thy sacred bouse 
 
 With joy I turn im feet, 
 Where saints, with morning vows, 
 
 In full assembly meet : 
 Thy power divine shall there be shown, 
 And from thy throne thy mercy shine. 
 
 2 Oh, send thy light abroad ; 
 Thy truth with heavenly ray 
 
 Shall lead my soul to God, 
 
 And guide my doubtfui way ; 
 I '11 hear thy word with faith sincere, 
 And learn to fear and praise the Lord. 
 
 3 Now in thy holy hill, 
 Before thine altar, Lord ! 
 
 My harp and song shall sound 
 The glories of thy word: 
 
 Henceforth, to thec O God of grace ! 
 A hymn of praise my iiic shall be. 
 
 REV. TIMOTHV DW1GHT, D. D. 
 
 Rev. Timothy Dwight, D. D., LL. D., was 
 born in Northampton, Mass., in 1752. May 
 14, and died in 1817, January n. In 1785 he 
 published his first poem, The Conquest of 
 Canaan, a copy of which Dr. Belcher tells us 
 he once saw sold in England for more than 
 five dollars. This, it is likely, was bought as 
 a curiosity or an antique ; for the poem, al- 
 though it was the most ambitious literary 
 effort of his life, never reached any great pop- 
 ularity or fame. There was comparatively 
 little of exploration or travel in the Holy Land 
 in those days, and some of the oriental im- 
 agery was at fault, and critics noted it unchar- 
 itably. 
 
 It is in such a psalm as this that we seem 
 to see the venerable Dr. Timothy Dwight at 
 his characteristically best in look and mien. 
 A pardonable enthusiasm makes Mr. Samuel 
 W. Duffield say of him : " His stately progress 
 to the house of God might well serve as a 
 commentary upon his own hymn." In his 
 collection Dr. Dwight has called this his ver- 
 sion of Psalm 43 ; it commences with the line, 
 " My God, defend my cause," and the present 
 compilation of verses begins with the third. 
 
 We are to remember, in all attempts to es- 
 timate the greatness of President Dwight 's 
 life, that he was a sufferer from a terrible 
 malady nearly all the effective years of his 
 career. According to the custom of those 
 slowly learning generations he was deliber- 
 ately inoculated, not vaccinated, as is the 
 practice now, so easy and so safe, but actual- 
 ly given the disease so as to prevent his hav- 
 ing it when he might fare worse by taking it
 
 OPENING OF SERVICE. 
 
 39 
 
 the natural way ! The result was favorable 
 in one respect he never had it again. But 
 his sight became affected, and ever afterward, 
 during forty years of hindrance and inability, 
 he could read consecutively only for fifteen 
 minutes at a time ; sometimes for weeks his 
 eyes were useless. He lived by the help of 
 an amanuensis in all his literary undertakings. 
 The pain behind the eyeballs and in the fron- 
 tal region of the brain was constant, and 
 agonizing whenever his zeal or enthusiasm led 
 him beyond the narrowest limits of work. 
 
 74 
 
 Type of Heaven. 
 
 H. M. 
 
 AWAKE, ve saints, awake! 
 
 All hail this sacred day : 
 In loftiest songs of praise 
 
 Your joyful homage pay ! 
 Come bless the day that God hath blest, 
 The type of heaven's eternal rest. 
 
 2 On this auspicious morn 
 The Lord of life arose ; 
 
 He burst the bars of death, 
 
 And vanquished all our foes ; 
 And now he pleads our cause above, 
 And reaps the fruit of all his love. 
 
 3 All hail, triumphant Lord ! 
 Heaven with hosannas rings, 
 
 And earth in humbler strains 
 
 Thy praise responsive sings: 
 Worthy the .Lamb that once was slain, 
 Through endless years to live and reign ! 
 
 Rev. Thomas Cotterill was a clergyman of 
 the Church of England, perpetual curate of 
 St. Paul's, in Sheffield. He was born at Can- 
 nock, Staffordshire, December 4, 1779. He 
 was graduated from St. John's College, Cam- 
 bridge, in 1801. Four or five years afterward 
 he entered upon his parochial and ministerial 
 duties at Tutbury. In 1817 he became curate 
 in Sheffield, where he passed the rest of his 
 life. This brought him into companionship 
 with James Montgomery. They made a hymn- 
 book together, and so were very affectionate 
 and familiar. Cotterill composed at least 
 thirty-two pieces, some of them excellent for 
 that day. He died December 29, 1823. It 
 was of him that Montgomery spoke when he 
 wrote the hymn we all remember, " Friend 
 after friend departs." The hymn, as it stands 
 in Laudcs Domini, is made up of two stanzas 
 of this poet, .and one, the last, by Miss Eliza- 
 beth Scott. The compiler of that collection 
 took the hymn as he found it ; the changes 
 and combinations were made long before his 
 fashioning of books began. 
 
 75 Welcome Worship. 
 
 WELCOME, delightful morn, 
 Thou day of sarred rest ; 
 
 I hail thy kind return: 
 Lord, make these moments blest: 
 
 From the low train of mortal toys 
 
 I soar to reach immortal joys. 
 
 H. M. 
 
 2 Now may the King descend, 
 And fill his throne of grace ; 
 
 Thy scepter, Lord, extend, 
 
 White saints address thy face: 
 Let sinners feel thy quickening word, 
 And learn to know and fear the Lord. 
 
 3 Descend, celestial Dove, 
 With all thy quickening powers ; 
 
 Disclose a Saviour's love, 
 
 And bless these sacred hours: 
 Then shall my soul new life obtain, 
 Nor Sabbaths be enjoyed in vain. 
 
 For many years the inquiry has been pressed 
 concerning the almost mythical " Hayward," 
 whose name appears in connection with this 
 familiar and favorite hymn. It has been 
 traced back to Dobell's New Selection, pub- 
 lished 1 806, and there the trail ends. No one 
 seems to know any more about the piece or 
 its author. . 
 
 76 Psabn 122. S. P. M. 
 
 How pleased and blest was I 
 
 To hear the people cry, 
 " Come, let ns seek our God to-day !" 
 
 Yes, with a cheerful zeal 
 
 We haste to Zion's hill, 
 And there our vows and honors pay. 
 
 2 Zion thrice happy place 
 Adorned with wondrous grace, 
 
 While walls of strength embrace thee round : 
 In thee our tribes appear, 
 To pray, and praise, and hear 
 
 The sacred gospel's joyful sound. 
 
 3 May peace attend thy gate, 
 And jo'y within thee wait 
 
 To bless the soul of every guest: 
 The man who seeks thy peace, 
 And wishes thine increase, 
 
 A thousand blessings on him rest ! 
 
 4 My tongue repeats her vows, 
 " Peace to this sacred house !" 
 
 For here my friends and kindred dwell ; 
 
 And since my glorious God 
 
 Makes thee his blest abode, 
 My soul shall ever love thee well. 
 
 This is given as Dr. Isaac Watts' version 
 of Psalm 122, P. M. It is not better than 
 some of his other translations, but it is spright- 
 lier for singing by reason of the felicitous 
 choice of a new meter in the musical adapta- 
 tion. The tune to which it is commonly sung 
 appears to have been constructed from the 
 ancient " Crusaders' Hymn." 
 
 77 Cant. 1:7. 
 
 TELL me, whom my soul doth love, 
 Where thy flock are feeding; 
 
 Where the pastures which they rove 
 Thou their footsteps leading ? 
 
 2 Tell me, sheltered from the heat, 
 Where at noon they rest them ; 
 
 Where at night their safe retreat 
 Fold, where none molest them? 
 
 3 Strong in thy protecting arm ; 
 Richly thou provides! ; 
 
 Feeding, resting kept from harm 
 Blest the flock thou guidest. 
 
 4 Noon and night be my defence ; 
 Let no foe ensnare me : 
 
 Bring me to the Shepherd's tents 
 In thy bosom bear me. 
 
 P. M.
 
 OPENING OF SERVICE. 
 
 This poem was written by Rev. Samuel 
 Wolcott, D. D. February 6, 1870; he says 
 that he designed it simply as a paraphrase of 
 Solomon's Song i :j, 8, and so gave it the 
 title of " Shulamith." Dr. Wolcott was born, 
 a son of Elihu and Rachel M. (McClure) 
 Wolcott a lineal descendant of Henry Wol- 
 cott, who settled at Windsor, Ct., in 1630, 
 and was one of the first magistrates of that 
 colony at South Windsor, July 2, 1813, and 
 died in his new home in Longmeadow, Mass., 
 February 24, 1886. He fitted for college, 
 under the late Chief-Justice Strong, in the 
 academy at East Windsor Hill ; graduated 
 from Yale in the class of 1833, and at An- 
 dover in the class of 1837. He was ordained 
 in the the Bowdoin St. Church, Nov. 13, 1839, 
 Dr. Kirk preaching the sermon, and went as 
 missionary to Syria, reaching Beirut in April, 
 1 840. He began missionary work in Abieh, 
 a village in Mt. Lebanon, but the rising of 
 the mountaineers against the pasha compelled 
 him to retire to Beirut. His next move was 
 in the spring of 1841 to Damascus, where he 
 opened a school for the Druses of Mt. Leba- 
 non in Deir el Khamr, from which he was 
 soon again dislodged by civil war. The next 
 winter he went to Jerusalem, and there and 
 elsewhere made those exceedingly valuable 
 topographical explorations afterwards pub- 
 lished in the Biblical Repository and else- 
 where, and embodied in the American revis- 
 ion of Dr. Smith's Dictionary of the Bible. 
 His attempts to resume missionary labor at 
 Mt. Lebanon being still further prevented by 
 the hostilities of the times, and his family 
 broken up by sickness and death, he em- 
 barked at Beirut, January 2, 1843, for his 
 native land by way of England in the spring 
 of 1843, arriving at Boston April 21, 1843, and 
 was settled at Longmeadow, August 30 fol- 
 lowing. After a short but successful pastor- 
 ate there, he was settled, October 3, 1849, in 
 Belchertown, whence he went to the High 
 Street Church in Providence, R. I., April 3, 
 1853 ; to the New England Church in Chica- 
 go, 111., September 27, 1859, and the Plymouth 
 Church in Cleveland O., February 5, 1862. 
 From this pastorate he was dismissed, Feb- 
 ruary 17, 1874, to accept the district secre- 
 taryship of the Home Missionary Society of 
 Ohio and parts adjacent, which position he 
 held with distinguished usefulness during 
 seven years. Residing for a time, without 
 charge, in Cleveland, in literary and other 
 labor, he then came back to Longmeadow, 
 where, in a beautiful home erected for his 
 comfort by his children, the closing months 
 of his life were spent. 
 
 78 Wells of Salvation. P. M. 
 
 COME, pure hearts, in sweetest measures 
 Sing of those who spread the treasures 
 
 In the holy Gospels shrined ; 
 Blessed tidings ol salvation, 
 Peace on earth their proclamation, 
 
 Love from God to lost mankind. 
 
 2 See the rivers four that gladden 
 With their streams the better Eden" 
 
 Planted by our Lord most dear ; 
 Christ the fountain, these the wat rs ; 
 Drink, O Zion's sons and daughters, 
 
 Drink and find salvation here. 
 
 3 Oh, that we. thy truth confessing. 
 And thy^oly word possessing, 
 
 Jesus, may thy love adore ; 
 Unto thee our voices raising, 
 Thee with all thy ransomed praising, 
 
 Ever and for evermore. 
 
 Robert Campbell, a Scotch advocate, the 
 translator of this poem, was born at Troch- 
 raig in Ayrshire, Scotland, December 19, 1814. 
 While living in Edinburgh, in 1850, he pre- 
 pared some versions of Latin hymns to be 
 used in a service-book for the diocese of St. 
 Andrews, among which this one appears. 
 Late in life he left the Protestant Establish- 
 ment and joined the Church of Rome, in 
 the communion of which he died, December 
 29, 1868. This piece is somewhat freely ren- 
 dered from a hymn written for the festival of 
 the Holy Evangelists by Adam of St. Vic- 
 tor Jucundare plebs fidelis. 
 
 79 " Deliver Us From Evil." P.M. 
 
 FATHER, in high heaven dwelling, 
 May our evening song be telling 
 
 Of thy mercy large and free: 
 Through the day thy love hath fed us, 
 Through the day thy care hath led us, 
 
 With divinest charity. 
 
 2 This day's sins, oh, pardon. Saviour ! 
 Evil thoughts, perverse behavior, 
 
 Envy, pride, and vanity ; 
 From all evil us deliver ; 
 Save us now, and save us ever, 
 
 O thou Lamb of Calvary ! 
 
 3 Whilst the night-dews are distilling, 
 Holy Ghost, each heart be filling 
 
 With thine own serenity; 
 Softly let our eyes be closing, 
 Loving souls on thee reposing, 
 
 Ever-blessed Trinity. 
 
 George Rawson, the author of this hymn, 
 preferred for a long period to be known only 
 as " A Leeds Layman." He contributed fif- 
 teen acceptable pieces to the Leeds Hymn- 
 book, 1853, and twenty-sewn to the Psalms 
 and Hymns of the Baptist Denomination, 
 1858. In 1876 he gave a large volume of his 
 compositions to the public with his own name. 
 His home was for many years at Clifton, near 
 Bristol, in England. Born June 5, 1807, he 
 lived to reach an honored old age, and died 
 March 25, 1889, writing new hymns and re- 
 vising old, not always for the better, clear
 
 OPENING OF SERVICE. 
 
 GKORGE RAWSON. 
 
 down to the time of his decease. He \yas 
 a solicitor by profession, and a Congrega- 
 tionalist in church connection. His hymns 
 always awaked much curiosity, while he con- 
 cealed himself under his pseudonym, and 
 they have always been welcome for the spirit 
 they breathed and the good they have done. 
 They appear in the hymnals of many of the 
 churches in America. 
 
 those simple, strong sermons with which the 
 lamented Bishop Simpson used to counsel 
 and comfort God's people in his later years. 
 He says : " I was visiting a friend some years 
 ago who' had lately built a new house. It 
 was just finished. It was beautiful, useful. 
 He took me up stairs. It had wardrobes, 
 toilet-glasses, books and paintings. It was 
 furnished grandly. And the father turned to 
 me and said, ' This room is for our daughter. 
 She is in Europe. She does not know we are 
 arranging it. Her mother and I have fixed 
 up everything we could think of for her, and 
 as soon as the house is fully finished we are 
 going to Europe to bring her back, and we 
 are going to bring her up stairs and open the 
 door and say, Daughter, this is all yours." 
 And I thought of the joy it would give her, 
 and I thought, ' How kind these parents are !' 
 Just then I turned away and thought, 'That 
 is what Jesus is doing for me.' He says, ' I 
 am going away. I will come again. In my 
 Father's house are many mansions. If it 
 were not so I would have told you. I go to 
 prepare a place for you. And if I go and 
 prepare a place for you, I will come again and 
 receive you unto myself, that where I am there 
 ye may be also.' Then I said, ' This father 
 and mother are rich, but they Have not all 
 treasures ; there are a great many things they 
 do n't know how to get. But Jesus, who is 
 furnishing my mansion in glory, has every- 
 thing. He has undertaken to furnish a place 
 for me, and I shall be with him for ever.' " 
 
 8O Evening Song. P. M. 81 
 
 UPWARD where the stars are burning, 
 Silent, silent in their turning, 
 
 Round the never changing pole ; 
 Upward where the sky is brightest, 
 Upward where the blue is lightest 
 
 Lift I now my longing soul. 
 
 2 Far beyond the arch of gladness, 
 Far beyond these clouds of sadness, 
 
 Are the many mansions fair: 
 Far from pain and sin and folly, 
 In that palace of the holy 
 
 I would find my mansion there. 
 
 3 Where the Lamb on high is seated, 
 By ten thousand voices greeted: 
 
 Lord of lords, and King ot kings ! 
 Son of man, they crown, they crown him, 
 Son of God, they own, they own him, 
 
 With his name the palace rings. 
 
 4 Blessing, honor, without measure, 
 Heavenly riches, earthly treasure, 
 
 Lay we at his blessed feet: 
 Poor the praise that now we render, 
 Loud shall be our voices yonder, 
 
 When before his throne we meet. 
 
 This will be recognized as one of Dr. Ho- 
 ratius Bonar's best and most popular hymns. 
 It was published in 1867. It will find its ex- 
 quisite illustration in a fragment of one of 
 
 Sabbath Morning. 75, 61. 
 
 SAFELY through another week 
 God has brought us on our way ; 
 
 Let us now a blessing seek. 
 Waiting in his courts to-day: 
 
 Day of all the week the best, 
 
 Emblem of eternal rest. 
 
 a While we seek supplies of grace 
 Through the dear Redeemer's name, 
 
 Show thy reconciling face, 
 Take away our sin and shame ; 
 
 From our worldly cares set free, 
 
 May we rest this day in thee. 
 
 3 Here we come thy name to praise ; 
 Let us feel thy presence near ; 
 
 May thy glory meet our eyes 
 
 While we in thy house appear: 
 Here afford us, Lord, a taste 
 Of our everlasting feast. 
 
 4 May thy gospel's joyful sound 
 Conquer sinners, comfort saints ; 
 
 Make the fruits of grace abound, 
 
 Bring relief for all complaints: 
 Thus let all our Sabbaths prove, 
 Till we rest in thee above. 
 
 This familiar and favorite hymn comes 
 from Rev. John Newton's Olney Hymns, 
 Book II., No. 40. It consists there of five 
 stanzas, and bears the title, " Saturday Eve-
 
 OPENING OF SERVICE. 
 
 ning." It was designed as a meditation and 
 suggestion for the close of the week, rather 
 than a lyric for public service on the Lord's 
 day ; and certain changes have been notice- 
 ably made in order to adapt it to its new use. 
 It has always been welcome to Christian peo- 
 ple because of its bright and brave putting 
 aside of the weights and its putting on of the 
 wings of true devotion, and so its coming up 
 into God's presence with a joyous heart. 
 Long ago it was said of Sir William Cecil, 
 some time Lord Treasurer of England, that, 
 when he went to bed, he would throw off his 
 professional gown and say : " Lie there, Lord 
 Treasurer," as if bidding adieu to all State 
 affairs in order that he might the more quietly 
 repose himself. The quaint old Spencer 
 quotes this exclamation, and then homilizes 
 upon it concerning one's going to any reli- 
 gious duty, whether hearing or praying, com- 
 ing to the Lord's table, entering the sanctu- 
 ary, or even engaging in private devotions ; he 
 thinks one might say : " Lie by, world ; lie 
 by, all secular cares, all household affairs, all 
 pleasures, all traffic, all thought of gain ; lie 
 by, all ! adieu, ail !" 
 
 82 The Holy Day of Rest. 75, D. 
 
 WELCOME, sacred day of rest ! 
 
 Sweet repose from worldly care : 
 Day above all days the best, 
 
 When our souls for heaven prepare ; 
 Day when our Redeemer rose, 
 
 Victor o'er the hosts of hell 
 Thus lie vanquished all our foes; 
 
 Let our lips his glory tell. 
 
 2 Gracious Lord ! we love this day, 
 
 When we hear thy holy word, 
 When we sing thy praise and pray ; 
 
 Earth can no such joys afford: 
 But a better rest remains. 
 
 Heavenly Sabbaths, happier days, 
 Rest from sin and rest from pains, 
 
 Endless joys and endless praise. 
 
 This hymn appeared anonymously in Con- 
 ger's Collection, in 1836. It might be marked 
 with a star as well as in any other way, so far 
 as any trustworthy information can be ob- 
 tained as to its author. The simple name 
 " William Brown " is found annexed to it in 
 Thomas Russell's book, A Collection of 
 Hymns, designed as an appendix to Dr. 
 Watts' Psalms and Hymns, 1839; that is, it 
 was not in the tenth edition of that volume, 
 1826, but it was in the twentieth edition in 
 1843. No one seems to know who the au- 
 thor was. 
 
 83 Invocation. 
 
 LIGHT of life, seraphic Fire, 
 Love divine, thyself impart ; 
 
 Every fainting soul inspire ; 
 Enter every drooping heart ; 
 
 73, D. 
 
 Every mournful sinner cheer ; 
 
 Scatter all our guilty gloom ; 
 Father ! in thy grace appear, 
 
 To thy human temples come. 
 
 2 Come, in this accepted hour, 
 
 Bring thy heavenly kingdom in ; 
 Fill us with thy glorious power, 
 
 Set us free from all our sin: 
 Nothing more can we require, 
 
 We will covet nothing less ; 
 Be thou all our heart's desire, 
 
 All our joy, and all our peace. 
 
 This is selected from Rev. Charles Wes- 
 ley's " Hymns for those who wait for full 
 Redemption," included in his Hymns and Sa- 
 cred Poems. It is found complete in his pub- 
 lished volume, issued in 1749, where it has 
 an additional stanza, there omitted. From the 
 frequency with which this hymn appears in 
 our modern collections, we easily infer that 
 the compilers have recognized its unusual fit- 
 ness as an invocation to be used at the open- 
 ing of public service. It sings its praise with 
 the same breath with which it presses its 
 prayer. It is a genuine cry of the soul for the 
 aid of God's Spirit. 
 
 84 Psalm 84. 75, D. 
 
 PLEASANT are thy courts above, 
 In the land of light and love; 
 Pleasant are thy courts below, 
 In this land of sin and woe. 
 Oh, my spirit longs and faints 
 For the converse of thy saints, 
 For the brightness of thy face, 
 King of glory, God of grace ! 
 
 2 Happy birds that sing and fly 
 Round thy altars, O Most High ! 
 Happier souls that find a rest 
 
 In their Heavenly Father s breast ! 
 Like the wandering dove that found 
 No repose on earth around, 
 They can to their ark repair, 
 And enjoy it ever there. 
 
 3 Happy souls, their praises flow 
 Ever in this vale of woe; 
 Waters in the desert rise, 
 Manna feeds them from the skies ; 
 On they go from strength to strength, 
 Till they reach thy throne at length, 
 At thy feet adoring fall 
 
 Who 'hast led them safe through all. 
 
 4 Lord, be mine this prize to win ; 
 Guide me through this world of sin ; 
 Keep me by thy saving grace, 
 Give me at thy side a place : 
 
 Sun and shield alike thou art, 
 Guide and guard my erring heart; 
 Grace and glory flow from thee, 
 Shower, oh, shower them, Lord, on me. 
 
 Rev. Henry F. Lyte is one of the most 
 graceful of all our poets in the management 
 of words and phrases, and so is unusually 
 successful in his rendering and paraphrasing 
 of Scripture. This is his version of Psalm 84, 
 published 1834, in his Spirit of the Psalms. 
 He was born at Ednam, near Kelso, in Scot- 
 land, June 9, 1793, and was graduated at 
 Trinity College, Dublin, 1814. He was an 
 excellent scholar, and a poet of no mean order
 
 OPENING OK SERVICE. 
 
 43 
 
 from the beginning of his studies ; he took 
 the prize three times in the competition for ex- 
 cellence as the composer of an English poem. 
 He entered the ministry of the Church of 
 England in 1815, being made the curate of a 
 small charge near Wexford. Two years later 
 he removed to Marazion, in Cornwall. In 
 1823 he was appointed Perpetual Curate of 
 Lower Brixham, in Devon. There he died, 
 November 20, 1847. 
 
 85 " Rest and Love." 
 
 LORD, remove the vail away, 
 Let us see thyself to-day: 
 Thou who earnest from on high, 
 For our sins to bleed and die, 
 Help us now to cast aside 
 All that would our hearts divide ; 
 With the Father and the Son, 
 Let thy living Church be one. 
 
 2 Oh, from earthly cares set free, 
 Let us find our rest in thee ; 
 May our toils and conflicts cease 
 In the calm of Sabbath peace ; 
 That thy people heve below 
 Something of the bliss may know, 
 Something of the rest and love, 
 In the Sabbath-home above. 
 
 3 Give our souls the spotless dress 
 Of thy perfect righteousness ; 
 
 So at length each welcome guest 
 Then shall enter to the feast, 
 Take the harp and raise the song, 
 All thy ransomed ones among; 
 Earthly cares and sorrows o'er, 
 Joys to last for evermore. 
 
 73, D. 
 
 FRIEDRICH GOTTLIEB KLOPSTOCK. 
 
 The little book which has attracted so 
 much attention, Hymns from the Land of 
 
 Luther, is a series of translations of the best 
 of the German songs of devotion, many of 
 these being the old lyrics of reformation 
 times, the grand anthems of the ages. Two 
 sisters conducted this work jointly, and seem 
 to have had the persistent desire to keep each 
 other's secrets in relation to the share each 
 one of them took in the literary drudgery. 
 Miss Jane Borthwick is assumed to have had 
 .the prominence in composition, and Mrs. 
 Eric John Findlater to have in the larger 
 measure supervised translation. The pieces 
 were at first published in The Family Treas- 
 ury, and the signature, " H. L. L." grew fa- 
 mous as a hieroglyphic that no one could in- 
 terpret. The poetry is of the highest order, 
 and the choice of hymns rendered is excellent. 
 The present one is from the Zcige dich uns 
 ohne Hiille of Friedrich Gottlieb Klopstock. 
 He was born at Ouedlinberg, July 2, 1724, 
 and died at Hamburg, March 14, 1803. The 
 translations were published in 1854-1862. 
 Of these sixty-one are to be credited to Miss 
 Borthwick and fifty-three-to her sister. Mrs. 
 Findlater was born at Edinburgh, November 
 26, 1823; her husband was a Presbyterian 
 clergyman at Lochearnhead, in Perthshire, 
 and died May 2, 1886. 
 
 Morning Song. P. M. 
 
 COME, my soul, thou must be waking, 
 Now is breaking 
 
 O'er the earth another dav: 
 Come, to him who made this splendor. 
 See thou render 
 
 All thy feeble strength can pay. 
 
 2 Gladly hail the sun returning : 
 Ready burning 
 
 Be the incense of thy powers: 
 For the night is safely ended ; 
 God hath tended 
 
 With his care thy helpless hours. 
 
 3 Pray that he may prosper ever 
 Each endeavor, 
 
 When thine aim is good and true ; 
 But that he may ever thwart thee, 
 And convert thee, 
 
 When thou evil wouldst pursue. 
 
 4 Only God's free gifts abuse not, 
 Light refuse not, 
 
 But his Spirit's voice obey ; 
 Thou with him shall dwell, beholding 
 Light enfolding 
 
 All things in unclouded day. 
 
 5 Glory, honor, exaltation, 
 Adoration, 
 
 Be to the eternal One: 
 To the Father. Son, and Spirit 
 Laud and merit, 
 
 While unending ages run. 
 
 This rendering of a hymn by Baron von 
 Canitz has been ascribed to Dr. Thomas Ar- 
 nold most likely because, appearing anony- 
 mously in the British Magazine for July, 
 1838, of which he was the editor, it seemed
 
 44 
 
 OPENING OF SERVICE. 
 
 to belong to him. But since then it has been 
 given on the best authority to the Rev. Henry 
 James Buckoll, an assistant master of the 
 Rugby School, who translated it from the 
 German hymn. A claim is made still that 
 Dr. Arnold did the same at an earlier date, 
 and that expressions in his composition are 
 found in this piece. One is piqued at being 
 so mystified and balked in his conclusion ; 
 but as yet information is too scant for any 
 settled decision. Friedrich Rudolph Ludwig, 
 Baron von Canitz, was born at Berlin, No- 
 vember 27, 1654, and died August 11, 1699. 
 He wrote the original Seele du Musst munter 
 iverden. The author of this translation was 
 the son of Rev. James Buckoll, rector of Sid- 
 dington, near Gloucester, England. He was 
 born September 9, 1803. He was educated 
 at Oxford, took holy orders in the Established 
 Church in 1827, and died at Rugby, June 6, 
 1871. 
 
 87 Morning Hymn. 8s, 75, 7. 
 HALLELUJAH ! fairest morning ! 
 
 Fairer than our words can say ! 
 Down we lay the heavy burden 
 
 Of our toil and care to-day: 
 While this morn ofjoy and love 
 Brings fresh vigor from above. 
 
 2 Sun-day, full of holy glory ! 
 Sweetest rest-day of the soul ! 
 
 Light upon a world of darkness 
 
 From thy blessed moments roll ! 
 Holy, happy, heavenly day, 
 Thou canst charm our grief away. 
 
 3 In the gladness of God's worship 
 We will seek our joy to-day: 
 
 It is then we learn the fullness 
 
 Of the grace for which we pray: 
 When tlie word of life is given, 
 Like the Saviour's voice from heaven. 
 
 4 Let the day with thee be ended, 
 As with thee it has begun : 
 
 And thy blessing, Lord, be granted 
 
 Till earth's days and weeks are done; 
 That at last thy servants may 
 Keep eternal Sabbath day. 
 
 Another hymn taken from the collection 
 made by the two sisters, Mrs. Findlater and 
 Miss Borthwick, Hymns from the Land of 
 Luther. Miss Jane Borthwick rendered this 
 from that of Rev. Jonathan Krause, who pub- 
 lished it in 1739; ne was a native of Silesia, 
 born in 1701, and in later life pastor in Lieg- 
 nitz. The German piece begins : Alleluja ! 
 shoner Morgen. Miss Borthwick was born, 
 April 9, 1813, in Edinburgh, where she still 
 resides. She is also the author of many 
 original pieces of religious poetry of rare 
 merit, gathered in a volume called 'Thoughts 
 for Thoughtful Hours, published in 1859. 
 
 88 The Gates of Zion. 8s, 75, 7. 
 OPEN now thy gates of beauty, 
 
 Zion, let me enter there. 
 Where my soul in joyful duty 
 Waits for him who answers prayer: 
 
 Oh, how blessed is this place, 
 Filled with solace, light, and grace. 
 
 2 Yes, my God, I come before thee, 
 Come thou also down to me ; 
 
 Where we find thee and adore thee, 
 There a heaven on earth must be- 
 To my heart, oh, enter thou, 
 Let it be thy temple now. 
 
 3 Thou my faith increase and quicken, 
 Let me keep thy gift divine, 
 
 Howsoe'er temptations thicken ; 
 
 May thy word still o'er me shine, 
 As my pole-star through my life, 
 As my comfort in my strife. 
 
 4 Speak, O God, and I will hear thee, 
 Let thy will be done indeed ; 
 
 May I undisturbed draw near thee 
 Whilst thou dost thy people feed. 
 Here of life the fountain flows, 
 Here is balm for all our woes. 
 
 Miss Catharine Winkworth was born in 
 London, September 13, 1829, and died in 
 1878. She was the daughter of Henry Wink- 
 worth of Alderley Edge, near Manchester, 
 England. She published an excellent book 
 in 1 869, called Christian Singers of Germany, 
 and was also helpful in all the work which 
 has rendered Lyra Germanica so popular 
 among English readers and lovers of song. 
 The hymn now before us was composed by 
 Rev. Benjamin Schmolke. It was first print- 
 ed in 1732, has seven stanzas, and begins, 
 " Thut mir auf die schone Pforte;" it was 
 intended for a communion hymn. 
 
 89 Halleluiah ! 
 
 UNTO thee be glory given, 
 Word incarnate ! evermore ; 
 
 Thee the spirits blest in heaven, 
 Thee the angel choirs adore ; 
 
 Still their hallelujahs rise 
 
 Midst the anthems of the skies. 
 
 2 We too, bending low before thee, 
 
 Lord of all, blest Trinity ! 
 Of thy mercy now implore thee, 
 
 That throughout eternity 
 In thy kingdom we may raise 
 Hallelujahs to thy praise. 
 
 These two stanzas are evidently compiled 
 from a hymn beginning, " Heaven with alle- 
 luias ringing," which is found with six stanzas 
 in Barnby's Hymnary, where it is numbered 
 401, and is given without any clew to its au- 
 thorship except an allusion in the general 
 preface. The author is thanked, with speci- 
 fication of the initials " H. M. C." in the in- 
 dex, for having furnished " most valuable aid 
 in translation," and having permitted to the 
 compiler of that collection the " use of many 
 hymns." It was needed, just as it is, for an 
 invocation, or opening doxology, in a peculiar 
 meter, and is excellent for such a purpose. 
 But the previous stanzas were not appropriate 
 for singing in a promiscuous assembly like 
 that for which Laudes Domini was prepared, 
 and so only a part was chosen. The full
 
 OPENING OF SERVICE. 
 
 45 
 
 name of the writer is Mrs. Harriet M. Ches- 
 ter. She is the widow of Harry Chester, at 
 one time an assistant secretary of the Com- 
 mittee of Council of Education ; he died in 
 1868. She has translated many German and 
 Latin hymns for the public prints and Hym- 
 nals. 
 
 90 " Departing Day." 8s, 4 
 
 THE radiant morn hath passed away, 
 And spent too soon her golden store ; 
 
 The shadows of departing day 
 Creep on once more. 
 
 2 Our life is but a fading dawn ; 
 
 Its glorious noon how quickly past ! 
 Lead us, O Christ, when all is gone, 
 Safe h.)ine at last. 
 
 3 Oil, by thy soul-inspiring grace 
 Uplift our hearts to realms on high ; 
 
 Help us to look to that bright place 
 Beyond the sky ; 
 
 4 Where light and life and joy and peace 
 In undivided empire reign, 
 
 And thronging angels never cease 
 Their deathless strain ; 
 
 5 Where saints are clothed in spotless white, 
 And evening shadows never fall : 
 
 Where thou, eternal Light of light, 
 Art Lord of all! 
 
 Rev. Godfrey Thring, the author of this 
 hymn, was born at Alford in England, March 
 25, 1823. He was educated at Shrewsbury 
 School, and was graduated at Balliol College, 
 Oxford, in 1845. In 1858 he succeeded his 
 father as the rector of Alford, Somersetshire, 
 and became the prebendary of Wells. Forty 
 of his hymns were issued in a volume, 1866. 
 He also compiled the Church of England 
 Hymn-book in 1880. This hymn was found 
 in Hymns, Ancient and Modern, in the edi- 
 tion of 1868. It is certainly very beautiful in 
 sentiment and rhythm. 
 
 91 " We Follow Thee." 8s, 4. 
 
 THROUGH good report and evil, Lord, 
 Still guided by thy faithful word 
 Our staff, our buckler, and our sword 
 We follow thee. 
 
 2 With enemies on every side, 
 We lean on thee, the Crucified ; 
 Forsaking all on earth beside, 
 
 We follow thee. 
 
 3 O Master, point thou out the way, 
 Nor s'iffer thou our steps to stray ; 
 Then in that path thai leads to day 
 
 We follow thee. 
 
 4 Thou hast passed on before our face ; 
 Thy footsteps on the way we trace : 
 Oh, keep us. aid us by thy grace: 
 
 We follow thee. 
 
 .s Whom have we in the heaven above, 
 Whoni on this earth, save thee, to love? 
 Still in thy light we onwnrd move ; 
 We follow thee. 
 
 The compiler of Laudes Domini has been 
 heard to say that this hymn of Dr. Horatius 
 Bonar was introduced to his notice in the 
 ordinary service at the Regent's Square 
 
 Church, in London, in a period of his long- 
 continued illness and depression ; it was sung 
 to the tune as here set, " Sarum," and filled 
 the whole room of worship with glorious 
 sound of human voices and hearts : " And no 
 one knew of .the stranger there, nor ever 
 thought how such a song lifted him as never 
 song lifted him before." 
 
 92 Sabbath Rest. Ss, 4. 
 
 HAIL, sacred day of earthly rest, 
 From toil secure and trouble free ; 
 
 Hail, quiet spirit, bringing peace 
 And joy to me. 
 
 2 A holy stillness, breathing calm 
 And peace on all the world around, 
 
 Uplifts my soul, O God, to thee, 
 Where rest is found. 
 
 3 No sound of jarring strife is heard, 
 As now the weekly labors cease ; 
 
 No voice but those that sweetly sing 
 Sweet songs of peace. 
 
 4 Accept, O God, my hymn of praise 
 That thou this restful day hast given, 
 
 Sweet foretaste of that endless da.y 
 Of rest in heaven. 
 
 Another of Rev. Godfrey Thring 's pieces 
 of poetry, composed evidently under the full 
 inspiration of a Sabbath evening rest. The 
 compiler of Laudes Domini found this piece 
 in a small fugitive collection of religious 
 poems ; no names were affixed to any of 
 them, and no clew to the sources from which 
 they were obtained was given. He chose 
 this as one of the most attractive hymns he 
 had gained for a long time ; it appeared fairly 
 necessary to the place and adaptation he could 
 assign to it. But one line in each stanza was 
 too long by a word for the music ; it was 
 necessary to find now and then an expletive, 
 and then the gain was secured. Afterward 
 he found out, by what is sometimes called a 
 happy accident, that the poem was composed 
 by the author whose name it now bears. The 
 date of this writer's earliest hymns is 1862. 
 
 93 The Hour of Prayer. 8s, 4. 
 
 MY God, is any hour so sweet. 
 
 From blush of morn to evening star, 
 As that which calls me to thy feet 
 
 The hour of prayer ? 
 
 2 Then is my strength by thee renewed ; 
 Then are my sins by thee forgiven ; 
 
 Then dost thou cheer my solitude 
 With hopes of heaven. 
 
 3 No words can tell what sweet relief 
 Here for my every want I find : 
 
 What strength for warfare, balm for grief, 
 What peace of mind ! 
 
 4 Hushed is each doubt, gone every fear ; 
 My spirit seems in heaven to stay ; 
 
 And ey'n the penitential tear 
 Is wiped away. 
 
 5 Lord, till I reach yon blissful shore, 
 No privilege so dear shall be 
 
 As thus my inmost soul to pour 
 In prayer to thee.
 
 46 
 
 PRAYER AND INVOCATION. 
 
 MISS CHARLOTTE ELLIOTT. 
 
 Miss Charlotte Elliott was born near Bright- 
 on, in England, March 18, 1789; she was the 
 granddaughter of the Rev. Henry Venn, of 
 Huddersfield. Her early life was spent at 
 Clapham, but in 1823 she removed to Brighton 
 permanently. She was never robust, and 
 often was feeble, but her mind was clear and 
 her imagination vivid. She loved poetry, and 
 music was her delight. This seems to have 
 given to her poems that sense of exquisite 
 finish in rhythm. She offered only about one 
 hundred and fifty hymns to the public ; but 
 almost all of these are now in wide and com- 
 mon use. Some time in 1834 she published 
 the Invalid's Hymn-Book, to which she con- 
 tributed from her own pen 115 pieces, in- 
 cluding this and the other by which she is 
 most widely known, " Just as I am, without 
 one plea." After the death of her father in 
 1833, and of her mother and two sisters in 
 1843, their home was given up, and in 1845 
 she went with her sole surviving sister for 
 awhile to dwell upon the Continent. Return- 
 ing, they settled at Torquay, and lived there 
 in peace for fourteen years ; by-and-by they 
 went to Brighton again, where at last, at the 
 great age of eighty-two years, Miss Elliott 
 passed away, September 22, 1871, in the full 
 hope and triumph of the gospel she had sung 
 so long. 
 
 94 Evening Psalm 75, 5. 
 
 THREE in One, and One in Three, 
 Ruler of the earth and sea. 
 Hear us, while we lift to thee 
 Holy chant and psaltn. 
 
 2 Light of lights, with morning shine ; 
 Lift on us thy light divine ; 
 
 And let charity benign 
 
 Breathe on us her balm. 
 
 3 Light of lights, when falls the even, 
 Let it close on sin forgiven ; 
 
 Fold us in the peace of heaven, 
 Shed a vesper calm. 
 
 4 Three in One, and One in Three, 
 Darkling here we worship thee ; 
 With the saints hereafter we 
 
 Hope to bear the palm. 
 
 Rev. Gilbert Rorison, LL. D., made a col- 
 lection of hymns in 1851 for the use of his 
 own congregation, in which this one appears. 
 The author was born in Glasgow, Scotland, 
 February 7, 1821. His life was spent in Scot- 
 land ; educated at Glasgow University, he 
 commenced an excellent and useful ministry 
 in Aberdeenshire, as the incumbent of St. 
 Peter's Episcopal Church in Peterhead. He 
 died at Bridge of Allan, October 1 1 , 1 869. 
 This hymn is a sufficient monument for any 
 man ; it is full of reverent devotion, so sim- 
 ple, so orthodox, so gentle and unaffected, 
 that it commends itself directly to our sym- 
 pathies and needs. 
 
 95 Jesus, Have Mercy. 75, 5. 
 
 LORD of mercy and of might, 
 Of mankind the life and light, 
 Maker, Teacher, Infinite 
 Jesus, hear and save ! 
 
 2 Strong Creator, Saviour mild, 
 Humbled to a mortal child, 
 Captive, beaten, bound, reviled 
 
 Jesus, hear and save ! 
 
 3 Throned above celestial things, 
 Borne aloft on angels' wings. 
 Lord of lords, and King of kings, 
 
 Jesus, hear and save ! 
 
 4 Soon to come to earth again, 
 Judge of angels and of men, 
 Hear us now, and hear us then, 
 
 Jesus, hear and save ! 
 
 Rev. Reginald Heber, D. D., was born at 
 Malpas, in Cheshire, England, April 21, 1783. 
 His father was a clergyman of the Church of 
 England, in charge of the parish in which this 
 child, called by his name, first saw the light. 
 The boy had fine chances for education in 
 mind as well as improvement in taste, and 
 early displayed marked abilities for composi- 
 tion. He is said to have rendered Phcedrus 
 into verse before he was seven years of age. 
 In 1 800 he entered Brazenose College, Oxford; 
 there he took prize after prize during a most 
 brilliant career of literary success. Taking 
 orders in the ministry as his calling in life, he 
 began preaching at Hodnet in 1807. In 1822 
 he was invited to the important and honor-
 
 PRAYER AND INVOCATION. 
 
 47 
 
 REGINALD HEBER. 
 
 able pulpit of "Lincoln's Inn, London. But 
 the next year he was appointed Bishop of Cal- 
 cutta, and sailed at once for his work as a 
 missionary. But his labor was brief ; he died 
 April 3, 1826. His was an intense life; it 
 has moved the world ; but it was only a few 
 years in length. He died very suddenly ; he 
 had been busy in a confirmation service, be- 
 came heated in that inhospitable climate, 
 and was found dead in an apoplectic fit in 
 the bath to which he had gone. This hymn 
 first appeared in the Christian Observer in 
 1 8 1 1 . It was usually sung on Quinquagesima 
 Sunday, when the gospel for the day has the 
 account of Christ's healing of the blind man 
 Bartimeus. Certain allusions in the phrase- 
 ology are easily traced to that source. 
 
 96 The Mercy-Seat. L. M. 
 
 FROM everv stormy wind that blows, 
 From every swelling tide of woes, 
 There is a calm, a sure retreat ; 
 'T is found beneath the mercy-seat. 
 
 2 There is a place where Jesus sheds 
 The oil of gladness on our heads 
 
 A place than all besides more sweet ; 
 It is the blood-bought mercy-seat. 
 
 3 There is a scene where spirits blend, 
 Where friend holds fellowship with friend ; 
 Though sundered far, by faith they meet 
 Around one common mercy-seat. 
 
 4 There, there, on eagle wings we soar, 
 And-sense and sin molest no more, 
 
 And heaven comes down our souls to greet, 
 And glory crowns the mercy-seat ! 
 
 5 Oh ! let my hand forget her skill, 
 My tongue be silent, cold, and still, 
 This throbbing heart forget to beat, 
 If I forget the mercy-seat. 
 
 Rev. Hugh Stowell, the author of this 
 hymn, afterward known as Canon Stowell, of 
 Chester Cathedral, was for awhile the popu- 
 lar and beloved minister of Christ Church, 
 Salford. He was the son of a clergyman, 
 and was born at Douglas, on the Isle of Man, 
 December 3, 1799. A volume of religious 
 poetry was compiled by him and published at 
 Manchester, in England, 1831, and in this 
 appeared the familiar hymn which has made 
 his name dear all round the world, with a 
 few others of his. The title of this one was 
 " Peace at the Mercy-Seat." It had been 
 contributed earliest to a periodical, The Win- 
 ter s Wreath, in 1827. The author seems to 
 have enjoyed much favor and success in his 
 career. In 1818 he entered St. Edmund's 
 Hall, Oxford, graduated in 1822, and took 
 orders in 1823. First as a curate in York- 
 shire, then as incumbent of St. Stephen's 
 Church, Salford, he gathered such crowds to 
 hear the plain truths of the gospel that the 
 people cheerfully gave their money to erect 
 the large and elegant structure of Christ 
 Church, Salford, in which delighted thou- 
 sands attended his ministry. In 1845 he was 
 made an Honorary Canon of Chester, and 
 afterward Rural Dean of Salford. He was 
 an enemy to Tractarianism, and a sound 
 Evangelical Churchman. He also wrote the 
 Jubilee Hymn for the British and Foreign 
 Bible Society. He died at Salford, on the 
 Sabbath day, October 8, 1865. To the ques- 
 tion put to him in his very last moments, " Is 
 Jesus with you and precious to you?" he 
 answered calmly, and without any hesitation, 
 " Yes ; so that he is all in all to me." 
 
 97 " The Evil ffour." L. M. 
 
 WHERE high the heavenly temple stands, 
 The house of God not made with hands, 
 A great High Priest our nature wears 
 The Guardian of mankind appears. 
 
 2 Though now ascended up on high, 
 He bends on earth a brother's eye ; 
 Partaker of the human name, 
 
 He knows the frailty of our frame. 
 
 3 Our Fellow-sufferer yet retains 
 A fellow-feeling of our pains ; 
 And still remembers, in the skies, 
 His tears, his agonies, and cries. 
 
 4 In every pang that rends the heart 
 The Man of Sorrows had a part ; 
 
 He sympathizes with our grief, 
 And to the sufferer sends relief. 
 
 tWith boldness, therefore, at the throne, 
 et us make all our sorrows known ; 
 And ask the aid of heavenly power 
 To help us in the evil hour. 
 
 Michael Bruce, the author of this hymn,
 
 PRAYER AND INVOCATION. 
 
 was unfortunate in choosing his friends, or 
 else he was betrayed by Rev. John Logan, a 
 minister in the Scotch Presbyterian Church of 
 Leith, who had been his intimate in college. 
 This plagiarist seems to have deliberately set 
 his name to some of Bruce's best composi- 
 tions, and so claimed them as his own. A 
 justification of the matter has been effected 
 among literary people in these late years, and 
 it is now admitted everywhere that this, which 
 is found in the Paraphrases of Scripture per- 
 mitted to be used in connection with Rous' 
 version of the Psalms, was the production of 
 Bruce while he was studying for the ministry. 
 He was born at Kinnesswood, in the county 
 of Kinross, Scotland, March 27, 1746. In 
 early life he herded cattle, and learned his 
 lessons of poetry from nature directly. He 
 entered college, a very poor boy, at the age of 
 fifteen, and soon was on the regular course of 
 study at Edinburgh University. He had to 
 teach school in order to pay expenses ; but 
 salaries were small in the rural neighbor- 
 hoods, living was rough and meager. The 
 young man's constitution was slender, his 
 health suffered ; rooms were damp and com- 
 rades were few. He broke down in spirits 
 and in strength. His chest failed him ; con- 
 sumption did its work speedily and relent- 
 lessly. July 5, 1767, he died at Kinnesswood 
 little more than twenty-three years old. His 
 life was sad, his heart was heavy ; but his 
 faith was strong and his hope unfaltering. 
 Under the pillow he died upon his Bible was 
 found, and the words were marked in Jer. 
 23 : 10: " Weep ye not for the dead, neither 
 bemoan him; but weep sore for him that 
 goeth away : for he shall return no more, nor 
 see his native country." 
 
 98 The Mercy-Seat. L. M. 
 
 JKSUS, where'er thy people meet, 
 There they behold thy mercy-seat ; 
 Where'er they seek thee thou art found, 
 And every place is hallowed ground. 
 
 2 For thou, within no walls confined, 
 Inhabitest the humble mind ; 
 Such ever bring thee where they come, 
 Ami going, take thee to their home. 
 
 \ Great Shepherd of thy chosen few, 
 Thy former mercies here renew ; 
 Here to our waiting hearts proclaim 
 The sweetness of thy saving name. 
 
 4 Here may we prove the power of prayer 
 To strengthen faith and sweeten care, 
 To teach our faint desires to rise, 
 And bring all heaven before our eyes. 
 
 When the prayer-meeting at Olney was re- 
 moved to a larger room, William Cowper 
 wrote this hymn to be sung in the opening 
 service. The piece was afterward published 
 in the volume of Olney Hymns, 1779. It is 
 founded upon the familiar promise of the 
 
 Lord's presence with even a few worshipers. 
 As we sing it, our minds are arrested bv the su- 
 preme thought of the wonderful preciousness 
 and availableness of prayer as an instrument 
 of communication with God. What could 
 we poor mortals do without it here on the 
 earth? In one of the public gatherings not 
 many months ago an old sailor rose to make 
 some remarks. He said : " One of our boats 
 was dashed to pieces at sea ; six of the men 
 clung to the fragments ; three days they were 
 without help ; for we in the distant ship could 
 not find them. They told us afterward that 
 the most awful and lonely thought they had 
 in those dreadful hours was that they could 
 do nothing to make us hear them ; and that 
 made me think of our prayers to God : what 
 if a man was just so cut off that he could not 
 pray ; what if, when we were floating around 
 on this mighty ocean of peril, we had no voice 
 that could be sent over in any way to heaven !" 
 
 V, 
 
 WILLIAM COWPER. 
 
 There are three portraits of Cowper, by 
 three distinguished painters : Abbot, Rom- 
 ney, and Sir Thomas Lawrence. These were 
 all taken within a short time. That by Ab- 
 bot, an oil painting, was taken in July, 1792, 
 at Weston ; that by Romney, in crayons, in 
 August and September of the same year, 
 when the poet was on a visit to Hpyley, at 
 Eartham ; and that by Sir Thomas Lawrence, 
 at Weston, in October, 1793. The portrait 
 which is most familiarly known, having been 
 often engraved, and appearing in various edi- 
 tions of the poems, was painted after his 
 death, from the portraits of Abbot and Law- 
 rence, by Jackson, R. A., and is now in the 
 possession of Earl Cowper, at Penshanger,
 
 PRAYER AND INVOCATION. 
 
 49 
 
 Hertfordshire. The artist has very success- 
 fully combined the characteristic points of the 
 portraits taken from life, and gives an excel- 
 lent idea of the poet when a littlj over sixty 
 years of age. 
 
 Mr. Jackson, in his picture, retained the 
 well-known cap, which the poet was accus- 
 tomed to wear in the morning, when at work, 
 either in parlor or garden. When in consul- 
 tation with Dean Stanley as to the portrait to 
 be chosen for the stained glass memorial win- 
 dow in Westminster Abbey (the gift of Mr. 
 G. W. Childs, of Philadelphia), the Dean said, 
 " We must have the cap at all events, for 
 everyone knows him in that better than in the 
 wig." It is is a curious head-dress, but it 
 was comfortable, not unbecoming, and it was 
 not the poet's own choosing ; it was the gift 
 of his cousin, Lady Hesketh. The fact is im- 
 mortalized in the lines entitled " Gratitude ": 
 
 " The cap that so stately appears, with ribbon-bound 
 
 tassel on high. 
 Which seems, by the crest that it rears, ambitious of 
 
 brushing the sky ; 
 This cap to my cousin I owe she gave it, and gave 
 
 me beside. 
 Wreathed in an elegant bow, the ribbon with which 
 
 it is tied. 1 ' 
 
 So we see that Cowper, along with his 
 grateful feeling for the comfortable head-dress, 
 was quite aware of the odd appearance of 
 what he thus humorously describes. Rom- 
 ney and Lawrence both painted him in this 
 cap, and Jackson very wisely adopted it in 
 the posthumous portrait. 
 
 Over almost the whole life of William Cow- 
 per hangs, as it were, a deep cloud of melan- 
 choly. At the rare intervals when the black- 
 ness of darkness departed, he wrote with sin- 
 gular facility, quite voluminously also, and 
 with an originality and naturalness which 
 opened up a new era in English literature. 
 
 This distinguished poet was born, Novem- 
 ber 26, 1731, at Berkhampstead, Hertfordshire. 
 He was the son of a clergyman of good fam- 
 ily, his granduncle being Lord Chancellor 
 Cowper. Unfortunately for the happiness of 
 his future youth and manhood, the timid child 
 lost his mother at the age of six. At an early 
 age he was removed from a country school 
 and sent to Westminster School, where he was 
 goaded almost to madness by the usage he 
 received from the rougher and less sensitive 
 boys. This is well reflected in the tone of 
 the Tirocinium. Speaking of this period, he 
 says himself : " Day and night I was upon the 
 rack ; lying down in horror and rising up in 
 despair." After he left school he was articled 
 to an attorney and spent three years in his 
 office ; after which he entered himself of the 
 4 
 
 Middle Temple. An appointment received 
 by him through the influence of his uncle, as 
 clerk of the Journals of the House of Lords, 
 so wrought upon him from first to last as to 
 drive him actually insane. In the well-man- 
 aged asylum of Dr. Cotton he recovered his 
 health. Returning to Huntingdon, he became 
 acquainted with the family of the Unwins, 
 who devoted a great deal of care to make his 
 lot tolerable. Regular in all his habits, de- 
 vout, honest, pure, with a conscience void of 
 offence both toward God and man, he had 
 the impression that he was one of those who 
 could not be saved a morbid belief which 
 never quite forsook him. 
 
 When Unwin died Cowper removed with 
 Mrs. Unwin to Olney. Here he formed two 
 lasting friendships one with the Rev. John 
 Newton and the other with Lady Austen. He 
 died at East Dereham, Norfolk, April 25, 1800. 
 
 99 " What Thou Wilt." L. M. 
 
 AND dost thou say, " Ask what thou wilt "? 
 Lord, I would seize the golden hour: 
 
 1 pray to be released from guilt, 
 
 And freed from sin and Satan's power. 
 
 2 More of thy presence, Lord, impart; 
 More of thine image let me bear: 
 
 Erect thy throne within my heart, 
 And reign without a rival there. 
 
 3 Give me to read my pardon sealed, 
 And from thy jov to draw my strength: 
 
 Oh ! be thy boundless love revealed 
 
 In all its' height and breadth and length. 
 
 4 Grant these requests I ask no more, 
 But to thy care the rest resign: 
 
 Sick, or in health, or rich, or poor, 
 All shall be well if thou art mine. 
 
 It would seem very easy to find any one of 
 John Newton's poetical pieces, and especially 
 any one of the hymns he gave to the worship 
 of the churches. But this one went for many 
 years without credit to anybody ; and yet 
 there it was all the time in the Olney Hymns, 
 Book I., No. 32. It appears with eight stan- 
 zas, from which those in use at present are 
 selected. It has a text from i Kings 3 : 5 
 annexed to it. 
 
 I OO Retirement. C. M. 
 
 1 LOVE to steal awhile away 
 From every cumbering care, 
 
 And spend the hours of setting day 
 In humble, grateful prayer. 
 
 2 I love in solitude to shed 
 The penitential tear, 
 
 And all his promises to plead, 
 Where none but God can hear. 
 
 3 I love to think on mercies past, 
 And future good implore, 
 
 And all my cares and sorrows cast 
 On him whom I adore. 
 
 4 I love by faith to take a view 
 Of brighter scenes in heaven ; 
 
 The prospect doth my strength renew, 
 While here by tempests driven.
 
 PRAYER AND INVOCATION. 
 
 5 Thus, when life's toilsome day is o'er, 
 
 May its departing ray 
 Be calm as this impressive hour, 
 
 And lead to endless day. 
 
 MKS. PHCEBE H. BROWN. 
 
 Mrs. Phoebe Hinsdale Brown was the daugh- 
 ter of George Hinsdale, and was born at 
 Canaan, N. Y., May i, 1783. In reply to a 
 question addressed to her by Rev. Elias Na- 
 son, she answered : " As to my history, it 
 is soon told : a sinner saved by grace and 
 sanctified by trials." An orphan at two years 
 of age, she came upon the world in a some- 
 what poverty-stricken plight, and had to meet 
 its rough ways as best she could. She did 
 not learn to read until she was eighteen years 
 old, and it is recorded that she never had 
 more than three months' schooling in the 
 whole of her life. Timothy H. Brown, a 
 house-painter, married the affectionate and 
 faithful creature, and she went to live in El- 
 lington, Tolland County, Conn. She was po- 
 etic by temperament, dreamy, a lover of na- 
 ture, and deeply religious. Her life was hard, 
 her children were fretful, neighbors could not 
 understand her when she went away into an 
 adjacent grove to be by herself and pray. 
 Gossips gave other reasons. Then she some- 
 how composed a poem in nine simple stan- 
 zas, entitling it " An Apology for my Twilight 
 Rambles, Addressed to a Lady." This bears 
 date of Ellington, August, 1818." This hymn, 
 as it now generally appears, was published in 
 Village Hymns, compiled by Nettleton. 
 
 She afterward told a friend that the piece 
 was kept in a portfolio for a long time, and 
 probably Rev. Lavius Hyde got hold of it, 
 
 and so it came to Mr. Nettleton, who after- 
 ward applied to her for some few more of the 
 same sort. She furnished two or three, but 
 they were less valuable than the first one, and 
 needed modification. She once wrote that 
 when her spot among the trees was broken 
 up she often " thought Satan had tried his 
 best to prevent [her] from prayer by depriving 
 [her] of a place to pray." Whether this was 
 true or not, her later poetry did not fulfill the 
 promise of this hymn by which she is best 
 known. She lived at Monson, Mass., subse- 
 quently, where Nettleton says he formerly 
 found her " in a very humble cottage ;" then 
 removed to Henry, 111., and there she died, 
 October 10, 1861, and was buried at Monson 
 at last. 
 
 I O I Prayer Has Power. C. M. 
 
 THERK is an eye that never sleeps 
 
 Beneath the wing of night ; 
 There is an ear that never shuts 
 
 When sink the beams of light. 
 
 2 There is an arm that never tires 
 When human strength gives way ; 
 
 There is a love that never fails 
 When earthly loves decay. 
 
 3 That eye is fixed on seraph throngs; 
 That arm upholds the sky ; 
 
 That ear is filled with angel songs ; 
 That love is throned on high. 
 
 4 But there 's a power which man can wield 
 When mortal aid is vain, 
 
 That eye, that arm, that love to reach, 
 That listening ear to gain. 
 
 5 That power is prayer, which soars on high, 
 Through Jesus, to the throne ; 
 
 And moves the hand which moves the world, 
 To bring salvation down ! 
 
 Rev. James Cowden Wallace was a Uni- 
 tarian minister, born at Dudley, in England, 
 about the year 1793. He was settled in the 
 pastorate first in Totnes in 1824, and after- 
 wards at W r areham, where he died in 1841. 
 He wrote many poems and other pieces for 
 the Monthly Repository. The name of this 
 author has in several critical volumes been 
 given as John Aikman Wallace, and he has 
 been announced as a clergyman of the Pres- 
 byterian Free Church in Scotland ; both of 
 these statements are mistaken. 
 
 This hymn is suggested by the inspired 
 verse : " Behold, he that keepeth Israel shall 
 neither slumber nor sleep." It is worthwhile 
 to give a thought like that fixed lodgment in 
 our hearts ; it is very wonderful. Sleep is a 
 concession to human weakness and frailty. It 
 is of necessity that things which wear out 
 should have time to recuperate. But a fright- 
 ful part of our lives is lost in such a waste of 
 the hours of night after night for three-score 
 years and ten. Sleep is of the earth, earthy. 
 It is not needed in heaven ; it is not permit-
 
 PRAYER AND INVOCATION. 
 
 ted in hell ; we shall grow happier when we 
 are rid of it. God never has needed anything 
 of that kind ; the inspired singer has told us 
 that twice in one psalm of only eight verses, 
 giving two of them to the reiteration of the 
 sentiment. " The Lord is thy keeper : the 
 Lord is thy shade upon thy right hand. The 
 sun shall not smite thee by day, nor the moon 
 by night. The Lord shall preserve thee from 
 all evil : he shall preserve thy soul. He will 
 not suffer thy foot to be moved : he that keep- 
 eth thee will not slumber." 
 
 | O2 " Two or Three." C. M. 
 
 WHEREVER two or three may meet 
 
 To worship in thy name, 
 Bending beneath thy mercy-seat, 
 
 This promise they may claim : 
 
 2 Jesus in love will condescend 
 To bless the hallowed place ; 
 
 The Saviour will himself attend, 
 And show his smiling face. 
 
 3 How bright the assurance ! gracious Lord, 
 Fountain of peace and love, 
 
 Fulfill to us thy precious word, 
 Thy loving-kindness prove. 
 
 Thomas Hastings, Mus. Doc., gave this 
 hymn in manuscript to the compiler of Songs 
 for the Sanctuary, in which it was first pub- 
 lished in 1865. It chose its theme from Matt. 
 1 8 : 20. Half a score of the sacred poets have 
 taken the same text for their inspiration ; 
 Cowper and Wesley, Fawcett and Kelly, 
 Watts and Carlyle, Newton and Anne Steele, 
 have in turn clung to the verse and pressed 
 the argument contained in it. Matthew Hen- 
 ry once gave the counsel that always ought to 
 be kept in remembrance by devout and affec- 
 tionate souls. " Whatever God gives you in a 
 promise," said he, " be sure to send back to 
 him in a prayer." 
 
 I O3 The Mercy-Seat. C. M. 
 
 DEAR Father, to thy mercy-seat 
 
 My soul for shelter flies ; 
 'T is here I find a safe retreat 
 
 When storms and tempests rise. 
 
 2 My cheerful hope can never die, 
 If thou, my God, art near ; 
 
 Thy grace can raise my comforts high. 
 And banish every fear. 
 
 3 My great Protector and my Lord, 
 Thy constant aid impart ; 
 
 Oh, let thy kind, thy gracious word 
 Sustain my trembling heart ! 
 
 4 Oh, never let my soul remove 
 From this divine retreat ! 
 
 Still let me trust thy power and love, 
 And dwell beneath thy feet. 
 
 This hymn, written by Miss Anne Steele, 
 and included in the volume she published un- 
 der the name of " Theodosia," 1760, is re- 
 markable for the power it wields over our 
 deepest sympathies ; its very simplicity is its 
 charm. Cyprian, the ancient father in the 
 
 Church, whose name has been held reverently 
 in the memory of Christendom since the day 
 when first he made Africa illustrious nearly 
 sixteen centuries ago, has beautifully de- 
 scribed the benefit and delight which he found 
 in retired prayer and meditation : " That no 
 profane listener may hinder my musings, and 
 no domestic clamor drown them, I withdraw 
 to a recess in the neighboring solitude, where 
 the creeping tendrils of the young vines form 
 a shady arbor. Behold ! there I obtain a feel- 
 ing of truth which learning could not give, 
 and drink in, from the quick impartings of 
 divine grace, stores of heavenly thought which 
 long years of study could never supply." 
 
 |O4 " Weary, Heavy Laden." C. M. 
 
 APPROACH, my soul ! the mercy-seat 
 
 Where Jesus answers prayer; 
 There humbly fall before his feet, 
 
 For none can perish there. 
 
 2 Thy promise is my only plea, 
 With this I venture nigh: 
 
 Thou callest burdened souls to thee, 
 And such, O Lord ! am I. 
 
 3 Bowed down beneath a load of sin, 
 By Satan sorely pressed ; 
 
 By war without and fears within, 
 I come to thee for rest. 
 
 4 Be thou my shield and hiding-place, 
 That, sheltered near thy side, 
 
 I may my fierce accuser face, 
 And tell him thou hast died. 
 
 5 Oh, wondrous Love to bleed and die, 
 To bear the cross and shame, 
 
 That guilty sinners, such as I, 
 Might plead thy gracious name ! 
 
 This is by Rev. John Newton, and in the 
 Olney Hymns it is No. 12 of Book III. The 
 hymn just previous to this in that collection is 
 entitled, " The Effort," and begins with the 
 line, " Cheer up, my soul, there is a mercy- 
 seat." This is entitled " The Effort ; in anoth- 
 er measure." It consists of six stanzas. 
 
 Some commentators have seemed to find 
 here the evidence of George Herbert's influ- 
 ence upon Newton's composition. It is true 
 that Herbert was a great favorite with both 
 of the Olney poets; but I cannot connect 
 such a strain of deep penitence and humble 
 pleading for pardon with so quiet and medi- 
 tative a model. To me it appears like one of 
 those cries of this man's soul out of the depths 
 in which it lay during the early years of his 
 experience. There are other hymns, evident- 
 ly composed in much more assured and joy- 
 ful periods of his history. When the story of 
 his association with William Cowper opened, 
 and those dear intimacies began in the Olney 
 parsonage, his song rose to the heights of 
 serene confidence and joy. Most of us who 
 take these matchless lyrics on our lips find we 
 have use for them all in our penitence and in 
 our pardon.
 
 PRAYER AND INVOCATION. 
 
 | O5 Gen. 32 : 26. 
 
 LORD ! I cannot let thee go 
 Till a blessing thou bestow ; 
 Do not turn away thy face, 
 Mine 's an urgent, pressing case. 
 
 2 Once a sinner, near despair, 
 Sought thy mercy-seat by prayer ; 
 Mercy heard and set him free 
 Lord ! that mercy came to me. 
 
 3 Many days have passed since then, 
 Many changes I have seen ; 
 
 Yet have been upheld till now ; 
 Who could hold me up but thou ? 
 
 4 Thou hast helped in every need 
 This emboldens me to plead ; 
 After so much mercy past, 
 
 Canst thou let me sink at last ? 
 
 5 No I must maintain my hold ; 
 'T is thy goodness makes me bold ; 
 I can no denial take, 
 
 Since I plead for Jesus' sake. 
 
 This hymn by Rev. John Newton may prof- 
 itably be compared with the magnificent poem 
 of Charles Wesley known as " Wrestling 
 Jacob." Both are founded upon the experi- 
 ence of the patriarch at Penuel (Gen. 32 : 26). 
 This one in particular pictures to us the 
 matchless mercy of God. We can talk to 
 him in our own plain, artless, unconstrained 
 way, and he takes pleasure in listening to us. 
 Here, in the inspired history, a poor mortal of 
 no higher fame or name than a herdsman 
 had power to prevail in a contest for a bless- 
 ing with the omnipotent God, and received a 
 new name as a princely prevailer with the 
 Highest. 
 
 There is' no hope of advantage in any at- 
 tempt to follow up this mere historic incident 
 as a fact. When the wrestle ends that ends 
 its instruction. But this was no ordinary 
 part of Jacob's biography. It is evident that 
 it was so truly intended to be an emblem of 
 wistful and importunate supplication that the 
 prophet Hosea was inspired, full a thousand 
 years afterward, to suggest its interpretation. 
 The Christian Church "has taken it up at once ; 
 and now the expression, " wrestling with the 
 angel of the covenant," is as familiar as any 
 of our household words the world over. 
 " Yea, he had power over the angel, and pre- 
 vailed ; he wept, and made supplication unto 
 him ; he found him in Bethel, and there he 
 spake with us ; even the Lord God of hosts ; 
 the Lord is his memorial." 
 
 | Q6 God Everywhere. js. 
 
 THEY who seek the throne of grace 
 Find that throne in every place ; 
 If we live a life of prayer, 
 God is present everywhere. 
 
 2 In our sickness and our health. 
 In our want, or in our wealth, 
 If we look to God in prayer, 
 God is present everywhere. 
 
 3 When our earthly comforts fail, 
 When the foes 01 life prevail, 
 
 'T is the time for earnest prayer ; 
 God is present everywhere. 
 
 4 Then, my soul, in every strait, 
 To thy Father come, and wait ; 
 He will answer every prayer: 
 God is present everywhere. 
 
 Oliver Holden, to whom this hymn is now 
 credited, was known more widely by his mu- 
 sic than by his poetry. He was a carpenter 
 by trade, but, fond of music, he became a 
 composer and at last a teacher. With us he 
 has his immortality in the tune Coronation. 
 He issued at least six collections of tunes, 
 and it is claimed that he published a volume 
 of poetry containing some of his own hymns ; 
 but the book cannot now be found. Some 
 writers who are to be trusted declare that this 
 piece has been altered from a long meter hav- 
 ing six stanzas, commencing : " All those who 
 seek a throne of grace," and marked there, as 
 are a few others, with the initial " H." Oliver 
 Holden was born at Shirley, Mass., Septem- 
 ber 1 8, 1765, and died at Charlestown, Mass., 
 September 4, 1844. The hymn suggests a 
 season of quiet and grateful devotion after 
 trouble, when a believer longs to tell his love 
 and gratitude away from all public demon- 
 stration. It makes us think of the incident 
 related long ago of Grant Thorburn. His 
 building had been saved from absolute confla- 
 gration by miracles of daring and patience in 
 fighting with fire. One of the bystanders 
 told that modest man : " Why, my dear sir. 
 you now ought to kneel down here on the 
 pavement and thank God for your deliver- 
 ance !" But with his usual diffidence he re- 
 plied, almost in a whisper : " Tut, tut ! neigh- 
 bor ; such things would be better done after- 
 ward in one's private chamber, and with the 
 door shut !" 
 
 | O7 Quiet Communion. ys. 
 
 STEALING from the world away, 
 We are come to seek thy face ; 
 
 Kindly meet us, Lord, we pray, 
 Grant us thy reviving grace. 
 
 2 Yonder stars that gild the sky 
 Shine but with a borrowed light ; 
 
 W 7 e, unless thy light be nigh, 
 Wander, wrapt in gloomy night. 
 
 3 Sun of Righteousness ! dispel 
 
 All our darkness, doubts, and fears : 
 May thy light within us dwell, 
 Till eternal day appears. 
 
 4 Warm our hearts in prayer and praise, 
 Lift our every thought above ; 
 
 Hear the grateful songs we raise, 
 Fill us with thy perfect love. 
 
 From the date of its first publication this 
 hymn of Dr. Ray Palmer has been popular 
 and useful. It was written in New Haven, in 
 1834, and the text of Scripture annexed to it
 
 PRAYER AND INVOCATION. 
 
 53 
 
 is Psalm 36 : 9. It resembles in its sentiment, 
 though it scarcely equals it in its strength, 
 another hymn by the same author, " Away 
 from earth my spirit turns." When a New 
 England man, born in a village, and trained 
 by religious parents as a true son of the soil, 
 reads such a poem as this, the picture is sim- 
 ple and suggestive. Reminiscences of early 
 days render the stanzas in turn as pathetic as 
 they are picturesque. There is in the hymn 
 the indescribable quietness and humility of a 
 prayer-meeting, gathering, according to the 
 ordinary appointment, " in the vestry at early 
 candle-light," as it used to be announced. 
 Then the fathers and mothers and children, 
 one by one, would " steal " forth with their 
 candles and their Village Hymns. Those 
 were grand old days ! Such customs made 
 great men and noble women. That training 
 told in the after years. Some of that genera- 
 tion love to look back for encouragement and 
 strength now. 
 
 I O8 A Prayer in Need. JS. 
 
 COME, my soul, thy suit prepare, 
 Jesus loves to answer prayer ; 
 He himself has bid thee pray, 
 Therefore will not say thee nay. 
 
 2 With my burden I begin: 
 Lord ! remove this load of sin ; 
 Let thy blood, for sinners spilt, 
 Set my conscience free from guilt. 
 
 3 Lord ! I come to thee for rest ; 
 Take possession of my breast ; 
 
 There thy blood-bought right maintain, 
 And, without a rival, reign. 
 
 4 While I am a pilgrim here, 
 Let thy love my spirit cheer ; 
 
 As my Guide, my Guard, my Friend, 
 Lead me to my journey's end. 
 
 5 Show me what I have to do, 
 Every hour my strength renew ; 
 Let me live a life of faith, 
 
 Let me die thy people's death. 
 
 This is another of Rev. John Newton's con- 
 tributions to the Olney Hymns. It is No. 31 
 of Book I. There it has seven stanzas, and is 
 founded upon i Kings 3:5. It owes some- 
 thing of the modern revival of its popularity 
 from the use Rev. C. H. Spurgeon was wont 
 to make of it in divine service. It is said he 
 was long accustomed to have one or more 
 stanzas of it softly chanted just before the 
 principal prayer. In this way many addi- 
 tional thousands of people became familiar 
 with its words, and so learned to love it. It 
 is peculiar in that it fastens a devout man's 
 attention upon preparation for an approach to 
 the mercy-seat, as well as upon the petitions 
 he proposes to offer there. The exercises of 
 one's soul preliminary to prayer are important, 
 and in a great measure essential to the rever- 
 ence of the devotion. One of the finest inci- 
 
 dental revelations of character found in all 
 the Bible history is that which is discovered 
 in the narrative of Joseph while in Egypt. 
 Pharaoh suddenly sent for him ; and though 
 this young man must have known now that 
 his fortune was made, and though he longed 
 inexpressibly to get out of the filthy dungeon, 
 he was of too decent a turn of mind to rush 
 into the king's presence without care. He 
 made all the retinue wait for him outside, 
 though they came " hastily "; he would not be 
 hurried into indecorousness of behavior ; he 
 " shaved himself, and changed his raiment, 
 and came in unto Pharaoh." We need to 
 pray for better gift at prayer. 
 
 " It is harder," so remarked the pious Gur- 
 nall, " to get the great bell up than to ring it 
 when raised." Ejaculatory prayer is useful ; 
 but there is need of set seasons likewise. " A 
 large part of my time," wrote McCheyne, " is 
 spent just in getting my heart in tune to 
 pray." The stringing of the bow and the 
 notching of the arrow have much to do with 
 the success of the archer's shot ; and it is not 
 wise to be headlong. 
 
 IO9 Redeeming Love. 7s. 
 
 SWEET the time, exceeding sweet ! 
 When the saints together meet, 
 When the Saviour is the theme, 
 When they joy to sing of him. 
 
 2 Sing we then eternal love, 
 Such as did the Father move: 
 He beheld the world undone, 
 Loved the world, and gave his Son. 
 
 3 Sing the Son's amazing love 
 How he left the realms above, 
 Took our nature and our place, 
 Lived and died to save our race. 
 
 4 Sing we, too, the Spirit's love ; 
 With our stubborn hearts he strove, 
 Filled our minds with grief and fear, 
 Brought the precious Saviour near. 
 
 5 Sweet the place, exceeding sweet, 
 Where the saints in glory meet ; 
 Where the Saviour 's still the theme, 
 Where they see and sing of him. 
 
 Most ministers, even of modern times, have 
 in their libraries the Village Sermons of Rev. 
 George Burder. The volume was published 
 in 1 794, and has continued to have a prosper- 
 ous sale down to the present day. The au- 
 thor was born in London, June 5, 1752. The 
 early tastes of the child were imaginative and 
 poetic, and he showed skill in drawing ; in- 
 deed, he studied for a while at the Royal 
 Academy, and planned to be an artist. He 
 gave up this ambition, however, at the age of 
 twenty-three, having been converted under 
 the preaching of Whitefield, and became con- 
 nected with the Tabernacle Church. He soon 
 began to preach, and was ordained to the 
 ministry of the Congregational body in 1778.
 
 54 
 
 PRAYER AND INVOCATION. 
 
 REV. GEORGH BURDKR. 
 
 He was an Independent pastor at first at Lan- 
 caster, then at Coventry for twenty years, and 
 ultimately at Fetter Lane in London, where 
 he died, May 29, 1832. He was busy with 
 his pen all his life, contributing to the religious 
 periodicals and issuing volumes of his own. 
 In 1799 he was with others instrumental in 
 founding the Religious Tract Society. While 
 he was preaching at Fetter Lane he became 
 the secretary of the London Missionary So- 
 ciety, and shortly after this he aided in the 
 establishment of the British and Foreign Bi- 
 ble Society. In 1784 he published a Supple- 
 ment to Watts, which collection went through 
 fifty editions : this contained four hymns of 
 his composition. He was an excellent, indus- 
 trious, and devoted Christian, preaching, half 
 blind and infirm, until three months before 
 his death at eighty years of age. 
 
 I IO " The Sacred Fire:' C. M. 
 
 PRAYER is the breath of God in man, 
 
 Returning whence it came ; 
 Love is the sacred fire within, 
 
 And prayer the rising flame. 
 
 2 It gives the burdened spirit ease, 
 And soothes the troubled breast ; 
 
 Yields comfort to the mourning soul, 
 And to the weary rest. 
 
 3 When God inclines the heart to pray 
 He hath an ear to hear ; 
 
 To him there 's music in a sigh, 
 And beauty in a tear. 
 
 4 The humble suppliant cannot fail 
 To have his wants supplied, 
 
 Since he for sinners intercedes 
 Who once for sinners died. 
 
 We are told in the Treastwes of the Tal- 
 mud that the heart of devout believers is like 
 a harp of many strings, some shorter, some 
 
 longer, but all needing to be tuned occasion- 
 ally and struck in their appropriate turn. 
 Those old rabbinical writers also reported 
 that David when at the height of his success 
 as a sweet singer of Israel had an aeolian harp 
 placed in his palace in such a way that it 
 might be moved to music by the wind which 
 in the night came to its strings. Then, as he 
 heard its mysterious strains, he would arise 
 from his couch and compose a psalm of praise 
 to Jehovah. We need not try to be respon- 
 sible for the facts stated and assumed in these 
 ancient comments on the Word of God ; but 
 the figure is quaintly apt as a description of 
 inspiration. 
 
 Rev. Benjamin Beddome was an English 
 Baptist clergyman, born at Henley-in-Arden, 
 in Warwickshire, January 23, 1717. In early- 
 life he was apprenticed to a surgeon ; but he 
 removed with his parents to Bristol, where his 
 father was pastor of Pithay Church, and after- 
 ward he became a preacher, went to London 
 for a while, and then was chosen to be the 
 pastor of the church at Bourton-on-the-Wa- 
 ter in Gloucestershire, at which work he con- 
 tinued until his death, September 3, 1/95. 
 He wrote 830 hymns, but only a few of them 
 have survived. This one is a fair example of 
 his style ; it is plain, didactic, often as com- 
 monplace as a definition in the dictionary ; he 
 is said to have written it in 1 749, after an ill- 
 ness. James Montgomery, in his introduc- 
 tion to the Christian Psalmist, did all that 
 could be done as a commendation when he 
 said he found Beddome's verses " very agree- 
 able as well as impressive, being, for the most 
 part, brief and fitting," and when he declared 
 that some had " the terseness and simplicity 
 of the Greek epigram." 
 
 Ill Retirement. C. M. 
 
 FAR from the world, O Lord, I flee, 
 
 From strife and tumult far, 
 From scenes where Satan wages still 
 
 His most successful war. 
 
 2 The calm retreat, the silent shade, 
 With prayer and praise agree, 
 
 And seem by thy great bounty made 
 For those who follow thee. 
 
 3 There, if thy Spirit touch the soul 
 And grace her mean abode, 
 
 Oh! with what pe;ice, and joy, and love 
 She then communes with God. 
 
 4 Author and Guardian of my life! 
 Sweet Source of light divine, 
 
 And all harmonious names in one 
 My Saviour ! thou art mine ! 
 
 The biography of William Cowper has for 
 its frontispiece a picture consisting of seven 
 small views, describing his life to one's eye as 
 it must have appeared during the period in 
 which this hymn was written. His health was
 
 PRAYER AND INVOCATION. 
 
 55 
 
 measurably restored. He took a short jour- 
 ney out of his habit ; he was in an intelligent 
 and almost a happy frame of mind. In the 
 village of Huntingdon he found congenial 
 rest. His life was distinctly associated with 
 that of John Newton, his dear friend in whose 
 parish he had spent so much time that the 
 church and the parsonage at Olney seemed 
 almost like his own. He had his hares and 
 his devoted comrades and his writing friends. 
 His correspondence was singularly full ; and 
 his spirits were so cheerful that the letters 
 have entered into English literature. And 
 while resting he waited upon God. He at- 
 tended church for the first time in two years. 
 Before service he found a quiet nook among 
 the trees, and prayed with all the fervor of a 
 joyous heart. After he came home he went 
 out to it again. He artlessly relates the story 
 of his experience : " How shall I express what 
 the Lord did for me, except by saying that he 
 made all his goodness to pass before me !" 
 This was the hymn that William Wilberforce 
 used frequently to repeat to himself in his 
 most exciting histories as a public man, calm- 
 ing himself with the thought of the true 
 " peace of God." 
 
 112 " Behold He Prays." C. M. 
 
 PRAYER is the soul's sincere desire, 
 
 Uttered or unexpressed ; 
 The motion of a hidden fire 
 
 That trembles in the breast. 
 
 2 Prayer is the burden of a sigh, 
 The falling of a tear, 
 
 The upward glancing of an eye, 
 When none but God is near. 
 
 3 Prayer is the simplest form of speech 
 That infant lips can try ; 
 
 Prayer the sublnnest strains that reach 
 The Majesty on high. 
 
 4 Prayer is the Christian's vital breath, 
 The Christian's native air: 
 
 His watchword at the gates of death 
 He enters heaven with prayer. 
 
 5 Prayer is the contrite sinner's voice, 
 Returning from his ways ; 
 
 While angels in their songs rejoice, 
 And cry " Behold he prays !" 
 
 6 O thou, by whom we come to God 
 The Life, the Truth, the Way 
 
 The path of prayer thyself hast trod ; 
 Lord ! teach us how to pray. 
 
 James Montgomery told his friends, with 
 whom he was sometimes in rare moments of 
 intimacy wont to speak of his own literary 
 productions frankly, that he had received a 
 great many testimonials of approval in respect 
 to this piece of poetry. This fact is the more 
 interesting to us just now, because the cry is 
 raised that the verses are not to be reckoned 
 at all as constituting a lyric song to be sung, 
 but a poetic definition to be read in one's soli- 
 tude as an encouragement to prayer. Yet the 
 
 author included it among his hymns in the 
 volume bearing the name ; he added, how- 
 ever, the final stanza in order to give it a for- 
 mal address to God, and so fit it to the exi- 
 gencies of public service. It has been ac- 
 cepted without hesitation as not only a valu- 
 able aid to devotion, but as a classic among 
 the treasures of the Church at large. Atten- 
 tion has been often called to the peculiar cir- 
 cumstances of Montgomery's death, as illus- 
 trating the sentiment he expressed when to 
 the utterance of prayer he gave the name of 
 the Christian's " watchword at the gates of 
 death." When the poet was more than four- 
 score years of age, in 1854, he still kept up 
 his practice of family worship, and in person 
 officiated in the supplication. This he did 
 one evening as usual, and it was observed 
 that he was especially fervent in his form of 
 address and directness of expression. It was 
 his last audible prayer ; he went at once to 
 his chamber for sleep, and in the morning 
 was found unconscious upon the floor of the 
 room. He never spoke again ; so this good 
 man passed away ; thus he entered heaven 
 " with prayer." 
 
 113 The Evening Hour. 7 s i Io ^ 
 
 FATHER, by thy love and power 
 Comes again the evening hour: 
 Light has vanished, labors cease, 
 Weary creatures rest in peace ; 
 Thou, whose genial dews distill 
 
 On the lowliest weed that grows, 
 Father, guard pur couch from ill, 
 
 Grant thy children sweet repose: 
 We to thee ourselves resign, 
 Let our latest thoughts be thine. 
 
 2 Saviour, to thy Father bear 
 This our feeble evening prayer: 
 Thou hast seen how oft to-day 
 We like sheep have gone astray ; 
 Worldly thoughts and thoughts of pride, 
 
 Wishes to thy cross untrue, 
 Secret faults and undescried. 
 
 Meet thy spirit-piercing view ; 
 Blessed Saviour, yet through thee 
 Pray that we may pardoned be. 
 
 3 Holy Spirit, breath of b;ilm, 
 Fall on us in evening's calm; 
 Vet awhile, before we sleep, 
 We with thee will vigils keep. 
 Lead us on our sins to muse, 
 
 Give us truest penitence : 
 Then the love of God infuse, 
 
 Breathing humble confidence: 
 Melt our spirits, mould our will, 
 Soften, strengthen, comfort still. 
 
 4 Blessed Trinity, be near 
 Through the hours of darkness drear; 
 Then, when shrinks the lonely heart, 
 Thou, O God, most present art. 
 Father, Son, and Holy Ghost, 
 
 Watch o'er our defenceless head ; 
 Let thy angels' guardian host 
 
 Keep all evil from our bed ; 
 Till the flood of morning rays 
 Wake us to a song of praise. 
 
 Joseph Anstice was an English Episcopalian,
 
 PRAYER AND INVOCATION. 
 
 Professor of Classical Literature at King's 
 College in London, to which high literary po- 
 sition he was appointed when only twenty- 
 two years old. He was born at Madeley 
 Wood, in Shropshire, in 1 808 ; educated at 
 Westminster School and at Christ Church 
 College, Oxford, where he was graduated with 
 great distinction. He did good work in his 
 classroom, but his health became precarious 
 in 1835, and life began soon to fail. Fifty- 
 four hymns of his composition, published 
 posthumously, have been read by many with 
 a certain sense of commiseration when they 
 learned that most of them had their origin 
 within the walls of a sick chamber and at a 
 period when death was close at hand. He 
 was often too feeble to write, and could only 
 dictate the lines to his faithful wife : and it is 
 on her testimony also that we learn that he 
 continued to teach his students clear up to 
 the last morning of his life. This is what 
 gives such pathos to a melancholy which per- 
 vades some of the verses, and such attractive- 
 ness to the unalterable trust which gives cheer 
 and hope to them all. After much patient 
 suffering this good man died at Torquay, 
 February 29, 1836. 
 
 I 14 Hear, O Lord! P. M. 
 
 WHF.N the weary, seeking rest, 
 
 To thy goodness flee ; 
 When the heavy-laden cast 
 
 All their load on thee ; 
 When the troubled, seeking peace, 
 
 On thy name shall call ; 
 When the sinner, seeking life, 
 
 At thy feet shall fall ; 
 Hear then in love, O Lord, the cry, 
 In heaven, thy dwelling-place on high. 
 
 2 When the worldling, sick at heart, 
 Lifts his soul above : 
 
 When the prodigal looks back 
 
 To his Father's love ; 
 When the proud man from his pride 
 
 Stoops to seek thy face ; 
 When the burdened brings his guilt 
 
 To thy throne of grace ; 
 Hear then in love, O Lord, the cry, 
 In heaven, thy dwelling-place on high. 
 
 3 When the stranger asks a home, 
 All his toils to end ; 
 
 When the hungry craveth food, 
 
 And the poor a friend ; 
 When the sailor on the wave 
 
 Bows the fervent knee ; 
 When the soldier on the field 
 
 Lifts his heart to thee ; 
 Hear then in love, O Lord, the cry, 
 In heaven, thy dwelling-place on high. 
 
 4 When the man of toil and care, 
 In the city crowd, 
 
 When the shepherd on the moor, 
 
 Names the name of God ; 
 When the learned and the high, 
 
 Tired of earthly fame, 
 Upon higher joys intent, 
 
 Name the blessed Name; 
 Hear then in love. O Lord, the cry. 
 In heaven, thy dwelling-place on high. 
 
 This hymn is in the best spirit of Dr. Ho- 
 
 ratius Bonar, and well represents his thorough 
 appreciation of Scripture incident and princi- 
 ple. He has caught the entire meaning and 
 spirit of Solomon's prayer at the dedication of 
 the Temple, given in the sixth chapter of Sec- 
 ond Chronicles, and has made the sentiment 
 serviceable for one of the grandest hymns of 
 New Testament supplication. One peculiari- 
 ty in the music usually sung with this piece is 
 found in the strain attached to each verse as 
 a refrain. It has a wonderful effect when the 
 brisk and spirited movement of the first eight 
 lines is suddenly succeeded by the slower and 
 march-like advance of the quotation from 
 Mendelssohn, coming on with its suggestion 
 of impassioned imploration and entreaty. 
 
 15 
 
 The Throne of Grace. 
 
 IDS, 4. 
 
 THERE is a spot of consecrated ground 
 Where brightest hopes and holiest joys are found ; 
 'T is named, and Christians love the well-known sound, 
 The " throne of grace." 
 
 2 'T is here a calm retreat is always found ; 
 Perpetual sunshine gilds the sacred ground : 
 Pure airs and heavenly odors breathe around 
 
 The " throne of grace." 
 
 3 While on this vantage-ground the Christian stands, 
 His quickened eye a boundless view commands ; 
 Discovers fair abodes not made with hands- 
 Abodes of peace. 
 
 4 This is the mount where Christ's disciples see 
 The glory of the incarnate Deity ; 
 
 'T is here they find it good indeed to be, 
 And view his face. 
 
 5 Here may the comfortless and weary find 
 One who can cure the sickness of the mind, 
 One who delights the broken heart to bind 
 
 The Prince of Peace. 
 
 6 Saviour ! the sinner's Friend, our hope, our all ! 
 Here teach us humbly at thy feet to tail ; 
 
 Here on thy name, with love and faith, to call 
 For pardoning grace. 
 
 7 Ne'er let the glory from this spot remove, 
 Till, numbered with thy ransomed flock above, 
 We cease to want, but never cease to love, 
 
 The " throne of grace !" 
 
 This hymn seems to have given perplexity 
 to some of the hymnologists. In Songs of 
 Grace and Glory, compiled by Miss Frances 
 Ridley Havergal, and published in London, 
 1876, the poem is found in full, from the parts 
 of which this hymn is made. It is ascribed 
 to Miss Charlotte Elliott, and consists of ten 
 stanzas. This is a correct crediting of the 
 authorship, for the whole three parts of the 
 long composition are found in her Hymns for 
 a Week, 1839. It is designed to suggest the 
 localization of our thoughts and wishes and 
 experiences around some favorite spot. The 
 expression " throne of grace "is in Hebrews 
 4:16: "Seeing then that we have a great 
 high priest, that is passed into the heavens, 
 Jesus the Son of God, let us hold fast our 
 profession. For we have not a high priest 
 which cannot be touched with the feeling of
 
 PRAYER AND INVOCATION. 
 
 57 
 
 our infirmities ; but was in all points tempted 
 like as we are, yet without sin. Let us there- 
 fore come boldly unto the throne of grace, 
 that we may obtain mercy, and find grace to 
 help in time of need." It is indeed a great 
 thing to have had admission to the presence 
 of a king like Jehovah, and to have received a 
 token that showed our words had been heard 
 and heeded by the majesty of heaven. The 
 success of just one real prayer of ours ought 
 to be the memory of a lifetime. We might 
 keep saying : I am the man, dust and ashes 
 myself, who once, on such a day and such an 
 hour, asked and Jehovah answered me ! Nay 
 more, he told me to come again ! Think now 
 of a human being who can honestly say, " I 
 have daily audience for my petitions in heaven!" 
 
 " I wonder not the eye of man cows lions in their den, 
 Or that a son of genius can sway the minds of men ; 
 I wonder not tl>e conqueror moves nations with his rod; 
 But rather that a little child can move the hand of 
 God!' 1 
 
 I 16 
 
 " Forsake Me Not.'' 
 
 ics, 4. 
 
 FORSAKK me not ! O thou, my Lord, my Light ! 
 
 1 lift mine eyes unto thy holy height, 
 
 And trust thee with a child's sweet trust untaught: 
 Forsake me not ! 
 
 2 Forsake me not ! By sorrow oft depressed, 
 On thee alone, Almighty Power, I rest ! 
 Strength faileth me ; be thou my strength Christ- 
 bought : 
 
 Forsake me not ! 
 
 3 Forsake me not ! Help me to know thy way- 
 Let me at last, at closing of my day, 
 
 Into the light of thy clear face be brought ! 
 Forsake me not ! 
 
 This exquisite piece of poetry appeared in 
 the Christian Union in 1883. The name ap- 
 pended to it was that of Mrs. John P. Mor- 
 gan ; she was then residing in New York, but 
 every effort to procure other information has 
 failed. The translation is probably from some 
 German hymn. The spirit of the petition it 
 presses is almost passionate in its expression 
 of both need and trust. 
 
 These covenant-engagements of God how 
 slight they seem, but what a resident omnipo- 
 tence they possess ! They may not impress 
 the imagination much, but they will wrestle 
 beyond measure ! There they lie in the clear 
 stream of Scripture like the five little stones 
 in the brook of David ; but each one is good 
 for a giant. There they wait in the store- 
 house of God like the five loaves and the two 
 fishes of the unnamed lad of Bethsaida ; they 
 hardly filled his wallet, but they proved quite 
 enough to feed the five thousand. The sim- 
 ple fact is that in all the engagements God 
 makes he puts his own truth at stake. " All 
 the promises of God in Christ are yea, and in 
 him amen, unto the glory of God by us." 
 Hence when human wrestling lays hold of a 
 
 text of Scripture, it is all that a maxim of 
 Plato or Confucius would be, and in addition 
 it is God himself. There was no irreverence 
 nothing, indeed, but clearest intelligence 
 and firmest faith in the reply made by a 
 harassed believer to the ribald skeptic who 
 told her that God's covenant might fail at the 
 last, for she had no hold upon him. " Ah, no 
 fear of that," she answered ; " he has more to 
 lose in it than I have !" 
 
 I 17 
 
 " God Pities? 
 
 S. M. 
 
 OUR heavenly Father calls, 
 
 And Christ invites us near ; 
 With both our friendship shall be sweet, 
 
 And our communion dear. 
 
 2 God pities all our griefs: 
 He pardons every day ! 
 
 Almighty to protect our souls, 
 And wise to guide our way. 
 
 3 How large his bounties are ! 
 What various stores of good, 
 
 Diffused from our Redeemer's hand 
 And purchased with his blood ! 
 
 4 Jesus, our living Head, 
 We bless thy laithful care ; 
 
 Our Advocate before the throne, 
 And our Forerunner there. 
 
 5 Here fix, my roving heart ! 
 Here wait, my warmest love! 
 
 Till the communion be complete 
 In nobler scenes above. 
 
 Here we have another of Dr. Philip Dod- 
 dridge's hymns, numbered 346 in his collec- 
 tion. It is founded upon i John 1:3: " Truly 
 our fellowship is with the Father, and with 
 his Son Jesus Christ." It has the same five 
 stanzas, and is entitled, " Communion with 
 God and Christ." One of our modern pastors 
 has related an incident in his own experience ; 
 it serves as an illustration, and we give it in 
 his exact words : 
 
 " An inquiring friend once asked me, after 
 a public service, When you close your eyes 
 for prayer, and commence as you did this 
 morning' Infinitely high and holy God ' 
 what do you see, or what do you seem to 
 see ? What he meant was, what sort of 
 mental conception does any Christian have 
 in his ordinary devotions ? What is the 
 image which rises before him when he ad- 
 dresses what he terms in common conference 
 the throne of grace ? 
 
 " Since then I have passed the question on 
 and around, especially among those of largest 
 experience and rarest gift in public prayer. 
 Various answers are given. One said he 
 seemed to see a vast audience-room, vague 
 angels ranged through it, a throne in the 
 midst and he never found himself going 
 further ; but toward the ineffable center of 
 Royalty he sent his petition. Another said 
 that on the instant of closing the world out
 
 PRAYER AND INVOCATION. 
 
 from his vision he appeared to himself to be 
 looking straight up into a splendor of light, 
 an undefined radiance of glory that no man 
 could approach unto. Another told me he 
 saw positively nothing ; he felt himself in a 
 Presence ; he spoke as he would speak to a 
 friend in the next room, out of sight but 
 within hearing. Another pictured himself 
 as kneeling at the very foot of the cross on 
 Calvary, like the Virgin Mary and her friends. 
 And another still chose for a like similitude 
 Mary at Bethany, sitting at the Saviour's feet. 
 " On the whole, the impression I have now 
 is that most believers seem to have a vision 
 of a personal God in the form of Jesus 
 Christ the Redeemer in his human shape 
 more or less recognizable and that the 
 image different Christians contemplate will 
 vary according to the floridness or dullness of 
 their imaginations, according to the clearness 
 or vagueness of their intellectual processes, 
 and specially according to their individual 
 temperament." 
 
 118 " The Throne of Grace." S. M. 
 
 BEHOLD the throne of grace ! 
 
 The promise calls me near ; 
 There Jesus shows a smiling face, 
 
 And waits to answer prayer. 
 
 2 That rich atoning blood, 
 Which sprinkled round I see, 
 
 Provides for those who come to God 
 An all-prevailing plea. 
 
 3 My soul ! ask what thou wilt ; 
 Thou canst not be too bold: 
 
 Since his own blood for thee he spilt, 
 What else can he withhold? 
 
 4 Thine image, Lord bestow, 
 Thy presence and thy love ; 
 
 I ask to serve thee here below, 
 And reign with thee above. 
 
 5 Teach me to live by faith ; 
 Conform my will to thine: 
 
 Let me victorious be in death, 
 And then in glory shine. 
 
 Another of those familiar pieces in our 
 conference meetings, given as No. 33 in Rev. 
 John Newton's Olney Hymns, Book I. There 
 it has eight stanzas. It is founded upon 
 I Kings 3:5: " Ask what I shall give thee." 
 How strange is the spectacle of a habitually 
 prayerless man ! We have heard of one who 
 lived without a country. We know men 
 without a home. Bnt how an intelligent 
 moral being can live, and yet not be on speak- 
 ing terms with his Maker, passes comprehen- 
 sion. The privilege is open to all. Said good 
 Bishop Leighton, with generous expostula- 
 tion : " Remember, none of God's children 
 are born dumb !" 
 
 2 He bows his gracious ear 
 We never plead in vain ; 
 
 Then let us wait till he appear, 
 And pray, and pray again. 
 
 3 Jesus, the Lord, will hear 
 His chosen when they cry: 
 
 Yes, though he may awhile forbear, 
 He '11 help them from on high. 
 
 4 Then let us earnest cry, 
 And never faint in prayer ; 
 
 He sees, he hears, and, from on high, 
 Will make our cause his care. 
 
 This is No. 106, Book II., in Rev. John 
 Newton's Olney Hymns; it appears there 
 with six stanzas. He commences it with 
 " Our Lord, who knows full well." He re- 
 fers directly to the parable of the judge, in 
 Luke 1 8 : 1-7. " Men ought always to pray, 
 and not to faint." God invites and counsels 
 importunity, and his best people witness to its 
 value in their practical experience. Testi- 
 monies are not rare. Sir Matthew Hale says : 
 " If I omit praying and reading God's Word in 
 the morning, nothing goes well all day." Gen- 
 eral Havelock used to rise at four o'clock, if 
 the hour of marching was at six, rather than 
 lose the privilege of communion with God 
 before setting out. And Dr. Cuyler said of 
 the late William E. Dodge : " The secret of 
 his success lay in the first hour of every 
 morning. That hour he gave to God, with 
 his Bible and on his knees, and if he came 
 down town to business with his face shining 
 with cheerfulness and loving-kindness, it was 
 because he had been up in the mount in com- 
 munion with God." 
 
 I (9 Importunity. 
 
 JESUS, who knows full well 
 The heart of every saint, 
 Invites us all our grief to tell, 
 To pray and never faint. 
 
 | 2O Psalm 81. S. M. 
 
 SING to the Lord, our Might, 
 
 With holy fervor sing ; 
 Let hearts and instruments unite 
 
 To praise our heavenly King. 
 
 2 This is his sacred house ; 
 And this his festal day, 
 
 When he accepts the humblest vows 
 That we sincerely pay. 
 
 3 The Sabbath to our sires 
 In mercy first was given ; 
 
 The Church her Sabbath still requires 
 To speed her on to heaven. 
 
 4 And we, like them of old, 
 Are in the wilderness ; 
 
 And God is now as near his fold 
 To pity and to bless. 
 
 5 Then let us open wide 
 Our hearts for him to fill ; 
 
 And he that Israel then supplied 
 Will keep his Israel still. 
 
 We are indebted to a memorial by one who 
 does not care to be openly known by any 
 other address than what is signified by the 
 s - M - letters " A. M. M. H." for many of the most 
 interesting particulars concerning Rev. Henry 
 Francis Lyte, the author of this version of 
 Psalm 81. The monograph containing the
 
 GENERAL PRAISE. 
 
 59 
 
 information was published in 1850. The date 
 affixed to this hymn by Sir Roundell Palmer 
 is 1834-1841. Whoever is familiar with St. 
 Bernard, Paul Gerhardt, Caswall, or Faber, 
 will be pleased to find the same devout and 
 courageous spirit in Lyte which in those poets 
 was their distinguishing charm. There is a 
 kind of military ardor in these verses, a sense 
 of swift marching with front full in air, as if 
 the singer snuffed the battle afar off and was 
 not afraid in the least to meet the shock of it, 
 knowing that he had supreme help. " The 
 battle is not yours, but God's." This was the 
 favorite text of Sir Fowell Buxton. He once 
 wrote to his daughter that she would find his 
 Bible opening of itself to the place where this 
 passage occurs. This text it was which gave 
 him courage to move in the British Parlia- 
 ment for the emancipation of slaves through- 
 out the British Empire. When he entered on 
 that conflict he stood almost alone ; when this 
 bill was first read in Parliament it was re- 
 ceived with shouts of derisive laughter. But 
 he bethought him of this text, and he began 
 his speech, saying : " Mr. Speaker, the read- 
 ing of this bill is the beginning of a move- 
 ment which will surely end in the abolition of 
 slavery throughout the British dominions." 
 The old Hebrew prophet never said a truer 
 word. Sir Fowell knew it, for the battle was 
 not his, but God's. 
 
 121 " Bless the Lord .'" 
 
 STAND up, and bless the Lord, 
 
 Ye people of his choice ; 
 Stand up, and bless the Lord your God 
 
 With heart and soul and voice. 
 
 2 Though high jibove all praise, 
 Above all blessing high, 
 
 Who would not fear his holy name, 
 And laud, and magnify? 
 
 3 Oh, for the living flame 
 From his own altar brought, 
 
 To touch our lips, our souls inspire, 
 And wing to heaven our thought ! 
 
 4 God is our strength and song, 
 And his salvation ours: 
 
 Then be his love in Christ proclaimed, 
 With all our ransomed powers. 
 
 5 Stand up, and bless the Lord ; 
 The Lord your God adore ; 
 
 Stand up, and bless his glorious name, 
 Henceforth, for evermore. 
 
 After Louis XIII. of France had besieged 
 a city of the Huguenots, the citizens assem- 
 bled in the evening on the wall and there sang 
 with sweetness and solemnity one of their 
 favorite psalms. The king was so impressed 
 by the scene that he turned to Mazarin, who 
 was at his side, and exclaimed : " We can do 
 nothing with this people !" The siege was 
 expeditiously raised, and the persecuted fol- 
 lowers of God triumphed over their foe. The 
 present hymn, of which this little story forms 
 
 so fitting an illustration, is taken from James 
 Montgomery's Original Hymns, in which it 
 is reckoned as No. 86, with the title affixed : 
 " Exhortation to Praise and Thanksgiving." 
 
 I 22 Psalm 95. S. M. 
 
 COME, sound his praise abroad, 
 
 And hymns of glory sing: 
 Jehovah is the sovereign God, 
 The universal King. 
 
 2 He formed the deeps unknown ; 
 He gave the seas their bound ; 
 
 The watery worlds are all his own, 
 And all the solid ground. 
 
 3 Come, worship at his throne, 
 Come, bow before the Lord: 
 
 We are his work, and not our own, 
 He formed us by his word. 
 
 4 To-day attend his yoice, 
 Nor dare provoke his rod : 
 
 Come, like the people of his choice, 
 And own our gracious God. 
 
 The title given to this piece is, " A Psalm 
 before Sermon ;" it is Dr. Isaac Watts' ver- 
 sion of Psalm 95, S. M., and it has in all six 
 stanzas. Perhaps no one of this writer's fre- 
 quent calls to praise has become more famil- 
 iar than this through the various churches 
 across the whole world. There is something 
 in every true Christian's heart that answers to 
 such a challenge. It is the singing of praises 
 which prepares the soul for its daily expo- 
 sures. " Is any among you afflicted ? let him 
 pray. Is any merry ? let him sing psalms." 
 Just before Jesus our Lord went forth " over 
 the brook Kidron," into Gethsemane trials, 
 he " sang a hymn." Men called Cromwell's 
 Ironsides " psalm-singers," but they dreaded 
 the men who came with nasal music on the 
 field of Naseby. The battle-hymn helped 
 Gustavus Adolphus, and the Covenanters of 
 Scotland forgot the roughness of their ver- 
 sions in the inspiration of the psalms of David. 
 Our hearts ought to grow valiant whenever 
 this lyric is given from the pulpit and old 
 Silver Street follows from the choir. 
 I 23 Psalm 100. L. M. 
 
 BEFORE Jehovah's awful throne. 
 Ye nations ! bow with sacred joy: 
 
 Know that the Lord is God alone: 
 He can create, and he destroy. 
 
 2 His sovereign power without OUT aid, 
 Made us of clay, and formed us men ; 
 
 And when, like wandering sheep, we strayed, 
 He brought us to his fold again. 
 
 3 We are his people, we his care, 
 Our souls, and all our mortal frame: 
 
 What lasting honors shall we rear, 
 Almighty Maker ! to thy name ? 
 
 4 We '11 crowd thy gates with thankful songs. 
 High as the heavens our voices raise ; 
 
 And earth, with her ten thousand tongues, 
 ShalT fill thy courts with sounding praise. 
 
 5 Wide as the world is thy command, 
 Vast as eternity thy love ; 
 
 Firm as a rock thy truth must stand. 
 When rolling years shall cease to move.
 
 6o 
 
 GENERAL PRAISE. 
 
 This hymn appeared in 1719, and was 
 reckoned by Dr. Isaac Watts, at tirst, as No. 
 43 in book I. But in the edition of his works 
 printed in 1810 it is transferred to the place it 
 has since occupied, as the Second Part, L. M., 
 of Psalm loo. Originally it began with this 
 stanza : 
 
 " Sing to the Lord with joyful voice ; 
 
 Let every land his name adore ; 
 
 The British isles shall send the noise 
 
 Across the ocean to the shore." 
 
 Assuredly, all right-minded Christians are 
 glad enough to know that the opening never 
 has been the beginning of this grand old-song 
 of the ages. This weak and local verse has 
 wisely been dropped, and one pauses a mo- 
 ment to ask whether people are in earnest 
 when they have such a world of talk to make 
 about the iniquity and impertinence of muti- 
 lating the hymns of the ancient poets. Does 
 anybody want that stanza to come back again, 
 and head the psalm precisely as Watts wrote 
 it? 
 
 Moreover the first two lines of the second 
 stanza were given up for the same sufficient 
 reason ; these lines are simply unendurable : 
 
 " Nations, attend before his throne, 
 With solemn fear, with sacred joy." 
 
 For these John Wesley in 1741 substituted 
 the noble couplet we now use : 
 
 " Before Jehovah's awful throne, 
 
 Ye nations, bow with sacred joy." 
 
 No instance that can be adduced shows 
 better the mistaken zeal of some critics who 
 are apparently disturbed by alterations made 
 in these modern versions of old poems, and 
 
 who clamor for " restorations " to the origi- 
 nal words of the authors. Does any one 
 really want these lines to reappear in the place 
 of the changes ? Christophers says : " The 
 Christian Church will never cease to enjoy 
 the grand swell of Psalm 100, as given by 
 Watts : but thanks will ever be due Wesley 
 for making these first verses worthy of the 
 last." And Stevenson adds to this : " Never 
 was a transformation more complete than the 
 one made by this alteration. Frcm being a 
 hymn comparatively unnoticed and unnotice- 
 able, it has been rendered one of solemnity, 
 power, and sublimity." 
 
 | 24 Psalm too. L. M. 
 
 ALL people that on earth do dwell, 
 
 Sing to the Lord with cheerful voice: 
 Him serve with mirth, his praise forth tell, 
 
 Come ye before him and rejoice. 
 
 2 Know that the Lord is God indeed ; 
 Without our aid he did us make : 
 
 We are his flock, he doth us feed, 
 And for his .sheep he doth us take. 
 
 3 Oh, enter then his gates with piaise, 
 Approach with joy his courts unto: 
 
 Praise, laud, and bless his name always, 
 For it is seemly so to do. 
 
 4 For why ? The Lord our God is good, 
 His mercy is for ever sure : 
 
 His truth at all times firmly stood, 
 And shall from age to age endure. 
 
 From the ancient copy of Sternhold and 
 Hopkins' version of the Psalms, set to music, 
 the date of which is 1605, I have caused to 
 be photographed and engraved the original 
 tune, with words inserted in the staff, as it 
 first appeared to the English-speaking public 
 Here, then, is the beginning of our " Old 
 Hundred." The quaint black type, the al- 
 
 iJubilatcDeo omnis trrra.pfal. C. 
 
 H people fyat on cnrtt)froOtocll,ang to tlj^U imtfrcfrcatcftffl 
 
 fcopce &tm fetiie tottfj fearers pzapfe ft ^Ifttei.come ve befow ijtmanDcetcprc. 
 ; Cfye 7Lo^?efenoto(jj (?oDtnt!CUc 5 tottJ)otitotiri3lic^ebiDlJsmabc 
 
 toe are W fo&e ty &b ti0 feeDe.anD fot ing fteepe IIP Ooti* u ^ tafte. 
 4 ) enter tljen Ijts gr.'e^tcitljpinpf^appioriitMttljtopti^coDttsljruo: 
 
 ir,apff ilauD anO irictTe feis name atoapc s jo? it us feemelpfo to Doc.
 
 GENERAL PRAISE. 
 
 6l 
 
 most unintelligible contractions in the words, 
 the funny and inconsistent spelling, the rough 
 phrasing of the poetry, the rugged strength of 
 expression combined with some small touches 
 of wonderful majesty and grace, and, above 
 everything else, the matchless devotion and 
 awful reverence for the majesty and holiness 
 of God these are the elements of that force 
 which kept the old psalm, with its strain of 
 melody clinging to it, in the hearts of the peo- 
 ple through the centuries past. 
 
 Rev. William Kethe has been reputed as 
 the author of this composition. He was an 
 exile with Knox at Geneva in 1555 ; chaplain 
 of the English soldiers at Havre in 1 563 ; and 
 subsequently we find him acting as pastor of 
 a congregation that of Okeford, in Dorset- 
 shire. Much discussion has been wasted 
 upon this question, and still it remains unset- 
 tled ; meanwhile the traditional credit is given 
 to him as the author. 
 
 A group of tourists left our shores lately for 
 a trip through Europe and Asia. They trav- 
 eled by way of Egypt. Reaching that coun- 
 try, they determined to see the pyramids. The 
 massive piles of masonry seem familiar enough 
 to thoss who have never been within thou- 
 sands of miles of them. But to the observer 
 they appear magnificent beyond description. 
 The party was largely composed of ministers 
 of ths gospel. These gathered around the 
 base of the great pyramid. They looked 
 toward the summit. The stone terraces tow- 
 ered row above row up to a dizzy height. 
 They began the ascent. Their agility, com- 
 bined with much help, brought them to the 
 top-stone. There they sat in amazement 
 and gazed upon the flat country of deserts. 
 Then they drew out their pocket Bibles. The 
 one hundredth Psalm, in long meter, was an- 
 nounced. To the Old Hundred tune it was 
 sung. Upon the winds of the wilderness the 
 sacred melody floated. From this eminent 
 station these singers sang the song of the He- 
 brews, and their strains melted away above the 
 graves of their fathers, where they had lived 
 and died in bondage. A song of praise from 
 the great pyramid ! May it be a prophecy of 
 the good time coming, when Africa shall be 
 filled with the music of worship, and the 
 sweet psalms of Israel shall be heard in all 
 her plains and mountains. Those who help 
 the missions are hastening the day when the in- 
 habitants of that great continent shall be a gos- 
 pel choir singing the high praises of their God. 
 1 25 Doxology. L. M. 
 
 PRAISE God, from whom all blessings flow, 
 
 Praise him, all creatures here below ; 
 
 Praise him above, ye heavenly host : 
 
 Praise Father, Son, and Holy Ghost. 
 
 This verse, which is found at the close of 
 both the morning and the evening hymn of 
 Bishop Ken, has become the accepted " Te 
 Deum " of the American people. Whenever 
 spontaneous praise rises in a vast body of 
 citizens, it is sure to choose this as a vehicle 
 of swift and satisfactory expression. At 
 camp-meetings, at stately Sabbath services, in 
 times of political exultation, in cathedrals, 
 churches, and schoolhouses, out on the steps 
 of the Custom House in Wall Street, in deep- 
 est shadows of war lit by sudden news of 
 victory always the popular resort is to these 
 four lines of ascription of praise to the Triune 
 Maker of the universe. With uncovered 
 heads the throngs of living men and women 
 send it aloft to the strains of the Old Hun- 
 dredth Psalm. 
 
 1 26 Doxology. 
 
 To God the Father, God the Son, 
 And God the Spirit, Three in One, 
 Be honor, praise, and glory given, 
 By all on earth, and all in heaven. 
 
 In many portions of New England it has 
 from time immemorial been the custom to 
 use this stanza, which is Dr. Isaac Watts' 
 Third Doxology, L. M., instead of Bishop 
 Ken's verse now sung in the Middle States. 
 It is found in his Hymns, Book III., where it 
 is No. 32. Like the other familiar stanza, it 
 has always been married to the same old tune. 
 And there is not in musical literature a wider 
 grouping of anecdotes of deepest interest than 
 those which are on everybody's lips, and in 
 everybody's heart, about this admirable piece 
 of composition, originally set to the Hun- 
 dredth Psalm and taking its name from it. 
 It has gone all around the world, and will live 
 while any human voice is left to sing it on 
 this side of heaven. 
 
 Here is an excellent chance to quote some 
 wise, calm sentences once written by old An- 
 drew Fuller. He says : " The criterion of a 
 good tune is not its pleasing a scientific ear, 
 but its being quickly caught by a congrega- 
 tion. It is, I think, by singing as it is by 
 preaching : a fine judge of composition will 
 admire a sermon which yet makes no manner 
 of impression upon the public mind, and there- 
 fore cannot be a good one. That is the best 
 sermon which is adapted to produce the best 
 effects ; and the same may be said of a tune. 
 If it corresponds with the feelings of a pious 
 heart, and aids him in realizing the senti- 
 ments, it will be quickly learnt, and be sung 
 with avidity. Where this effect is not pro- 
 duced, were I a composer I would throw 
 away my performance and try again."
 
 62 
 
 GENERAL PRAISE. 
 
 |27 Psalm 117. 
 
 FROM all that dwell below the skies 
 Let the Creator's praise arise: 
 Let the Redeemer's name be sung 
 Through every land, by every tongue. 
 
 2 Eternal are thy mercies, Lord ! 
 Eternal truth attends thy word: 
 Thy praise shall sound from shore to shore, 
 Till suns shall rise and set no more. 
 
 This is the version of the shortest chapter 
 in the Bible which, by the by, is an anony- 
 mous poem given in the collection of Dr. 
 Isaac Watts as his rendering of Psalm 117, 
 L. M. The power of association is very in- 
 teresting to every one who studies the work- 
 ings of his own mind and heart. Here now, 
 as this small song of two stanzas is offered 
 for singing, how instinctive is the gathering 
 together of one's forces for a speedy depart- 
 ure at the close of worship ! For years the 
 custom held place in most of our grand re- 
 ligious assemblies of rising without much for- 
 mality of announcement, the leader merely 
 saying over solemnly that one line at the be- 
 ginning, which meant so much, " From all 
 that dwell below the skies," and the organist 
 striking only one note of what everybody in 
 the audience knew was " Old Hundred," and 
 then the praises of a mighty chorus went up 
 to God ! How some of us seem to hear this 
 chorus now ! How the faces of dear old 
 friends long gone come up into view as we 
 start the familiar strains ! May the time 
 never come when the sound of this short 
 sweet hymn as the dismissal will weary upon 
 our tongues ! 
 
 I 28 Psalm 65. L. M. 
 
 PRAISE, Lord, for thee in Zion waits; 
 Prayer shall besiege thy temple gates ; 
 All flesh shall to thy throne repair, 
 And find, through Christ, salvation there. 
 
 2 How blest thy saints ! how safely led ! 
 How surely kept ! how richly fed ! 
 Saviour of all in earth and sea. 
 
 How happy they who rest in thee ! 
 
 3 Thy hand sets fast the mighty hills, 
 Thy voice the troubled ocean stills ; 
 Evening and morning hymn thy praise, 
 And earth thy bounty wide displays. 
 
 4 The year is with thy goodness crowned ; 
 Thy clouds drop wealth the world around ; 
 Through thee the deserts laugh and sing, 
 And nature smiles and owns her King. 
 
 5 Lord, on our souls thy Spirit pour ; 
 The moral waste within restore ; 
 
 Oh, let thy love our spring-tide be, 
 And make us all bear fruit to thee. 
 
 We have here Rev. Henry Francis Lyte's 
 version of Psalm 65. It reminds one at once 
 of Dr. Watts' somewhat similar commence- 
 ment ; but it differs from the whole structure 
 of his in that it groups together other verses 
 of the sacred poem, and so leads us into a 
 fine and high contemplation of nature as 
 
 showing forth God's praise in return for his 
 bounty. 
 
 The same hand which trimmed the husks 
 of green buds away from the opening blossom 
 presides over all the fruitful development, and 
 at the last tinges the borders of the leaves 
 with most wonderful pencilings of light. His 
 hand shakes the boughs in the autumn, and 
 by the same law that brings forth Mazzaroth 
 in his season, that guides Arcturus with his 
 sons, conducts the trembling things to their 
 forest grave at the foot of the trunk they had 
 aided to foster. God buries all these leaves 
 unhelped and alone. He is doing this all the 
 time, far up in sylvan solitudes where never 
 the eyes of man have glanced, where the 
 brook from the mountains " sings on and 
 skips on, nor knows its loneliness." It is 
 when a Christian contemplates such minute 
 and delicate providences as the covenant of 
 nature discloses that he understands the ex- 
 traordinary personifications of the ancient 
 imagery. The whole earth seems to be intel- 
 ligently cheerful in the companionship of its 
 benefactor : " For ye shall go out with joy, 
 and be led forth with peace : the mountains 
 and the hills shall break forth before you into 
 singing, and all the trees of the field shall clap 
 their hands." 
 
 129 
 
 Psalm 146. 
 
 L. P. M. 
 
 1 'LL praise my Maker with my breath, 
 And, when my voice is lost in death. 
 
 Praise shall'eniploy my nobler powers: 
 My days of praise shall ne'er be past 
 While life, and thought, and being last, 
 
 Or immortality endures. 
 
 2 Happy the man whose hopes rely 
 On Israel's God he made the sky, 
 
 And earth, and seas, with all their train: 
 His truth for ever stands secure ; 
 He saves the oppressed, he feeds the poor ; 
 
 And none shall find his promise vain. 
 
 3 He loves his saints-^he knows them well, 
 But turns the wicked down to hell: 
 
 Thy God, O Zion ! ever reigns; 
 Let every tongue, let every age, 
 In this exalted work engage: 
 
 Praise him in everlasting strains. 
 
 4 I '11 praise him while he lends me breath, 
 And, when my voice is lost in death, 
 
 Praise shall employ my nobler powers: 
 My days of praise shall ne'er be past 
 While life, and thought, and being last, 
 
 Or immortality endures. 
 
 This is Dr. Isaac Watts' version of Psalm 
 146, P. M. His title of it is " Praise to God 
 for his Goodness and Truth." John Wesley, 
 in the course of his editing of it for his Psalms 
 and Hymns, 1741, made a number of changes 
 which were not for the better, and have only 
 served to confuse the forms in which it ap- 
 pears in various modern hymnals. It was the 
 strain, however, which lingered longest and 
 latest in that good man's mind during the last
 
 GENERAL PRAISE. 
 
 two days of his life on earth. For in his dy- 
 ing moments, so his biographer says, his voice 
 was exhausted : he tried again and again to 
 repeat the stanzas, but he could only man- 
 age to speak the words : " I '11 praise I '11 
 praise " and so he died. 
 I 30 God's Glory. L. M. 
 
 COME, O my soul ! in sacred lays 
 Attempt thy great Creator's praise: 
 But, oh, what tongue can speak his fame? 
 What mortal verse can reach, the' theme ? 
 
 2 Enthroned amid the radiant spheres, 
 He glory like a garment wears ; 
 
 To form a robe of light divine, 
 
 Ten thousand suns around him shine. 
 
 3 In all our Maker's grand designs 
 Almighty power with wisdom shines ; 
 
 His works through all this wondrous frame 
 Declare the glory of his name. 
 
 4 Raised on devotion's lofty wing, 
 Do thou, my soul, his glories sing ; 
 And let his praise employ thy tongue, 
 Till listening worlds shall join the song! 
 
 The author of this hymn, Rev. Thomas 
 Blacklock, D. D., was born in Annan, Scot- 
 land, November 10, 1721. When we bear in 
 mind that this poet of the Church lost his eye- 
 sight by smallpox before he was half a year 
 old, and so was absolutely blind for the three- 
 score and ten years he lived, we can better 
 appreciate the wonderful sentiment of an as- 
 cription like this, which dwells upon the glory 
 of God in the stars and " radiant spheres " of 
 the heavens, hidden to all except the spiritual 
 vision of his imaginative faith. He managed 
 to obtain an education which gave him full 
 rank with some of the best scholars of the 
 age in which he lived and preached and wrote 
 voluminously. In 1760 he became pastor of 
 the congregation at Dumfries in connection 
 with the Established Church of Scotland, and 
 was regularly ordained to the ministry. 
 
 But he had trouble in his parish, and after 
 a stormy period of ecclesiastical litigation he 
 yielded the place and gave up the work. Then 
 he moved into Edinburgh and with his wife's 
 help set up a boarding and day school. He 
 also wrote books, poetry, and prose. To the 
 original edition of the Encyclopedia Britan- 
 mca he contributed his celebrated paper on 
 the education of the blind. He died in Edin- 
 burgh, of a nervous fever, July 7, 1791. Fol- 
 lowing his rhyming taste, he once wrote a 
 description of himself which self he had 
 never seen : 
 
 " Straight is my person, but of little size ; 
 Lean are my cheeks, and hollow are my eyes ; 
 My youthful down is, like my talent, rare; 
 Politely distant stands each single hair. 
 My voice, too rough to charm a lady's ear, 
 So smooth a child may listen without fear : 
 Not formed in cadence, soft and warbling lays, 
 To soothe the fair through pleasure's wanton ways. 
 
 My form so fine, so regular, so new, 
 My port so manly, and so Iresii my hue, 
 Oft, as I meet the crowd, they laughing say: 
 ' See see Memento Mori cross the way !' " 
 
 { 3 | Psalm 29. L. M. 
 
 GIVE to the Lord, ye sons of fame, 
 Give to the Lord renown and power ; 
 
 Ascribe due honors to his name, 
 And his eternal might adore. 
 
 2 The Lord proclaims his power aloud, 
 O'er all the ocean and the land : 
 
 His voice divides the watery cloud, 
 And lightnings blaze at his command. 
 
 3 The Lord sits Sovereign on the flood ; 
 The Thunderer reigns ibr ever King ; 
 
 But makes his church his blest abode, 
 Where we his awiul glories sing. 
 
 4 In gentler language, there the Lord 
 The counsels of his grace imparts ; 
 
 Amid the raging storm his word 
 Speaks peace and courage to our hearts. 
 
 In his rendering of old temple songs Pr. 
 Isaac Watts offered only this version in long 
 meter of Psalm 29. The title he affixed to it 
 well describes the poetry : " Storm and Thun- 
 der." It consists of six stanzas, notable for 
 their fine versification and for the majesty of 
 the sentiment they express. The psalm is 
 remarkable as a description of the oncoming, 
 the progress, and the subsidence of a tempest 
 of wind and rain, with lightning rending the 
 forests and blinding one's eyes as he watches 
 its advance and retreat. McCheyne and An- 
 drew Bonar vied with each other unconsciously 
 in sketching the method of the poem as it ap- 
 pears from the pen of David. The words of 
 the latter in his published comment are worth 
 quoting : " We might, no doubt, apply every 
 clause of it to the Lord's display of his maj- 
 esty in any thunder-storm. An awestruck 
 spectator cries, as the lightning plays and the 
 thunder rolls : ' The God of glory thunder- 
 eth !' (Verse 5). ' The voice of Jehovah is 
 breaking the cedars !' And as the crash is 
 heard, ' The Lord has broken the cedars of 
 Lebanon ! Travelers tell us of the solemnity 
 and terrific force of storms in the East. But 
 the thunders of the Great Day shall, most 
 of all, call forth these strains to the Lord 
 the king." 
 
 1 32 " God is Here." L. M. 
 
 Lo, God is here ! let us adore ! 
 
 And own how dreadful is this place ! 
 Let all within us feel his power, 
 
 And, silent, bow before his face. 
 
 2 Lo, God is here ! him day and night 
 United choirs of angels sing: 
 
 To him, enthroned above all height, 
 Let saints their humble worship bring. 
 
 3 Lord God of hosts ! oh, may our praise 
 Thy courts with grateful incense fill ! 
 
 Still may we stand before thy face, 
 Still hear and do thy sovereign will.
 
 6 4 
 
 GENERAL PRAISE. 
 
 JOHN WKSLEY. 
 
 Rev. John Wesley is known to us in the 
 realm of hymnologists better by his transla- 
 tions than by his original compositions. In 
 appearance he was below the medium height, 
 being about five feet four inches tall, though 
 admirably proportioned in his physical make- 
 up. In his well-moulded countenance a 
 prominent nose, piercing eye, firm and neatly- 
 cut lips formed striking features, while his 
 energy yet dignity of action, his scholarly 
 ability and remarkable culture, overspread as 
 they were by a light of benignant piety, ren- 
 dered him a conspicuous figure wherever he 
 went. 
 
 He has recorded concerning this piece that 
 he chose it from the hymns of Gerhard Ters- 
 teegen, the Westphalian poet, author of many 
 of the finest of the German songs for worship. 
 It is the one known as "Cott ist gegenivar- 
 tig" found in The Spiritual Flower-Garden, 
 published in 1731, and finds its suggestion, of 
 course, in Jacobs words. Genesis 28:16, 17. 
 The translation was made during the voyage 
 of the two Wesley brothers to Georgia. The 
 history of John \Vesley is too familiar to all 
 readers of religious literature to require any 
 rehearsal in such annotations as these. He 
 was born at Epworth parsonage, Lincoln- 
 shire, England, as the fourth son of nineteen 
 children, June 17, 1703. He is always reck- 
 oned as the founder of the Methodist denom- 
 ination ; he preached 40,000 sermons and 
 traveled a quarter of a million of miles. After 
 holding a service in a private house in London 
 one day, he returned to his home feeling very 
 ill. He was then eighty-eight years old ; it 
 
 was his last sermon, fitly founded upon the 
 text, " Seek ye the Lord while he may be 
 found " he died shortly after, March 2, 1791. 
 
 I 33 A Joyful Song. L. M. 
 
 SING to the Lord a joyful song ; 
 
 Lift up your hearts, your voices raise ; 
 To us his gracious gifts belong, 
 To him our songs of love and praise. 
 
 2 For life and love, for rest and food, 
 For daily help and nightly care, 
 
 Sing to the Lord, for he is good. 
 And praise his name, for it is fair. 
 
 3 For strength to those who on him wait, 
 His truth to prove, his will to do, 
 
 Praise ye our God, for lie is great, 
 Trust in his name, for it is true: 
 
 4 For joys untold that daily move 
 Round those who love his sweet employ, 
 
 Sing to our God, for he is Jove, 
 Exalt his name, for it is joy: 
 
 5 For life below, with all its bliss, 
 And for that life, more pure and high, 
 
 That inner life, which over this 
 Shall ever shine, and never die. 
 
 The facts concerning the Rev. John Sam- 
 uel Bewley Monsell, LL. D., are easily ascer- 
 tained from any one of the manuals of hym- 
 nology ; for his work is/ of such excellent 
 merit that he has found a place at once in all 
 the collections of sacred songs. He was the 
 son of Archdeacon Monsell, born at St. Co- 
 lumb's, Londonderry, in Ireland, March 2, 
 1811, educated at Trinity College, Dublin, 
 graduating in 1832. He entered the Episco- 
 pal ministry in 1834, and, after several fields 
 of working, at last in 1870 he became rector 
 of St. Nicholas, Guildford, Surrey, where he 
 died in consequence of injuries received from 
 a fall off from the roof of his church, April o, 
 1875. This hymn was published in his vol- 
 ume entitled Hymns of Love and Praise. 
 The text annexed to it is Psalm 145 : 1, 2, and 
 it consists of five double stanzas. 
 
 134 " Beauty of Holiness." P.M. 
 
 WORSHIP the Lord in the beauty of holiness; 
 
 Bow down before him, his glory proclaim ; 
 With gold of obedience and incense of lowliness, 
 
 Kneel, and adore him ; the Lord is his name ! 
 
 2 Low at his feet lay thy burden of carefulness, 
 High on his heart he will bear it for thee; 
 
 Comfort thy sorrows, and answer thy prayerfulness, 
 Guiding thy steps as may best for thee be. 
 
 3 Fear not to enter his courts in the slenderness 
 Of the poor wealth thou wouldst reckon as thine ; 
 
 Truth in its beauty, and love in its tenderness, 
 These are the offerings to lay on his shrine. 
 
 4 These, though we bring them in trembling and fear- 
 
 fulness, 
 
 He will accept for the name that is dear ; 
 Mornings of joy give for evenings of tearfulness, 
 Trust for our trembling, and hope for our fear. 
 
 Another of the fine hymns with which Rev. 
 John Samuel Bewley Monsell has enriched 
 the church, and characterized by his almost 
 matchless grace of versification as a lyric
 
 GENERAL PRAISE. 
 
 song. It was originally issued in his Hymns 
 of Love and Praise, 1863, where it appears 
 with the exclamation " Oh " at the beginning of 
 its first line. The exigencies of musical adap- 
 tation render it almost a necessity that this 
 should be dropped, precisely as the author 
 did drop it when he prepared a new version 
 of the poem for his Parish Hymnal, issued 
 ten years later. 
 133 God's Grace. L. M. 
 
 Now to the Lord a noble song! 
 Awake, my soul, awake, my tongue ! 
 Hosanna to the eternal name, 
 And all his boundless love proclaim. 
 
 2 See where it shines in Jesus' face, 
 The brightest image of his grace ! 
 God, in the person of his Son, 
 
 Hath all his mightiest works outdone. 
 
 3 . Grace ! 't is a sweet, a charming: theme : 
 My thoughts rejoice at Jesus' name: 
 
 Ye angels! dwell upon the sound: 
 Ye heavens ! reflect it to the ground. 
 
 4 Oh, may I reach that happy place 
 Where he unvails his lovely face, 
 Where all his beauties you bfehold, 
 And sing his name to harps of gold. 
 
 In Book II. of Dr. Isaac Watts' Hymns 
 this is found as No. 47. It is entitled " Glory 
 and Grace in the Person of Christ," and has 
 six stanzas. It has been remarked of this 
 wonderful man by his candid biographer that 
 he sometimes wandered into the regions of 
 unauthorized speculation, and grappled with 
 knowledge " too wonderful " for a finite in- 
 tellect to embrace in all its height and length 
 and breadth and depth. To err is human, and 
 even-handed justice requires the admission 
 that Watts shared the common lot. His 
 great intellectual infirmity was undue spir- 
 itual curiosity, though it was indulged from 
 the purest motives and with the best inten- 
 tions. Thus he sought to explore the mys- 
 tery of the incomprehensible Jehovah, and 
 vainly beat the bars of the prison-house which 
 here environs every mortal, to the no small 
 disquietude of his spirit. His " solemn ad- 
 dress to the great and ever-blessed God," 
 written with great eloquence and feeling, be- 
 trays the agony of his soul, and his sense of 
 the vanity and danger of attempting to be 
 wiser than what is written. " Happy had it 
 been for him," beautifully remarks Southey, 
 " if he who humbled his mind to the compo- 
 sition of songs and spelling-books for chil- 
 dren had applied to his own case our Sa- 
 viour's words, and in this instance become as 
 a little child himself. Happy had it been, 
 because, during the whole course of his inno- 
 cent and otherwise peaceful life, he seems 
 never to have been assailed by any other 
 temptation than this of the intellect ; never to 
 have been beset with any other troubles than 
 5 
 
 those in which his own subtlety involved 
 him." He would have avoided thereby much 
 mental disturbance and profitless discussion, 
 as well as have had no occasion to pen the self- 
 condemning though thankful acknowledg- 
 ment, " Blessed be the name of my God, that 
 he has not suffered me to abandon the gospel 
 of his Son Jesus." It is full of joy and cheer 
 to us, to whom his name and fame are dear, 
 that he found his absolute peace of mind in 
 the contemplation of God's grace as above 
 every other attribute he possessed. It was of 
 that Jesus' face became " the brightest image." 
 In his later life he was wont to say on retir- 
 ing to rest, as if the thought were habitual to 
 him : " I bless God I can lie down with com- 
 fort at night, not being solicitous whether I 
 wake in this world or another." 
 
 (36 " Te Deum." L. M. 
 
 LORD God of Hosts, by all adored ! 
 Thy name we praise with one accord ; 
 The earth and heavens are full of thee, 
 Thy light, thy love, thy majesty. 
 
 2 Loud hallelujahs to thy name 
 Angels and seraphim proclaim ; 
 Eternal praise to thee is given 
 
 By all the powers and thrones in heaven. 
 
 3 The apostles join the glorious throng, 
 The prophets aid to swell the song, 
 The noble and triumphant host 
 
 Of martyrs make of thee their boast. 
 
 4 The holy church in every place 
 Throughout the world exalts thy praise ; 
 Both heaven and earth do worship thee, 
 Thou Father of eternity ! 
 
 5 From day to day, O Lord, do we 
 Highly exalt and honor thee; 
 
 Thy name we worship and adore 
 World without end for evermore. 
 
 This piece of poetry, continued in Laudes 
 Domini as it first appeared in Songs for the 
 Sanctuary, 1865, compiled by the same hand, 
 has puzzled a great many of the critics who 
 exercise themselves in looking for traces of 
 authorship. The simple fact is, the hymn, as 
 it now stands, was aggregated from a half- 
 dozen versions of the Te Deum by as many 
 translators. The five stanzas grew under the 
 hands of all those who attempted to use it. 
 One part came from Plymouth Collection, and 
 another from the Moravian Hymn-Book. 
 Each compiler seems to have added a little 
 touch of his own. And the tune " Ware," 
 with which it has become fixedly associated 
 during the thirty years of use, had a strong 
 influence in shaping the cadences of the lines. 
 Josiah Conder is in it, and Bishop Gambold, 
 and a few others of equal fame. But it might 
 as well be for ever marked Anon. 
 
 I 37 Psalm 36. L. M. 
 
 HIGH in the heavens, eternal God ! 
 
 Thy goodness in full glory shines ; 
 Thy truth shall break through every cloud 
 
 That vails and darkens thy designs.
 
 66 
 
 GENERAL PRAISE. 
 
 2 For ever firm thy justice stands, 
 
 As mountains their foundations keep : 
 Wise are the wonders of thy hands ; 
 Thy judgments are a mighty deep. 
 
 3 From the provisions of thy house 
 We shall be fed with sweet repast ; 
 
 There mercy like a river flows, 
 And brings salvation to our taste. 
 
 4 Life, like a fountain rich and free, 
 Springs from the presence of my Lord ; 
 
 And in thy light our souls shall see 
 The glories promised in thy word. 
 
 Dr. Isaac Watts has offered this as his ver- 
 sion of Psalm 36, L. M. It is entitled " The 
 Perfections and Providences of God ; or, Gen- 
 eral Providence and Special Grace." It is 
 the hymn one would sing on the way to 
 church ; it makes one think as he reads it of 
 a summer walk over the hills, with mountains 
 in prospect and white clouds trailing above 
 his head, the sea perhaps gleaming in the dis- 
 tance, and the spire of a village sanctuary 
 lifting its slender finger to point the way to 
 God. 
 
 1 38 The Triune God. P. M. 
 
 HOLY, holy, holy, Lord God Almighty ! 
 
 Early in the morning our song shall rise to thee ; 
 Holy, holy, holy, merciful and mighty, 
 
 God in three persons, blessed Trinity. 
 
 2 Holy, holy, holy ! all the saints adore thee, 
 CastiHg down their golden crowns around the 
 
 glassy sea ; 
 
 Cherubim and seraphim falling down before thee, 
 Which wert and art and evermore shall be. 
 
 3 Holy, holy, holy ! though the darkness hide thee, 
 Though the eye of sinful man thy glory may not 
 
 see ; 
 
 Only thou art holy ; there is none beside thee, 
 Perfect in power, in love and purity. 
 
 4 Holy, holy, holy ! Lord God Almighty ! 
 \11 thy works shall prais 
 sky and sea ; 
 
 All thy works shall praise thy name, in earth and 
 
 Holy, holy, holy, merciful and mighty; 
 God in three persons, blessed Trinity ! 
 
 In the " Account of First Rank Hymns," 
 issued in the interest of Anglican Hymnolo- 
 gy, this one, written by Bishop Reginald Heber 
 in 1827, is registered as the eleventh upon the 
 list in point of merit and also according to 
 use in the collections. It appeared first in 
 the volume called Hymns Written and 
 Adapted to the Weekly Service of the Year. 
 A reference is made to the portion of Scrip- 
 ture appointed for the Epistle on Trinity Sun- 
 day, especially to the words " They rest not 
 day and night, saying, Holy, holy, holy, Lord 
 God Almighty, which was, and is, and is to 
 come." The hymn has had vast popularity 
 for its real merit, for it is as stately and beau- 
 tiful as an anthem ; but the tune to which it 
 is now invariably sung, " Nicaea," by Dr. 
 Dykes, has given it a matchless glory all over 
 the world. This piece of music was made 
 expressly for this poem, and took its name 
 from the fact that Nicasa, in Asia Minor, was 
 
 the city in which the chief Christian Ecumeni- 
 cal Council held its assemblies in A. D. 325. 
 It was on this occasion that the doctrines of 
 Christ's eternal sonship and his equality with 
 the Father were settled as the creed of the 
 churches; then. also the doctrine of the Holy 
 Trinity, which the Arians had attacked, was. 
 established. Hence a Trinity hymn, fine as 
 this, became associated with a strain of music 
 bearing the name of the ancient town where 
 the Council was held. 
 
 I 39 Psalm 65. C. M. 
 
 PRAISE waits in Zion, Lord ! for thee ; 
 
 There shall our vows be paid ; 
 Thou hast an ear when sinners pray ; 
 
 All flesh shall seek thine aid. 
 
 2 O Lord ! our guilt and fears prevail, 
 But pardoning grace is thine ; 
 
 And thou wilt grant us power and skill 
 To conquer every sin. 
 
 3 Blest are the men whom thou wilt choose 
 To bring them near thy face ; 
 
 Give them a dwelling in thy house, 
 To feast upon thy grace. 
 
 4 In answering what thy church requests, 
 Thy truth and terror shine ; 
 
 And works of dreadful righteousness 
 Fulfill thy kind design. 
 
 5 Thus shall the wondering nations see 
 The Lord is good and just ; 
 
 The distant isles shall fly to thee, 
 And make thy name their trust. 
 
 This is Dr. Isaac Watts' version of Psalm 
 65, First Part, C. M. It has six stanzas, and 
 bears the inscription, " A Prayer-hearing God, 
 and the Gentiles called." One line in this 
 first verse contains the whole purpose of sing- 
 ing in church, and another line suggests a 
 modification in the form. Praise waits for 
 God that is the purpose ; God has an ear 
 that touches a delicate but w r holesome sug- 
 gestion. We quote a paragraph from one of 
 our religious periodicals of highest standing, 
 which had been censuring some choirs for 
 careless work : 
 
 " What are hymns for, in any church ? We 
 greatly fear that other churches than those 
 which we have named are occasional sinners 
 in the same way or in a similar way. Every 
 reader of these words, unless we are happily 
 mistaken, can remember instances in which 
 music has been introduced to amuse the peo- 
 ple, or can recall hymns which the majority 
 of the choir, or of the congregation, did not 
 seem to regard as a part of Christian wor- 
 ship, expressing the sincerest convictions of 
 the religious body using them. Too often, in 
 soundly evangelical and orthodox churches, a 
 well-paid choir sings hymns or anthems or 
 sentences in which the congregation can take 
 no part, for the very sufficient reason that the 
 words are utterly indistinguishable. Too
 
 GENERAL PRAISE. 
 
 6 7 
 
 often a random choice of an inappropriate set 
 of verses jars discordantly upon the fitness of 
 the service or the sanctity of the place. Too 
 often the singers, paid and unpaid, regular 
 and volunteer, give utterance to words, words, 
 words, with never a thought of the meaning. 
 The holiest aspirations of the great Christian 
 lyrists Watts, Wesley, Montgomery, Top- 
 lady, Faber, and the rest are thus made vain 
 repetitions. The outpourings of the devout 
 soul are turned into an empty mockery. The 
 words of Scripture itself, at times, are ' ren- 
 dered ' not as by one who says from the heart, 
 ' Let everything that hath breath praise the 
 Lord,' but as one who addresses a divinity 
 who, having ears, hears not." 
 
 1 40 Psalm 27. C. M. 
 
 THE Lord of glory is tny light, 
 
 And my salvation too ; 
 God is my strength nor will I fear 
 
 What all my foes can do. 
 
 2 One privilege my heart desires 
 Oh, grant me an abode 
 
 Among the churches of thy saints, 
 Tlie temples of my God. 
 
 3 There shall I offer my requests, 
 And see thy beauty still ; 
 
 Shall hear thy messages of love, 
 And there inquire thy will. 
 
 4 When troubles rise and storms appear, 
 There may his children hide ; 
 
 God has a strong pavilion, where 
 He makes my soul abide. 
 
 5 Now shall my head be lifted high 
 Above my foes around ; 
 
 And songs of joy and victory 
 Within thy temple sound. 
 
 Dr. Isaac Watts has given us this as his 
 version of Psalm 27, C. M., First Part. It 
 has five stanzas, and is entitled " The Church 
 is our Delight and Safety." 
 
 141 " The Voice of Praise." C. M. 
 
 LIFT up to God the voice of praise, 
 
 Whose breath our souls inspired ; 
 Loud and more loud the anthem raise, 
 
 With grateful ardor fired. 
 
 2 Lift up to God the voice of praise. 
 Whose goodness, passing thought, 
 
 Loads every minute, as it flies, 
 With benefits unsought. 
 
 3 Lift up to God the voice of praise, 
 From whom salvation flows. 
 
 Who sent his Son our souls to save 
 From everlasting woes. 
 
 4 Lift up to God the voice of praise 
 For hope's transporting ray, 
 
 Which lights, through darkest shades of death, 
 To realms of endless day. 
 
 Rev. Ralph Wardlaw, D. D., was a Scotch 
 Congregationalist ; in 1803 he was ordained 
 to the ministry and installed as pastor of a 
 church in Glasgow. He must have been pre- 
 cocious in intellect, for he entered on his col- 
 legiate course in Glasgow University at twelve 
 years of age ; he was born at Dalkeith, Mid- 
 
 lothian, December 22, 1779. In 1811 he was 
 made Professor of Divinity in Glasgow Theo- 
 logical Academy, in which office he remained 
 until his death, December 17, 1853. He 
 edited a volume of psalms and hymns for the 
 use | of Scottish Congregationalists, in which 
 he included several original pieces of his own. 
 This hymn has in it a fine ring of challenge 
 and invitation that is full of fervor and inspi- 
 ration. It calls to praise praise and the giv- 
 ing of thanks from grateful hearts as the 
 one hope, duty, and help of the believer. We 
 all remember the old classic stories of the 
 dangerous Sirens which infested a certain 
 island, seducing the pilots as they approached 
 and so destroying the ships. Ulysses tried 
 force in resistance ; he filled the ears of his 
 sailors with wax so that they could not hear 
 the song, and fastened himself to the mast so 
 that he could not yield to it. But the Argo- 
 nauts tried cunning instead; they took Or- 
 pheus on board with a lyre, and his music so 
 transcended that of the sea-nymphs that they 
 admitted they were beaten with their own in- 
 struments of attack. Let the children of God 
 keep on singing praises to him, and they will 
 be safe. 
 
 142 
 
 " Salvation to God.' 
 
 ios, us. 
 
 YE servants of God, your Master proclaim, 
 And publish abroad his wonderful name; 
 The name all-victorious of Jesus extol ; 
 His kingdom is glorious, he rules over all. 
 
 2 God ruleth on high, almighty to save : 
 And still he is nigh his presence we have ; 
 The great congregation his triumph shall sing, 
 Ascribing salvation to Jesus our King. 
 
 3 Salvation to God who sits on the throne, 
 Let all cry aloud and honor the Son ; 
 
 The praises of Jesus the angels proclaim, 
 
 Fall down on their faces and worship the Lamb. 
 
 4 Then let us adore and give him his right, 
 All glory, and power, and wisdom and might, 
 All honor and blessing, with ange's above, 
 And thanks never ceasing, and infinite love. 
 
 This hymn is also from the pen of Rev. 
 Charles Wesley ; it originally received six 
 stanzas, and is entitled " To be sung in a tu- 
 mult." History tells us that in the year 1744 
 arose a spirit of fierce persecution against the 
 new people in England called " Methodists." 
 At that time the political aspects of the na- 
 tion were confused ; the country was at war 
 with France ; the house of Stuart was still 
 seeking full restoration ; an invasion was daily 
 expected for the purpose of bringing back the 
 exiled representative of that proscribed line, 
 and so dethroning King George II. And, 
 strangely enough, the followers of these evan- 
 gelical leaders were accused of being papists 
 in disguise, actually working for the cause of 
 the Pretender ! Their meetings were broken 
 up by riots, and many of their preachers were
 
 68 
 
 GENERAL PRAISE. 
 
 impressed into the -army. Even John and 
 Charles Wesley were brought before the mag- 
 istrates for a strict and humiliating examina- 
 tion. In the midst of these comfortless dis- 
 turbances from men they sought help from 
 God. They published that pamphlet, con- 
 taining thirty-three pieces, which has come 
 down to us in later days, bearing the name of 
 " Hymns for Times of Trouble and Persecu- 
 tion." The present hymn appeared among 
 those in that collection. 
 
 143 
 
 " Worship the King.'" 
 
 I OS, IIS. 
 
 OH, worship the King, all-glorious above. 
 And gratefully sing his wonderful love; 
 Our Shield and Defender, the Ancient of days, 
 Pavilioned in splendor and girded with praise. 
 
 2 Oh, tell of his might, and sing of his grace, 
 Whose robe is the light, whose canopy space: 
 His chariots of wrath the deep thunder-clouds form, 
 And dark is his path on the wings of the storm. 
 
 3 Thy bountiful care what tongue can recite? 
 It breathes in the air, it shines in the light, 
 
 It streams from the hills, it descends to the plain, 
 And sweetly distills in the dew and the rain. 
 
 4 Frail children of dust, and feeble as frail, 
 In thee do we trust, nor find thee to fail ; 
 
 Thy mercies how tender ! how firm to the end ! 
 Our Maker, Defender, Redeemer, and Friend. 
 
 The somewhat fastidious Anglican Hym- 
 nology numbers among those " first-rank " 
 hymns which it commends as the best in the 
 language, three of Sir Robert Grant's produc- 
 tions, of which this is one. The author was 
 born in 1785; having studied at Magdalen 
 College, Cambridge, where he was graduated 
 in 1806, he was admitted to the bar the fol- 
 lowing year. He became a member of Par- 
 liament for Inverness, and continued in pub- 
 lic life till 1831, when he was sworn a privy- 
 councillor, and so put in the way of promo- 
 tion from the Crown. Three years later, in 
 1 834, he was appointed Governor of Bombay. 
 It was during his residence in India that he 
 not only wrote his two books on that coun- 
 try, but also several others, mostly political 
 and literary. He is best known upon this 
 side of the sea by his hymns ; these are few 
 in number but excellent in spirit, and have de- 
 served the high popularity they have enjoyed 
 among the various churches. 
 
 They were written at different periods of his 
 life, and were gathered after his death by his 
 brother Charles, L'ord Glenelg, and published 
 in 1839 in a volume entitled Sacred Poems. 
 Sir Robert Grant died in the land which he 
 had governed only four years, and was buried 
 at Dapoorie, in Western India, July 9, 1838. 
 
 (44 '' There Remaineth a Rest." IDS. 
 
 OH, what the joy and the glory must be, 
 Those endless Sabbaths the blessed ones see, 
 Crowns for the valiant, to weary ones rest ; 
 God shall be all, and in all ever blest ! 
 
 2 Truly Jerusalem name we that shore, 
 Vision of peace that brings joy evermore! 
 Wish and fulfilment can severed be ne'er, 
 
 Nor the thing prayed for come short of the prayer. 
 
 3 There, where no troubles distraction can bring, 
 We the sweet anthems of Zion shall sing; 
 
 While for thy grace, Lord, their voices of praise 
 Thy blessed people eternally raise. 
 
 4 There dawns no Sabbath, no Sabbath is o'er, 
 Those Sabbath-keepers have one evermore ; 
 
 " One and unending is that triumuh-song 
 Which to the angels and us shall belong. 
 
 5 Low before him with our praises we fall, 
 
 Of whom, and in whom, and through whom are all ; 
 Of whom, the Father ; and in whom, the Son; 
 Through whom, the Spirit, with them ever one. 
 
 This spirited hymn is a translation of Peter 
 Abelard's O quanta qualia sunt ilia sabbata, 
 written in the twelfth century. The render- 
 ing here given is made by John Mason Neale, 
 who has enriched our modern hymnology 
 with versions of many of the finest treasures 
 of the Greek and Latin Churches ; it has been 
 the best service of his life. 
 
 REV. JOHN M. NEALE, D. D. 
 
 Rev. John Mason Neale, D. D., was born 
 in Conduit Street, London, January 24, 1818. 
 In 1836 he entered Trinity College in Cam- 
 bridge, and, taking prizes almost at once in 
 evidence of his superiority in industry and in- 
 tellectual force, he easily won the distinction 
 of being the best man in his class. In 1840 
 he entered the ministry of the Church of Eng- 
 land. Although he was educated, trained, 
 and powerfully moulded by his mother, of 
 whom he once said : " To whom I owe more 
 than I can express ;" and although his mother 
 and his father are reputed to have been " very 
 pronounced evangelists," this son became at
 
 GENERAL PRAISE. 
 
 6 9 
 
 once one of the most advanced of the Ritual- 
 ists in England. He started sisterhoods, he 
 instituted orders, he made establishments ; he 
 accepted alterations of the ritual in the inter- 
 est of nearer approach to Rome. He went 
 so far in his practices that at last his bishop 
 " inhibited " him for the space of fourteen 
 years ; mobs attacked him, and some of his 
 " houses " were given up. But he went on 
 his way even down to the time of his death, 
 which occurred August 6, 1866. He was 
 then in charge as the Warden of Sackville 
 College, East Grinstead. His tastes were bet- 
 ter fitted for a career in the Middle Ages. He 
 loved what was mystic, poetic, legendary ; he 
 luxuriated in reading and relating the stories 
 of the saints ; the visions and so-called mira- 
 cles of the past touched his imagination as if 
 they had been real and actual. Out of this 
 came the incomparable aptitude he possessed 
 and the success he achieved in clothing the 
 old songs of the monks with a rich and beau- 
 tiful English dress for these days of light and 
 sensibility in religious worship. He has taken 
 us into his confidence in one instance, telling 
 us the processes of his mind as he ranged at 
 will through the studies he made in mediaeval 
 literature. " It is a magnificent thing," he 
 says, " to pass along the far-stretching vista 
 of hymns, from the sublime self-contained- 
 ness of St. Ambrose to the more fervid in- 
 spiration of St. Gregory, the exquisite typolo- 
 gy of Venantius Fortunatus, the lovely paint- 
 ing of St. Peter Damiani, the crystal-like sim- 
 plicity of St. 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 St. Victor, 
 the greatest of them all." 
 
 1 45 Glory to the Lamb. ios. 
 
 BLESSING and honor and glory and power, 
 Wisdom and riches and strength evermore, 
 Give ye to him who our battle hath won, 
 Whose are the kingdom, the crown, and the throne. 
 
 2 Dwelleth the light of the glory with him, 
 Light of a glory that cannot grow dim, 
 Light in its silence and beauty and calm, 
 Light in its gladness and brightness and balm. 
 
 3 Ever ascendeth the song and the joy, 
 Ever descendeth the love from on high, 
 Blessing and honor and glory and praise, 
 This is the theme of the hymns that we raise. 
 
 4 Life of all life, and true Light of all light, 
 Star of the dawning, unchangingly bright, 
 Sun of the Salem whose lamp is the Lamb, 
 Theme of the ever-new, ever-glad psalm ! 
 
 <; Give we the glory and praise to the Lamb, 
 Take we the robe and the harp and the palm, 
 Sing we the song of the Lamb that was slain, 
 Dying in weakness, but rising to reign. 
 
 Dr. Horatius Bonar added to his many 
 other excellences as a lyric poet that of va- 
 
 riety in meter. He has in this instance taken 
 quite an unusual measure of difficult rhythm, 
 to which it was not easy to adapt fitting mu- 
 sic ; yet he has given a hymn full of dignity 
 and grandeur, representing the " Song of 
 Moses and the Lamb " in heaven itself. 
 
 It is interesting to notice that whenever we 
 are shown the pageants of the grand army of 
 God in review, the Scriptures represent the 
 legions as singing. And usually we find re- 
 corded the exact words of their song. Evi- 
 dently more is made of music in heaven than 
 we are wont to make of it here on earth. At 
 any rate, the words are brought into more 
 prominence than modern artists are accus- 
 tomed to give them. A strain of inarticulate 
 sound has power, but the joining of intelli- 
 gent thought to the tones is worth more by 
 far as an act of adoration. Recall some of 
 Faber's lines : 
 
 " There are sounds like flakes of snow falling 
 
 In their silent and eddying rings: 
 We tremble they touch us so lightly, 
 
 Like the feathers from angels' wings. 
 There are pauses of marvelous silence 
 
 That are full of significant sound, 
 Like music echoing music 
 
 Under water, or under ground. 
 O music ! thou surely art worship ; 
 
 But thou art not like pmise or prayer; 
 And words make better thanksgiving 
 
 Than thy sweet melodies are." 
 
 1 46 
 
 Cod in Creation. 
 
 HONOR and glory, thanksgiving and praise, 
 Maker of all things, to thee we upraise ; 
 God the Almighty, the Father, the Lord : 
 God by the angels obeyed and adored. 
 
 2 Thou art the Father of heaven and earth ; 
 Worlds uncreated to thee owe their birth ; 
 All the creation, thy voice when it heard, 
 Started to light and to life at thy word. 
 
 3 Onward the sun and the moon on their inarch 
 Span with the rainbow the firmament's arch ; 
 Stars yet unknown, and whose light is to come, 
 Find in creation their place and a home. 
 
 4 Earth with the mountain, the river, the plain, 
 Sky with the dew-drop, the wind, and the rain, 
 Beast of the forest, wild bird of the air, 
 
 All are thy creatures, and all are thy care. 
 
 5 Ocean the restless, and waters that swell, 
 Lightnings that flash over flood, over fell, 
 Own thee the Master Almighty, and call 
 Thee the Creator, the Father of all. 
 
 6 Yea, thou art Father of all. and thy love 
 Pity for man that is fallen doth move ; 
 Sharing our nature, though sinless, thy Son 
 Came to redeem us, by Satan undone. 
 
 7 God in three Persons ! give ear to our prayer ; 
 Thought, word, and deed in thine image repair; 
 Guide us in life and protect to the last, 
 
 And at thine advent, Lord, pardon the past. 
 
 When the Sarum Breviary, the Sarum 
 Missal, and the Sarum Psalter had been 
 published, there seemed to be wanted one 
 more volume in order to complete the peculiar 
 series. This was the Sarum Hymnal, and
 
 GENERAL PRAISE. 
 
 there was just the man close by for the work. 
 The Rev. Edward Arthur Dayman, who had 
 been one of the original compilers of the 
 book, now revised it thoroughly and added 
 somewhat to it also, and then it took its place 
 with the rest. His own translations from the 
 ancient songs of the church much increased 
 the value of the collection. This one was 
 made for Barnby's Hymnary, 1872, and is of 
 the same excellent structure as the others in 
 both meter and sentiment. It is a version of 
 JubiL'mits omnes una, one of the sequences to 
 be found in the Latin Gradual belonging to 
 the early part of the twelfth century, now 
 in the British Museum. The translator was 
 born at Padstow in Cornwall, in England, 
 July ii, 1807. He graduated at Exeter Col- 
 lege, Oxford, of which he was made a Fellow 
 in 1828, and entered the ministry of the 
 Church of England in 1835, becoming the 
 rector of Shillingstone, near Blandford, Dor- 
 set, in 1842. In 1849 ne was made rural 
 dean, and in 1862 became one of the preben- 
 daries of Salisbury Cathedral. He died at 
 Shillingstone, October 30, 1890. 
 
 147 Angels' Worship. IDS. 
 
 STARS of the morning, so gloriously bright, 
 Filled with celestial resplendence and light ; 
 These that, where night never followeth day, 
 Raise the " Thrice-holy " song ever and aye ! 
 
 2 These are thy counselors: these dost thou own, 
 God of Sabaoth ! the nearest thy throne ; 
 
 These are thy ministers ; these dost thou send, 
 Help of the helpless ones ! man to defend. 
 
 3 When by thy word earth was first poised in space; 
 When the far planets first sped on their race ; 
 When was completed the six days' employ, 
 
 Then " all the sons of God shouted for joy !" 
 
 4 Still let them succor us; still let them fight, 
 Lord of angelic hosts, battling for right ! 
 
 Till, where their anthems they ceaselessly pour, 
 We with the angels may bow and adore ! 
 
 Another of Dr. John Mason Neale's trans- 
 lations, included in his Hymns of th'e Eastern 
 Church. He gives to it a name that is pe- 
 culiar to the mystic mood belonging to some 
 of the zealous preachers of Anglican theol- 
 ogy and ecclesiology in our modern times : 
 " A Cento from the Canon of the ' Bodiless 
 Ones '; Tuesday in the Week of the Fourth 
 Tone." It is a rendering from one of the 
 hymns of St. Joseph of the Studium, and 
 really gives us a tine vision of the spectacle in 
 heaven when the " Trisagion " is sung (Isaiah 
 6:3); it represents the angels in the act of 
 worshiping the grand majesty of the Triune 
 God in the throne. 
 
 " I can just remember," said a theologian 
 of the last century, " that .when the women 
 first taught me to say my prayers to God. I 
 used to have an idea of a venerable old man, 
 
 of a composed and benign countenance, with 
 his own hair, clad in a morning-gown of a 
 grave-colored damask, sitting sedate in an 
 elbow-chair." Such conceptions are interest- 
 ing as a study ; but are they not frequently 
 absurd as an experience ? Would it be to 
 edification if a company of religious people, 
 in our modern times, were to compare to- 
 gether the actual sight they seem to see when 
 they close their eyes for the act of prayer? 
 Scripture pictures of the Divine Being, which 
 are not infrequent, have nothing of this gross- 
 ness. There is an unparalleled dignity and 
 grace in every attitude and gesture when the 
 presence of Jehovah is seen. 
 
 Hence we expect a vision of grandeur 
 whenever an inspired pen is painting it. 
 Take, for example, that given by the evange- 
 list John in the Apocalypse the vision he 
 saw in the Spirit on the Lord's day. 
 
 " And I turned to see the voice that spake 
 with me. And being turned, I saw seven 
 golden candlesticks, and in the midst of the 
 seven candlesticks one like unto the Son of 
 Man, clothed with a garment down to the 
 foot, and girt about the paps with a golden 
 girdle ; his head and his hairs were white like 
 wool, as white as snow, and his eyes were as 
 a flame of fire, and his feet like unto fine 
 brass, as if they burned in a furnace, and his 
 voice as the sound of many waters ; and he 
 had in his right hand seven stars ; and out of 
 his mouth went a sharp two-edged sword ; 
 and his countenance was as the sun shineth 
 in his strength." 
 
 It does not seem as if there could be any 
 use in one's trying to understand thoroughly 
 such a spectacle as this ; its vagueness is its 
 glory. It is easy to point out the symbols 
 found in the description, however. " Hairs 
 white like wool " must signify venerableness ; 
 " eyes of a flame of fire " must mean omnis- 
 cience ; the " two-edged sword " indicates 
 justice ; the " voice as the sound of many 
 waters " might suggest power or authority ; 
 and the " countenance as the sun shining in 
 his strength " certainly intimates the positive 
 purity of holiness. Still, most of us would 
 disdain this form of rhetorical exposition ; the 
 scene loses, rather than gains, by such an 
 analysis of the inspired figures. A'nd, on the 
 whole, it distracts the grand swell of praise 
 when one begins to demand a direct picture 
 of God's person as the object of worship. 
 
 I 48 Singing to God. 
 
 SONGS of praise the angels sang, 
 Heaven with hallelujahs rang, 
 When Jehovah's work begun, 
 When he spake, and it was done. 
 
 75. D.
 
 GENERAL PRAISE. 
 
 Songs of praise awoke the morn 
 When the Prince of Peace was born ; 
 Songs of praise arose when he 
 Captive led captivity. 
 
 2 Heaven and earth must pass away 
 Songs of praise shall crown that dav ; 
 God will make new heavens and earth 
 Songs of praise shall hail their birth. 
 And shall man alone be dumb 
 
 Till that glorious kingdom come? 
 No ; the Church delights to raise 
 Psalms and hymns and songs of praise. 
 
 3 Saints below, with heart and voice, 
 Still in songs of praise rejoice, 
 Learning here by faith and love 
 Songs of praise to sing above. 
 Borne upon their latest breath 
 Songs of praise shall conquer death ; 
 Then, amid eternal joy, 
 
 Songs of praise their powers employ. 
 
 In James Montgomery's Original Hymns 
 this piece appears with six stanzas. It is en- 
 titled " Glory to God in the Highest," and 
 has for a text Luke 2:13. In one of the 
 meetings held in the city of New York, during 
 what is termed the Week of Prayer, it was 
 announced that a particular speaker of much 
 reputation was expected to make an address 
 upon a theme not usually chosen. Curiosity 
 was at its supreme height in the churches. 
 Conjectures were hazarded as to what he was 
 likely just now to say. He would encourage 
 Christians to redoubled devotion. He would 
 denounce public and conspicuous sin. He 
 would stir men's moral courage, or sting their 
 consciences with rebuke. He would unspar- 
 ingly show up the formality of the usual 
 religious services in the town, and expose the 
 hypocrisies of the preachers with a dreadful 
 threatening of divine wrath. At any rate he 
 would be worth hearing on the occasion. But 
 when the great man took the platform, his 
 opening words were only these, calmly and 
 gently uttered, as if a brother or a comrade 
 would remind us of a familiar fact. " I sup- 
 pose," said he, " that for one real Christian who 
 fails in prayer, there are four Christians who 
 fail in praise." That was all : then he went 
 on to remark that he had been informed by 
 an active pastor in one of the larger congrega- 
 tions that he had been requested to offer a 
 prayer for persons going to sea, for the home 
 ones dangerously sick, for those perplexed in 
 mind, body, or estate, fifty times for once 
 that ever he had been asked to give thanks for 
 a recovery from illness, for a safe voyage, for 
 even the conversion of a beloved friend unto 
 God. It is likely that the intimations given 
 by the speaker were true then, and on inquiry 
 it is likely they would be found to be true 
 now. We forget what is doing for us every 
 hour of every day of our lives. " And shall 
 man alone be dumb ?" 
 
 149 " Te Deum." 75, D. 
 
 GOD eternal, Lord of all ! 
 Lowly at thy feet we fall ; 
 All the world doth worship thee ; 
 We amidst the throng would be. 
 All the holy angels cry, 
 Hail, thrice-holy, God most high ! 
 Lord of all the heavenly powers, 
 Be the same loud anthem ours. 
 
 2 Glorified apostles raise, 
 Night and day, continual praise; 
 Hast thou not a mission too 
 For thy children here to do? 
 With the prophet's goodly line 
 We in mystic bond combine ; 
 For thou hast to babes revealed 
 Things that to the wise were sealed. 
 
 3 Martyrs, in a noble host, 
 
 Of thy cross are heard to boast ; 
 Since so bright the crown they wear, 
 We with them thy cross would bear. 
 All thy church, in heaven and earth, 
 Jesus ! hail thy spotless birth ; 
 Seated on the judgment-throne, 
 Number us among thine own ! 
 
 This is an excellent translation of the an- 
 cient Te Deum. It was first published in the 
 Devout Chorister, \ 848, for which it was writ- 
 ten. It there appears with eight four-line 
 stanzas, and is there entitled " Hymn for 
 Choristers." The author, Rev. James Elwin 
 Millard, D. D., was born May 18, 1823. He 
 became a graduate of Magdalen College, 
 1845, and a Fellow of the same in 1853. He 
 entered the ministry of the Church of England 
 at once, accepting the curacy of a congrega- 
 tion in Bradfield, Berks. Subsequently he 
 for a while acted as Head Master of Magda- 
 len College School, but in 1864 became the 
 vicar of Basingstoke in Hampshire. 
 
 I 5O " In Excelsis." 7S, D. 
 
 GLORY be to God on high, 
 God, whose glory fills the sky ; 
 Peace on earth to man forgiven, 
 Man, the well beloved of heaven. 
 Sovereign Father, Heavenly King ! 
 Thee we now presume to sing ; 
 Glad thine attributes confess, 
 Gloriou.s all and numberless. 
 
 2 Hail, by all thy works adored ! 
 Hail, the everlasting Lord ! 
 
 Thee with thankful hearts we prove 
 God of power, and God of Love ! 
 Christ our Lord and God we own 
 Christ the Father's only Son ; 
 Lamb of God for sinners slain, 
 Saviour of offending man. 
 
 3 Jesus ! in thy name we pray, 
 Take, oh, take our sins away : 
 Powerful Advocate with God ! 
 Justify us by thy blood. 
 
 Hear, for thou, O Christ, alone, 
 Art with thy great Father one ; 
 One the Holy Ghost with thee 
 One supreme eternal Three. 
 
 Almost everybody who has made hymns of 
 his own has, early or late in his career, tried 
 his hand in translating the Gloria in Excelsis 
 into meter. This is Charles Wesley's excel-
 
 72 
 
 GENERAL PRAISE. 
 
 lent version ; he published it in his own Hymns 
 for the Nativity, and John Wesley likewise 
 printed it in his Select Hymns ivith Tunes An- 
 next. It is rather a paraphrase than a render- 
 ing ; indeed, it is simply entitled " Glory to 
 God," and has annexed to it the Scriptural 
 reference, Luke 2:14: " Glory to God in the 
 highest, and on earth peace, good-will toward 
 men." 
 
 1 5 | The Light of the Lord. us, tos. 
 Now, when the dusky shades of night retreating 
 
 Before the sun's red banner swiftly flee ; 
 Now, when the terrors ot the dark are fleeting, 
 O Lord, we lift our thankful hearts to thee : 
 
 2 To the', whose word, the fount of life unsealing, 
 When hill anil dale in thickest darkness lay, 
 
 Awoke bright rays across the dim eartli stealing, 
 And bade the eve and morn complete the day. 
 
 3 Look from the height of heaven, and send to cheer 
 
 us 
 
 Thy light and truth, and guide us onward still ; 
 Still let thy mercy, as of old, be near us, 
 And lead us safely to thy holy hill. 
 
 4 So when that morn of endless light is waking, 
 And shades of evil from its splendors flee, 
 
 Safe may we rise, this earth's dark vale forsaking, 
 Through all the long bright day to dwell with thee. 
 
 5 Be this by thee, O God thrice holy, granted, 
 O Father, Son, and Spirit, ever blest; 
 
 Whose glory by the heaven and earth is chanted, 
 Whose name by men and angels is conftst. 
 
 It is not known who wrote or compiled this 
 cento, the excellent poetry of which deserves 
 the favor of a meritorious name. It appeared 
 in this country earliest in the hymnal issued 
 by Dr. Hedge and Dr. Huntingdon, Hymns 
 for the Church of Christ, Boston, 1 853. Some 
 effort has of late been made to connect its au- 
 thorship with a translation published in 1848 
 by W. J. Copeland in Hymns for the Week. 
 But that piece is not like this. ' It begins and 
 continues entirely distinct. The first line 
 reads thus : " Lo, now the melting shades of 
 night are ending ;" and it claims to be a ren- 
 dering of Gregory's ancient Latin hymn : 
 Ecce jam noctis tenuatur unlbra. The re- 
 semblance is very remote. 
 
 I 52 " Praise Jehovah '' us, IDS. 
 
 PRAISE ye Jehovah ! praise the Lord most holy, 
 Who cheers the contrite, girds with strength the 
 
 weak ; 
 
 Praise him who will with glory crown the lowly, 
 And with salvation beautify the meek. 
 
 2 Praise ye Jehovah ! for his loving-kindness 
 And all the tender mercy he hath shown ; 
 
 Praise him who pardons a'll our sin and blindness, 
 And calls us sons and takes us for his own. 
 
 3 Praise ye Jehovah ! source of all our blessings ; 
 Before his gifts sarth's richest boons wax dim; 
 
 Resting in him, his peace and joy possessing, 
 All things are ours, for we have all in him. 
 
 4 Praise ye the Father ! God the Lord, who gave us, 
 With full and perfect love, his only Son ; 
 
 Praise ye the Son ! who died himself to save us ; 
 Praise ye the Spirit ! praise the Three in One ! 
 
 This hymn, which claims to be a version of 
 Psalm 149, is found in a lithograph volume of 
 the author's verses printed from the manu- 
 script and issued without date for private 
 circulation, by Margaret, Lady Cockburn- 
 Campbell. She was the eldest daughter of 
 Sir John Malcolm, a general in the British 
 army. She was married on June 20, 1827,10 
 Sir Alexander Thomas Cockburn-Campbell, a 
 resident magistrate at Albany, in West Aus- 
 tralia. He died at Alphington, near Exeter, 
 England, February 6, 1841. Her husband 
 was one of the founders of the Plymouth 
 Brethren, and in the Psalms and Hymns of 
 that body her pieces became known. 
 
 153 "I Am." P.M. 
 
 THE God of Abraham praise, 
 
 Who reigns enthron d above, 
 Ancient of everlasting days, 
 
 And God 01 love ! 
 Jehovah ! great I AM ! 
 
 By earth and heaven confessed ; 
 
 1 bow and bless the sacred name, 
 For ever blest ! 
 
 2 The God of Abraham praise ! 
 At whose supreme command 
 
 From earth I rise, and seek the joys 
 
 At his right hand ; 
 I all on earth forsake, 
 
 Its wisdom, fame, and power, 
 And him my only portion make, 
 
 My shield and tower. 
 
 3 The God of Abraham praise ! 
 Whose all-sufficient grace 
 
 Shall guide me all my happy days 
 
 In all my ways : 
 He calls a worm his friend ! 
 
 He calls himself my Go'i ! 
 And he shall save me to the end 
 
 Through Jesus' blood! 
 
 This hymn was written by Rev. Thomas 
 Olivers, an itinerant Methodist clergy-man, 
 closely associated with the Wesleys in his 
 work and aims. Without doubt he was an 
 enthusiast and a dreamer, for he used to 
 claim that with " the eye of his mind " he had 
 visions of our Lord on several occasions. He 
 was born at Tregynon, Montgomeryshire, in 
 1725. But his father died when he was only 
 four years old, and his mother followed soon 
 after. The boy was passed on around from 
 one to another, and grew up uneducated and 
 godless. His temper was bad and his life 
 was vicious. Apprenticed to a shoemaker, he 
 formed and kept low associations, and melan- 
 choly prophecies were made for his future. 
 But George Whitefield preached a sermon 
 which went into history ; the text was, " Is 
 not this a brand plucked out of the fire?" 
 That cobbler's boy was at Bristol at the time, 
 and he heard the voice from heaven, and was 
 among the thousands converted by it. The 
 change was radical and permanent ; there 
 was never any doubt about Thomas Olivers
 
 GENERAL PRAISE. 
 
 after that. He told everybody that the rest of 
 his years were going to be devoted to " get- 
 ting and doing good." He had poverty and 
 worry ; even persecutions came upon him for 
 his zeal. But he preached right along, coura- 
 geously and patiently, till he died in London, 
 March, 1799. 
 
 He wrote other hymns ; but this one in 
 particular has a famous history. It has al- 
 ways been too long for the collections ; only 
 three or four out of twelve verses can be 
 advantageously introduced in a compilation 
 for church service. The poem is a free ren- 
 dering of the Hebrew Yigdal or Doxology, 
 with what the Methodist preacher called " a 
 Christian character " given to it in the transla- 
 tion. In this song of worship the entire creed 
 of thirteen articles, as the Jews hold it for 
 their doctrine, is rehearsed in metrical form. 
 It is claimed that it was composed a thousand 
 years ago by Daniel ben Judah ; but the exact 
 date of his birth or death is not known. And 
 the tune " Leoni " to which it is set, and to 
 which it is sung every Friday night , in the 
 synagogues over the world, is equally famous. 
 It was arranged for Olivers for his version of 
 the Yigdal, by Meyer Lyon, chorister of the 
 Great Synagogue in London at that date ; so 
 in recognition of his courtesy it has borne his 
 name. 
 
 I 54 Universal Adoration. P. M. 
 
 ANGELS holy, high and lowly. 
 
 Sing the praises of the Lord ! 
 Earth and sky, all living nature, 
 Man, the stamp of thy Creator, 
 
 Praise ye, praise ye God the Lord ! 
 
 2 Sun and moon, bright night and moonlight: 
 Starry temples, azure-floored ; 
 
 Cloud and rain, and wild wind's madness, 
 Sons of God that shout for gladness, 
 Praise ye, praise ye God the Lord ! 
 
 3 Ocean hoary, tell his glory, 
 
 Cliffs, where tumbling seas have roared ! 
 Pulse of waters, blithely beating, 
 Wave advancing, wave retreating, 
 
 Praise ye, praise ye God the Lord ! 
 
 4 Rock and high land, wood and island. 
 Crag, where eagle's pride hath soared ; 
 
 Mighty mountains, purple-bre;isted, 
 Peaks, cloud-cleaving, snowy-crested, 
 Praise ye, praise ye God the Lord ! 
 
 5 Rolling river, praise him ever, 
 
 From the mountains' deep vein poured ; 
 Silver fountain, clearly gushing, 
 Troubled torrent, wildly rushing, 
 
 Praise ye, praise ye God the Lord ! 
 
 6 Praise him ever, bounteous Giver; 
 Praise him, Father, Friend, and Lord ! 
 
 Each glad soul its free course winging, 
 Each glad voice its free song singing, 
 Praise the great and mighty Lord ! I 55 
 
 From one of the morning papers of to-day 
 (1892) we clip the brief sentence which shows 
 the affectionate appreciation in which the 
 author of this hymn is held over on our side 
 
 of the sea : " Hale and hearty old Professor 
 Blackie, now eighty-two years old, gives lec- 
 tures in England on Scotch songs, with speci- 
 mens of Scottish minstrelsy given by accom- 
 plished assistants." 
 
 John Stuart Blackie, LL. D., Professor of 
 Greek in the University of Edinburgh, is a 
 rugged and independent Scotchman, of cul- 
 tured mind and genial soul, a banker's son, a 
 lawyer by profession. He was born in Glas- 
 gow, July 28, 1809. After graduating at 
 Marischal College in Aberdeen, and also pur- 
 suing his studies extensively in the University 
 of Edinburgh, he was called to the Scottish 
 bar in 1834. But in 1841 his alma mater in 
 Aberdeen elected him the Professor of Lat- 
 in Literature, and subsequently he became 
 Professor of Greek in Edinburgh University, 
 1850. He has been widely known in almost 
 every field of literature, poetry and prose, and 
 noted for his force and brilliancy of thought. 
 He translated Goethe's Faust from the Ger- 
 man, and ^schylus from the Greek, and 
 gave works to the world on aesthetics and 
 mythology with equal success. And now he 
 is publicly lecturing on all sorts of themes in 
 his old age with a versatility and strength of 
 persistence which are wonderful. The hymn 
 now before us was published in a book of his 
 called Lays and Legends of Ancient Greece, 
 with other Poems, 1857; it there bears the 
 title Benedicite, the name of the Latin canti- 
 cle of which it is at least a paraphrase. 
 
 The spirit and temper of this happy-hearted 
 man are best seen in the portrait he once drew 
 of himself : " I am rather a young old boy, 
 and I am one of the happiest creatures under 
 the sun at this moment ; and my amusement 
 is to sing songs. In railway coaches and 
 other places I see a number smoking what 
 they call tobacco. Well, whatever may be 
 said about that, it is not an intellectual or a 
 moral stimulant, and the flavor of it is not at 
 all like the rose or any poetic thing I know. 
 It is essentially a vulgar amusement. My 
 amusement is to sing songs. At home I am 
 always singing Scotch songs; and abroad, 
 when those wretches are smoking, I hum to 
 myself, ' Scots wha hae,' or ' A man 's a man 
 for a' that,' and songs of that kind. I advise 
 you to do the same. Your soul will become 
 a singing-bird, and then the devil wont get 
 near it." 
 
 " Lord of Might." 
 
 ANGEL voices, ever singing 
 Round thy throne of light 
 
 Angel harps for ever ringing, 
 Rest not day nor night ; 
 
 Thousands only live to bless thee, 
 And confess thee, Lord of might 1 
 
 P.M.
 
 74 
 
 GENERAL PRAISE. 
 
 2 Thou who art beyond the farthest 
 Mortal eye can scan, 
 
 Can it be that thou rcgardest 
 
 Songs of sinful man? 
 Can we feel that thou art near us, 
 
 And wilt hear us? Yea, we can ! 
 
 3 Here, great God, to-day we offer 
 Of thine own to thee; 
 
 And for thine acceptance proffer, 
 
 All unworthily, 
 Hearts and minds, and hands and voices, 
 
 In our choicest melody. 
 
 4 Honor, glory, might, and merit 
 Thine shall ever be, 
 
 Father, Son, and Holy Spirit, 
 
 Blessed Trinity ! 
 Of the best that thou hast given. 
 
 Earth and heaven render thee ! 
 
 The well-known hymn auoted above is from 
 the collection entitled Hymns Fitted to the 
 Order of Common Prayer, which was pub- 
 lished in 1866. The author, Rev. Francis 
 Pott, is a clergyman of the Church cf Eng- 
 land, at present the incumbent of Norhill, 
 Biggleswade, Bedfordshire. He was born 
 December 29, 1832, and was graduated from 
 Brasenose College in 1854, and took his Mas- 
 ter's degree 1857. His ministry was begun 
 as a curate in Bishopsworth, Bristol ; after- 
 wards he officiated in 1858 at Ardingley, 
 Sussex. 
 
 | 56 Divine Presence. P. M. 
 
 God reveals his. presence ; 
 
 Let us now adore him. 
 And with awe appear before him. 
 
 God is in his temple ; 
 
 All within keep silence, 
 Prostrate lie with deepest reverence. 
 Him alone God we own, 
 
 Him our God and Saviour : 
 
 Praise his name for ever. 
 
 2 God reveals his presence ; 
 Hear the harps resounding, 
 
 See the crowds the throne surrounding: 
 
 " Holy, holy, holy," 
 
 Hear the hymn ascending 
 Angels, saints, their voices blending 
 Bow thine ear To us here ; 
 
 Hearken, O Lord Jesus, 
 
 To our meaner praises. 
 
 3 O thou Fount of blessing, 
 Purify our spirit, 
 
 Trusting only in thy merit : 
 
 Like the holy angels 
 
 Who behold 'thy glory. 
 May we ceaselessly adore thee : 
 Let thy will Ever still 
 
 Rule thy church terrestrial, 
 
 As the hosts celestial. 
 
 4 Jesus, condescending 
 To the meek and lowly 
 
 From thy heaven high and holy, 
 
 Make us now thy temple; 
 
 Waft us then to regions 
 Filled with bright seraphic legions ; 
 May this hope Bear us up, 
 
 Till these eyes for ever 
 
 Gaze on thee, our Saviour. 
 
 The author of this version of one of the 
 compositions of Gerhard Tersteegen is per- 
 
 haps best known to us as a translator. The 
 Rev. William Mercer was born at Barnard 
 Castle, County of Durham, England, about 
 the year 1811. He was graduated at Trinity 
 College, Cambridge, in 1835, and entered the 
 ministry of the Church of England the next 
 year. In 1839 he was made the rector of 
 Trinity Church, Habergham Eaves, Lanca- 
 shire. In 1840 he was called to the curacy 
 of the larger church in Burnley, two miles 
 away from his present charge. He labored 
 there for a year, became the perpetual curate 
 of St. George's Church in Sheffield ; there he 
 spent the remainder of his life. He died Au- 
 gust 21, 1873, at Leavy Greave. The hymn- 
 book called familiarly, Mercer s Collection, had 
 for its real title, The Church Psalter and 
 Hymn-Book, 1854. It was very popular as a 
 manual of worship, being used in fifty-three 
 London churches at one time, and in 1864 
 selling upwards of one hundred thousand 
 copies a year. In the preparation of this vol- 
 ume the compiler was assisted by James 
 Montgomery, who was responsible, no doubt, 
 according to his well-known views as to alter- 
 ations, for many of the changes which were 
 made in other people's compositions. 
 
 1 57 Psalm 147. C. M. D. 
 
 WITH songs and honors sounding loud, 
 
 Address the Lord on high ; 
 Over the heavens he spreads his cloud, 
 
 And waters vail the sky. 
 He sends his showers of blessings down, 
 
 To cheer the plains below ; 
 He makes the grass the mountains crown, 
 
 And corn in valleys grow. 
 
 2 His steady counsels change the face 
 Of the declining year ; 
 
 He bids the sun cut short his race, 
 
 And wintry days appear. 
 His hoary frost, his fleecy snow, 
 
 Descend and clothe the ground ; 
 The liquid streams forbear to flow, 
 
 In icy fetters bound. 
 
 3 He sends his word and melts the snow, 
 The fields no longer mourn ; 
 
 He calls the warmer gales to blow 
 
 And bids the spring return. 
 The changing wind, the flying cloud, 
 
 Obey his mighty word : 
 With songs and honors sounding loud, 
 
 Praise ye the sovereign Lord. 
 
 This is Dr. Isaac Watts' version of Psalm 
 147, C. M. It consists altogether of eight 
 stanzas, and is entitled, " The Seasons of the 
 Year." It is one of the very few fitting pieces 
 which we have for use when the spring turns 
 in from the winter, or the autumn drops down 
 into the experience of ice and snow. It can 
 be made the theme of profitable comment as 
 illustrating the revelation of many divine at- 
 tributes. 
 
 W T e judge of an artist's taste, his intelli-
 
 GENERAL PRAISE. 
 
 75 
 
 gence, his character, by just the paintings 
 which come forth from his pencil. Why not 
 learn our Creator's finest attributes from the 
 forms of wonderful beauty we see in creation ? 
 And if we put nature and the Word together, 
 they will teach us much. Snowflakes have 
 been caught at the moment of falling ; and 
 while they glistened in unbroken beauty upon 
 a surface of black velvet, the scientists have 
 classified the shapes of the crystals. Ninety- 
 three exquisite forms of star and cross and 
 crown, and what not else, they have put on 
 the catalogue already. There never was a 
 mechanician with so excellent an eyeglass, or 
 so steady a nerve, that he could cut a pattern 
 which would not be rude in outline and rough 
 in surface beside one of these. And then 
 especially the cleanliness of a field thus newly 
 covered is a display of spotless purity inimita- 
 ble and unmistakable. All these white blos- 
 soms of winter falling around us, like fruitful 
 petals from a tree of life, or like feathers from 
 the wing of almighty protection : all this ex- 
 quisite frost-work on the window; all these 
 lodged rainbows in the icicles and these jew- 
 els in the silvery drapery along the eaves ; all 
 this pluming of the gate-posts, like the hel- 
 mets of hussars ; all this crowning of the 
 mountains and this fringing of the streams ; all 
 this is just the clear presenting to us of God in 
 his works, the imaging forth of his character. 
 
 1 58 Psalm 139. C. M. D. 
 
 JEHOVAH God ! thy gracious power 
 
 On every hand we see ; 
 Oh, may the blessings of each hour 
 
 Lead all our thoughts to thee. 
 Thy power is in the ocean deeps, 
 
 And reaches to the skies : 
 Thine eye of mercy never sleeps, 
 
 Thy goodness never dies. 
 
 2 From morn till noon, till latest eve, 
 
 The hand of God we see ; 
 And all the blessings we receive, 
 
 Ceaseless proceed from thee. 
 In all the varying scenes of time 
 
 On thee our hopes depend, 
 In every age, in every clime, 
 
 Our Father and our Friend. 
 
 This hymn, which manifests the author's 
 spirit of devotion and the sense of God's power 
 in nature, was written by the Rev. John Thom- 
 son, and first appeared in 1810, in Aspland's 
 Collection. 
 
 Mr. Thomson was a Unitarian minister, but 
 afterwards he became a physician. A treat- 
 ise written by him in 1809 proves him to be 
 a man of decided opinions, which he had no 
 hesitancy in expressing in a day when they 
 were most needed. He was born in 1783, 
 and received his education at Manchester, in 
 England ; and when he died, in 1818, his 
 death was felt by many who had been helped 
 
 by the life of a man who saw his Creator in 
 all his works. 
 
 I 59 Alpha and Omega. C. M. D. 
 
 To H;M that loved the souls of men, 
 
 And washed us in his blood, 
 To royal honors raised our head, 
 
 And made us priests to God 
 To him let every tongue be praise, 
 
 And every heart be love, 
 All grateful honors paid on earth, 
 
 And nobler songs above. 
 
 2 Behold, on flying clouds he comes ! 
 
 His saints shall bless the day ; 
 While they that pierced him sadly mourn 
 
 In anguish and dismay. 
 Tliou art the First, and tliou the Last ; 
 
 Time centers all in thee, 
 The Almighty God, who was, and is. 
 
 And evermore shall be. 
 
 To give the credit of this piece entirely to 
 Dr. Isaac Watts would be manifestly unfair, 
 since really one line only can be traced to his 
 authorship ; that is, " Behold, on flying clouds 
 he comes !" This appears in the familiar 
 hymn commencing, " Now to the Lord that 
 makes us know." In 1775 the Scotch Gen- 
 eral Assembly commissioned one William 
 Cameron, among others, to revise a collection 
 of hymns, which had been, in 1745, appended 
 without authority to the Psalter in use in the 
 Established Church. It is altogether proba- 
 ble that this hymn was revised and added to 
 by Cameron, but as his authorship of it is un- 
 certain, it is well to give Dr. Watts the bene- 
 fit of the doubt. 
 
 Rev. William Cameron was born in 1751, 
 at or near Pananich, a hamlet near Ballater, 
 Aberdeenshire. He studied at the University 
 of Aberdeen (Marischal College), from which 
 he was graduated in 1770, with the degree of 
 M. A. He became the parish minister of 
 Kirknewton, Midlothian, Scotland, in 1786, 
 where he died, November 17, 1811. He was 
 the author of many original hymns, but he 
 translated and paraphrased more. 
 
 I6O " Ten Thousand Blessings." 6s, 75. 
 
 PRAISE to thee, thou great Creator ! 
 Praise to thee from every tongue ; 
 Join, my soul, with every creature, 
 Join the universal song. 
 
 2 Father! source of all compassion ! 
 Pure, unbounded grace is thine:' 
 
 Hail the God of our salvation, 
 Praise him for his love divine ! 
 
 3 For ten thousand blessings given, 
 For the hope of future joy, 
 
 Sound his praise through earth and heaven, 
 Sound Jehovah's praise on high ! 
 
 4 Praise to God, the great Creator, 
 Father, Son, and Holy Ghost ; 
 
 Praise him, every living creature, 
 Earth and heaven's united host. 
 
 5 Joyfully on earth adore him, 
 Till in heaven our song we raise; 
 
 Then enraptured fall before him, 
 Lost in wonder, love, and praise I
 
 GENERAL PRAISE. 
 
 RKV. JOHN FA \VCETT, D. D. 
 
 Rev. John Fawcett, D. D., the author of this 
 hymn, was born at Lidget Green, near Brad- 
 ford, Yorkshire, in England. The date of his 
 birth is confused in the published reckoning, 
 the change from Old Style becoming apparent 
 more conspicuously because of the closeness 
 to the beginning of the year. It is commonly 
 given as January 6, 1739; but that is what 
 we should now consider as January 17. His 
 mother became a widow when this child was 
 eleven years of age ; by the death of his father 
 the family of children fell heavily upon her care. 
 The lad in his thirteenth year was appren- 
 ticed to a trader ; he was converted by a ser- 
 mon of Whitefield preached from the text 
 John 3:14. He saw Christ, as the bitten 
 Israelite saw the brazen serpent of Moses, 
 and turned his entire life upon the look of 
 faith he gave him. Speaking of this incident 
 many years afterward, he wrote : "As long as 
 life remains I shall remember both the text 
 and the sermon." For a while he attended 
 service in the Church of England, but in 1758 
 he joined the company which organized the 
 Baptist congregation in Bradford. Thence- 
 forward he was identified with the history of 
 that denomination of Christians in Great 
 Britain, and his name is honored now most 
 highly as that of an earnest and faithful work- 
 er, and as the author of many of their best 
 hymns. He died July 25, 1817. 
 | Q | Wisdom and Love. 8s, ys. 
 
 GOD is love ; his mercy brightens 
 
 All the path in which we rove, 
 Bliss he wakes and woe he lightens ; 
 God is wisdom, God is love. 
 
 2 Chance and change are busy ever 
 Man decays, and ages move ; 
 
 But his mercy waneth never ; 
 God is wisdom, God is love. 
 
 3 Ev'n the hour that darkest seemeth 
 Will his changeless goodness prove ; 
 
 From the gloom his brightness streameth ; 
 God is wisdom, God is love. 
 
 4 He with earthly cares entwineth 
 Hope and comfort from above ; 
 
 Everywhere his glory shineth ; 
 God is wisdom, God is love. 
 
 Sir John Bowring, LL. D., was born in Exe- 
 ter, England, October 17, 1792. His educa- 
 tion seems to have been confined to the ordi- 
 nary course of the grammar school of More- 
 ton ; and then he was set by his father at 
 work in his own trade, manufacturing wool- 
 len cloths for the market in China and the 
 Spanish peninsula. The lad had a strong- 
 liking for the study of languages, and soon 
 mastered at least five of those with which his 
 business associations brought him more or 
 less into contact. This was done before he 
 reached his sixteenth year. The mercantile 
 life, however, yielded to the literary, and he 
 became a writer of no mean ability, especially 
 upon political subjects. So he was brought 
 forward into a public position, and entered 
 Parliament while still a young man. During 
 this long career he continued writing, and at 
 the same time occupied several prominent 
 official positions, and in 1854 he was knighted 
 by the queen. In 1828 he received from the 
 University of Groningen the degree of LL. D. 
 As a religious man he has always been reck- 
 oned among the Unitarians ; but his faith 
 was sincere and his life was evangelical. He 
 was a most indefatigable worker and a great- 
 ly useful man. He gave aid to Prison Re- 
 form. He helped distribute the Bible. He 
 was on the side of everything good and true. 
 He rested for his salvation upon an atonement 
 wrought out by the infinite Son of God. He 
 died November 23, 1872, and on his tomb- 
 stone is engraved the first line of the hymn by 
 which it is likely he is most widely known, 
 " In the Cross o'f Christ I Glory." The pres- 
 ent hymn was published in an almost forgot- 
 ten volume, Hymns by John Bouiring, 1825. 
 This was a sort of sequel to Matins and Ves- 
 pers, London, 1823, in which his religious life 
 is at its best. 
 
 I 62 Divine Perfections. &s, 73. 
 
 GOD, my King, thy might confessing, 
 
 Ever will I bless thy name ; 
 Day by day thy throne addressing, 
 
 Still will I thy praise proclaim. 
 
 2 Nor shall fail from memory's treasure 
 Works by love and mercy wrought 
 
 Works of love surpassing measure. 
 Works of mercy passing thought.
 
 CLOSE OF SERVICE. 
 
 77 
 
 3 Full of kindness and compassion, 
 Slow of anger, vast in love, 
 
 God is good to all creation ; 
 All his works his goodness prove. 
 
 4 All thy works, O Lord, shall bless thee, 
 Thee shall all thy saints adore ; 
 
 King supreme shall they confess thee, 
 And proclaim thy sovereign power. 
 
 The poet-bishop, Richard Mant, D. D., au- 
 thor of this hymn, was born at Southampton 
 (Dr. Watts' birthplace), February 12, 1776. 
 He was a pupil of Winchester school, and 
 subsequently studied at Trinity College, Ox- 
 ford, graduated B. A. in 1797, and made 
 M. A. in 1799. He was successively fellow 
 of Oriel, college tutor, curate in Southampton, 
 and rector in London. He was created Bishop 
 of Killaloe and Kilfenora, Ireland, in 1820. 
 Of his death Josiah Miller says very sweetly : 
 "After a learned, zealous, and laborious life, 
 he exchanged toil for rest on November 2, 
 1848." 
 
 From his earliest years Bishop Mant showed 
 signs of poetic talent. He wrote poems in 
 honor of his father and of his schoolmaster, 
 and he edited the poems of Thomas Warton, 
 the poet laureate. Even the reasons for his 
 choice in marriage were put in verse and sent 
 to the object of his affections. His works are 
 too numerous even to mention. He is best 
 known, however, by the Commentary on the 
 Whole Bible, which he issued in connection 
 with Rev. Dr. D'Oyly, and by the Book of 
 Psalms in an English Metrical Version, 
 published in 1824. It is from this volume 
 that the hymn in question is taken. 
 
 1 63 " Sun of my soul!" L. M. 
 
 SUN of my soul ! thou Saviour dear, 
 It is not night if thou be near; 
 Oh, may no earth-born cloud arise 
 To hide thee from thy servant's eyes ! 
 
 2 When soft the dews of kindly sleep 
 My weary eyelids gently steep, 
 
 Be my last thought how sweet to rest 
 For ever on my Saviour's breast ! 
 
 3 Abide with me from morn till eve, 
 For without thee I cannot live ; 
 Abide with me when night is nigh, 
 For without thee I dare not die. 
 
 4 Be near to bless me when I wake, 
 Ere through the world my way I take : 
 Abide with me till in thy love 
 
 I lose myself in heaven above. 
 
 This popular hymn is compiled from the 
 second poem of Rev. John Keble in the 
 Christian Year. It contains fourteen stan- 
 zas, and the author annexed to it the text in 
 Luke 24 : 29 : "Abide with us ; for it is toward 
 evening, and the day is far spent." The tune 
 hich is now generally sung to it, 
 ed by W. H. Monk from a Ger- 
 melody, the same as that chosen 
 s before by Dr. Thomas Hastings, 
 
 and sung here in the United States as Halle 
 in six lines sevens, to the words, " Christ, 
 whose glory fills the skies." 
 
 164 Evening Shadows. L. M. 
 
 AGAIN, as evening's shadow falls, 
 We gather in these hallowed walls ; 
 And evening hymn and evening prayer 
 Rise mingling on the holy air. 
 
 2 May struggling hearts that seek release 
 Here find the rest of God's own peace ; 
 And, strengthened here by hymn and prayer, 
 Lay down the burden and the care. 
 
 3 O God our Light, to thee we bow ; 
 Within ajl shadows standest thou : 
 Give deeper calm than night can bring. 
 Give sweeter songs than life can sing. 
 
 4 Life's tumult we must meet again, 
 We cannot at the shrine remain ; 
 But in the spirit's secret cell 
 
 May hymn and prayer for ever dwell. 
 
 This excellent evening hymn was written 
 by Rev. Samuel Longfellow, a minister of 
 high standing in the Unitarian Church, and a 
 poet of good repute. He was born at Port- 
 land, Me., on June 18, 1819, and was grad- 
 uated at Harvard University in 1839, and at 
 the Harvard Divinity School in 1846. He 
 became the pastor of a church in Fall River, 
 Mass., in 1848, and in 1853 he accepted a call 
 to the Second Unitarian Church of Brooklyn. 
 In 1869 he resigned his charge in Brooklyn 
 and went abroad. On his return he settled at 
 Cambridge, Mass., and though he continued 
 to preach, he had no pastoral charge until 
 1878, when he became minister of a church at 
 Germantown, Pa. In 1882 he returned to 
 Cambridge. In addition to writing several 
 essays for The Radical (i866-'7i) and many 
 hymns that have a place in other collections 
 than his own, Mr. Longfellow compiled, in 
 association with the Rev. Samuel Johnson, A 
 Book of Hymns, 1846. It is of this volume 
 that the story is told ; it seems that one of the 
 editors made the remark in the presence of a 
 facetious contemporary concerning the em- 
 barrassment he felt in finding a name for the 
 new hymnal. " Why," said this helpful friend, 
 remembering the given name of both of the 
 compilers, " you might call it The Sam Book." 
 Mr. Longfellow afterward published for con- 
 gregational use, A Book of Hymns and Tunes, 
 1859, and o. small volume for the vesper ser- 
 vice that he had instituted. In 1853 he and 
 Col. T. W. Higginson edited Thalatta: A 
 Book for the Seaside, a collection of poetry 
 that was partly original. He also published 
 the Life of Henry W'adsworth Longfellow, 
 1 886, and Final Memorials of H. IV. Long- 
 fellow, 1887. He died at Portland, Me., Oc- 
 tober 3, 1892, and was buried there in the 
 family tomb.
 
 CLOSE OF SERVICE. 
 
 I 65 Evening Song. 
 
 GLORY to thee, my God. this night, 
 For all the blessings of the light ; 
 Keep me, oh, keep me, King of kings ! 
 Beneath thine own almighty wings. 
 
 L. M. 
 
 3 Teach me to live, that I may dread 
 The grave as little as my bed : 
 Teach me to die, that so I may 
 Rise glorious at the judgment-day. 
 
 4 Oh, let my soul on thee repose, 
 
 And may sweet sleep mine eyeiids close ! 
 Sleep, which shall me more vigor&us make 
 To serve my God when I awake. 
 
 5 Praise God, from whom all blessings flow ; 
 Praise him, all creatures here below ; 
 Praise him above, ye heavenly host ; 
 Praise Father, Son, and Holy < .host ! 
 
 This hymn, upon the authority of Anglican 
 Hymnology, stands among the four which 
 head the list of first-class songs of worship 
 thus far produced in the English language, 
 having received equally the sign of popular 
 approval among the hymnals. " Hark ! the 
 herald angels sing," by Charles Wesley, 
 " Rock of Ages, cleft for me," by Augustus 
 Toplady, " Lo ! He comes with clouds de- 
 scending," also by Charles Wesley these are 
 the other three in the exalted companionship. 
 It is likely that a vote among the American 
 churches of every name might show the same 
 results. Certainly the familiar hymn of 
 Bishop Ken would, with " Rock of Ages," 
 stand at the head of the list in the estimate of 
 the people. 
 
 It is something to follow the course of a 
 good man, who, amid the strife of parties, is 
 faithful to himself and to his God : who de- 
 sires not high position, yet accepts it when it 
 falls to his lot, and when conscience forbids 
 him to retain it, can leave it without a wistful 
 look behind. Such a man was Thomas Ken, 
 Bishop of Bath and Wells under Charles II. 
 and James II.; under William and Mary a 
 deprived nonjuror ; under Anne a reconciled 
 
 but private member of the Church of Eng- 
 land. The queen, at Bishop Hooper's sug- 
 gestion, gave him a pension of ^200 a year 
 from the Treasury. Ken, now old and in 
 feeble health, to whom Lord Weymouth had 
 already granted an annuity of ^80 a year, ac- 
 cepted the kindly offer, and the last seven 
 years of his life, after the fourteen years of 
 trial which had elapsed since his deprivation,, 
 were passed in peace and comfort. On 
 March 10, 1711, he became conscious that 
 death was near, and spent the evening in de- 
 stroying all of his papers which were likely to 
 perpetuate any bitterness. On March 19, at 
 Longleat, he peacefully breathed his last. On 
 March 21 twelve poor men bore his body to 
 the quiet grave in Frome Selwood. His fu- 
 neral and his tomb were of the humblest de- 
 scription, in accordance with the character of 
 his life and his own desire. 
 
 So passed away the " seraphic doctor " of 
 the English Church. It has been said that 
 by his three hymns the Morning, Evening, 
 and the less known Midnight hymn he has 
 conferred a greater benefit upon posterity than 
 if he had founded three hospitals. It had al- 
 ways been his devout and earnest wish that 
 the saints of God might praise God in words 
 of his, and that wish has been abundantly 
 granted. His other poems, though they are 
 always beautiful in sentiment and often bright 
 in language, are practically dead. They are 
 poems of a saint, but of one who did not 
 possess " the vision and the faculty divine " of 
 the poet. But it was not in vain that he, like 
 another displaced bishop to whom he corn-- 
 pares himself St. Gregory of Nazianzus 
 devoted to sacred song what he calls " the 
 small dolorous remnant of my days." There 
 is a value in the thoughts which he expressed 
 apart from the too prosaic verse in which he 
 enshrined them, and they brought him the 
 most powerful anodynes for his many sor- 
 rows. 
 
 It is recorded in this good man's biography 
 that he used to sing the Morning Hymn to 
 his own accompaniment on the lute. He 
 was buried in the early dawn at Frome, close 
 by the wall of the church. This had been his 
 own request both as to time and place ; he 
 left behind him the wish : " Under the east 
 window of the chancel, just at sunrising." 
 They did what he asked ; and they sang, 
 "Awake, my soul, and with the sun." Dur- 
 ing his last years this devout man carried his 
 shroud in his portmanteau, and was accus- 
 tomed to say that " It might be as soon 
 wanted as any other of his habiliments." 
 This scene is referred to in fitting terms in
 
 CLOSE OF SERVICE. 
 
 79 
 
 one of the finest of poems written by Monk- 
 ton Milnes : 
 
 " Let other thoughts, where'er I roam, 
 
 Ne'er from my memory cancel 
 The coffin-fashioned tomb at Frome 
 
 That lies behind the chancel ; 
 A basket-work where bars are bent, 
 
 Iron in place of osier, 
 And shapes above that represent 
 
 A miter and a crosier. 
 
 " These signs of him that slumbers there 
 
 The dignity betoken ; 
 These iron-bars a heart declare 
 
 Hard bent but never broken ; 
 This form portrays how souls like his, 
 
 Their pride and passion quelling, 
 Preferred to earth's high palaces 
 
 This calm and narrow dwelling. 
 
 " There with the churchyard's common dust 
 
 He loved his own to mingle; 
 The faith in which he placed his trust 
 
 Was nothing rare or single ; 
 Yet lay he to the sacred wall 
 
 As close as he was able 
 The blessed crumbs might almost fall 
 
 Upon him from God's table. 
 
 "Who was this father of the church, 
 
 So sacred in his glory ? 
 In vain might antiquarians search 
 
 For records of his story ; 
 But preciously tradition keeps 
 
 The fame of holy men : 
 So there the Christian smiles and weeps 
 
 For love of Bishop Ken 
 
 " A name his country once forsook, 
 
 But now with joy inherits, 
 Confessor in the church's book 
 
 And Martyr in the Spirit's ! 
 That dared with royal powers to cope, 
 
 In peaceful (aith persisting, 
 A braver Becket who could h 
 
 To conquer unresisting." 
 
 166 
 
 ope 
 
 " Desire of Nations." 
 
 L. M. 
 
 WHEN shades of night around us close, 
 And weary limbs in sleep repose, 
 The faithful soul awake may be, 
 And longing sigh, O Lord, to thee. 
 
 2 Thou true Desire of nations, hear; 
 Thou Word of God, ihou Saviour dear; 
 In pity heed our humble cries, 
 
 And bid at length the fallen rise. 
 
 3 Oh, come, Redeemer, come and free 
 Thine own from guilt and misery ; 
 The gates of heaven again unfold, 
 Which Adam's sin had closed of old. 
 
 4 All praise, eternal Son, to thee, 
 Whose advent doth thy people free ; 
 Whom with the Father we adore 
 And Holy Ghost for evermore. 
 
 Many of this author's most celebrated 
 hymns are known to us by translations which 
 are found in Hymns Ancient and Modern. 
 Charles Coffin was born near Rheims, France, 
 in 1676, and early distinguished himself as a 
 Latin poet and teacher. He graduated at 
 Paris in 1701, immediately afterwards accept- 
 ing a position at the College of Dormans- 
 Beauvais, the principal of which he became in 
 1713; five years later he succeeded the his- 
 torian Rollin as Rector of the University of 
 
 Paris. He was a man of such force of char- 
 acter that he revolutionized the administra- 
 tion of the university, and under him it was 
 raised to its highest pitch of success. So 
 great was his personal influence that he im- 
 pressed himself upon a generation of French- 
 men, many of whom rose to eminence in after 
 life. Coffin is celebrated for his participation 
 in the Paris Breviary, the liturgical book of the 
 Roman-catholic Church, in which are found the 
 hymns as well as the prayers. A demand for 
 a reformation of the Breviary had arisen in 
 the sixteenth century, as the versions then in 
 use contained much bad Latin and many 
 metrical faults ; and for many years different 
 authors were employed upon the work. The 
 final revison was published in 1736 by a 
 commission of three ecclesiastics, of whom 
 Charles Coffin was one. Nearly a hundred 
 of his own compositions, including some new 
 versions of ancient hymns, appeared in it, and 
 his work is on a high level of excellence. He 
 died in 1749 honored and admired by those 
 who had known him. 
 
 167 "Bless -us this eve .'" L. M. 
 
 O FATHER, who didst all things make 
 That heaven and earth might do thy will, 
 
 Bless us this eve for Jesus' sake, 
 And for thy work preserve us still. 
 
 2 O Son, who didst redeem mankind, 
 And set the captive sinner free, 
 
 Keep us this eve with peaceful mind, 
 That we may safe abide with thee. 
 
 3 O Holy Ghost, who by thy power 
 Dost sanctify the church elect, 
 
 Seal us this eve, and hour by hour 
 Our bodies guard, our souls direct. 
 
 4 Praise to the Father and the Son, 
 O Spirit, equal praise to thee: 
 
 All glory be to God alone, 
 Now, and throughout eternity ! 
 
 Concerning the now acknowledged author 
 of this hymn, no particulars were given for a 
 long time, beyond his name and the fact that 
 some unmentioned English hymnal published 
 the stanzas first in 1846, with the name of 
 Rev. H. B. Heathcote attached to them. It 
 is only lately that the information reaches us 
 that the hymn was really written by Rev. 
 William Beadon Heathcote", who was edu- 
 cated at New College, Oxford, taking his de- 
 gree in 1840. For some time he was a Fel- 
 low and a tutor in that institution ; then he 
 became Precentor of Salisbury Cathedral, 
 then Chaplain to the Bishop of Salisbury and 
 Select Preacher at Oxford. This hymn is 
 given in two forms, one for morning and the 
 second for evening. The author died in Au- 
 gust, 1862. A lyric so really excellent as 
 this deserves to have received a better treat- 
 ment. Its sentiment is fresh and its struc-
 
 So 
 
 CLOSE OF SERVICE. 
 
 ture is graceful. There is a fable in the Jew- 
 ish Talmud which it readily suggests. The 
 ancient rabbins used to say two angels, one 
 of good and one of evil, accompany every 
 man when on Sabbath eve he leaves the syna- 
 gogue for his home. If he finds the table 
 spread in his house and the proper lamps 
 lighted, the wife and children being all ready 
 in becoming attire for the sacred day, then 
 the angel of good says : " May the next Sab- 
 bath, and may all thy Sabbaths, be like this ! 
 Peace unto this dwelling, peace !" And to 
 this blessing even the angel of evil is forced 
 to add, "Amen !" But if the house is not 
 ready, and no preparations for the holy day 
 have been made, then the angel of evil speaks : 
 and what he says is, " May all thy Sabbaths 
 be like this !" And the angel of good is 
 compelled to answer with tears, "Amen !" 
 
 1 68 Twilight. L. M. 
 
 GREAT God ! to thee my evening song 
 
 With humble gratitude I raise ; 
 Oh, let thy mercy tune my tongue, 
 
 And fill my heart with lively praise. 
 
 2 My days unclouded as they pass, 
 And every gentle rolling hour, 
 
 Are monuments of wondrous grace, 
 And witness to thy love and power. 
 
 3 Seal my forgiveness in the blood 
 Of Jesus ; his dear name alone 
 
 I plead for pardon, gracious God ! 
 And kind acceptance at thy throne. 
 
 Miss Anne Steele has added here another 
 of her hymns. It offers the suggestion of 
 Sabbath rest and breathes the air of repose. 
 " Theodosia " is tired with the labors of an- 
 other day, and now seeks recuperation in 
 spiritual communion with God. Our devo- 
 tions are often hurried and incomplete, and 
 of course unsatisfactory. The week rushes 
 by and leaves us exhausted. Like the bride 
 in the Song of Songs, we have now and then 
 to confess, " They made me the keeper of 
 the vineyards ; but mine own vineyard have 
 I not kept." Our services are too full of 
 excitement on the Lord's day, too meager of 
 tranquil worship. Then comes the joyous 
 evening, and we sit at the Master's feet for 
 our twilight hymn. 
 
 Even physicians and scientists are coming 
 to the rescue of this one day in seven as a 
 prime necessity for all classes of human be- 
 ings. Dr. John W. Draper says : " The con- 
 stitution of the brain is such that -it must 
 have its time to repose. Periodicity is 
 stamped upon it. Nor is it enough that it 
 is awake and in action by day, and in the 
 silence of the night obtains rest and repose ; 
 that same periodicity which belongs to it as 
 a whole belongs to all its constituent parts. 
 
 One portion of it cannot be called into in- 
 cessant activity without the risk of injury. 
 Its different regions, devoted to different 
 functions, must have their separate times of 
 rest. The excitement of one part must be 
 coincident with a pause in the action of an- 
 other. The Sabbath is a boon to all classes 
 of men ; for, in whatever position of life we 
 may be placed, it is needful for us to have an 
 opportunity of rest. No man can, for any 
 length of time, pursue one avocation or one 
 train of thought without mental, and there- 
 fore bodily, injury nay, without insanity." 
 
 | 69 "Perpetual blessings." L. M. 
 
 Mv God, how endless is thy love! 
 
 Thy gifts are every evening new ; 
 And morning mercies from above 
 
 Gently ciistil, like early dew. 
 
 2 Thou spread's! the curtains of the night, 
 Great Guardian of my sleeping hours ; 
 
 Thy sovereign word restores the light, 
 And quickens all my drowsy powers. 
 
 3 I yield my powers to thy command ; 
 To thee I consecrate my days ; 
 
 Perpetual blessings from thy hand 
 Demand perpetual songs of praise. 
 
 This familiar hymn is found as No. 81 in 
 Dr. Isaac Watts' Book I., where it shows the 
 usual three stanzas entirely unchanged. It is 
 entitled "A Song for Morning or Evening," 
 and has attached to it two texts. The refer- 
 ence to Lamentations 3 : 23 appears in the 
 opening verse : " His compassions fail not ; 
 they are new every morning ;" and that to 
 Isaiah 45 : 7, in the second : " I form the light 
 and create darkness." The sentiment of the 
 whole poem is well indicated in the name of 
 the tune to which for many years it has been 
 generally sung. " Gratitude " is the truest 
 feeling exercised by a sincere child of God 
 when the day is begun and the care of the 
 Highest is remembered, as well as when the 
 day is ended and the same gracious protec- 
 tion has been received again. This song of 
 the heart is welcomed in all the collections on 
 both sides of the sea. Simple as it is, it has 
 been reckoned as one of the Third Rank 
 hymns of the Future by the critics of Angli- 
 can Hymnology. 
 
 1 7O Benediction. L. M. 
 
 THE peace which God alone reveals, 
 And by his word of grace imparts, 
 
 Which only the believer feels, 
 Direct, and keep, and cheer our hearts ! 
 
 2 And may the holy Three in One, 
 The Father, Word, and Comforter, 
 
 Pour an abundant blessing down 
 On every soul assembled here ! 
 
 3 Praise God, from whom all blessings flow: 
 Praise him. all creatures here below; 
 
 Praise him above, ye heavenly host ; 
 Praise Father, Son, and Holy Ghost.
 
 CLOSE OF SERVICE. 
 
 One of Rev. John Newton's exquisite felici- 
 ties in voicing the apostle Paul's benediction, 
 joined to the common Doxology, and so fur- 
 nishing a very htting group of stanzas to be 
 used at the close of divine service. The bene- 
 diction is found in Philippians 4:7. "And 
 the peace of God, which passeth all under- 
 standing, shall keep your hearts and minds 
 through Christ Jesus." The Doxology is the 
 final verse in Ken's Evening Hymn. 
 
 | 7 | Evening. L. M. 
 
 THUS far the Lord has led me on ; 
 
 Thus far his power prolongs my days ; 
 And every- evening shall make known 
 
 Some fresh memorial of his grace. 
 
 2 Much of my time has run to waste, 
 And I, perhaps, am near my home ; 
 
 But he forgives my follies past, 
 And gives me strength for days to come. 
 
 3 I lay my body down to sleep; 
 Peace is the pillow for my head ; 
 
 While well-appointed angels keep 
 Their watchful stations round my bed. 
 
 4 Thus, when the night of death shall come, 
 My flash shall rest benefcth the ground, 
 
 And wait thy voice to break my tomb, 
 With sweet salvation in the sound. 
 
 In Book I. of Dr. Isaac Watts this old folk- 
 song appears with its simple title, "An Eve- 
 ning Hymn." It gives for its foundation ref- 
 erences to parts of Psalms 3 and 4, and con- 
 sists of six stanzas. It is accepted in almost 
 all the modern collections, and is perhaps in 
 this country the best learned and most used 
 in all our family devotions at the close of the 
 day. The music of " Hebron " will alone 
 seem to fit the words. Who can forget it ? 
 
 " Old tunes are precious to me as old paths 
 
 In which I wandered as a happy boy ; 
 In truth they are the old paths of the soul, 
 Oft trod, well-worn, familiar, up to God." 
 
 1 72 Dismissal. L. M. 
 
 DISMISS us with thy blessing, Lord ! 
 Help us to feed upon thy word ; 
 All that has been amiss, forgive, 
 And let thy truth within us live. 
 
 2 Though we are guilty, thou art good ; 
 Wash all our works in Jesus' blood ; 
 Give every burdened soul release, 
 And bid us all depart in peace. 
 
 Rev. Joseph Hart, the author of this hymn, 
 was born in London in 1712. Little is known 
 of his early life, but his education was good, 
 and he was for many years a teacher of lan- 
 guages. As a young man he had many se- 
 rious thoughts, but he led a dissipated life 
 and stifled his better impulses. He even 
 wrote a book in 1741 entitled The Unreason- 
 ableness of Religion ; but his conscience was 
 aroused by the contemplation of Christ's suf- 
 ferings in the Garden of Gethsemane, and in 
 1759 he commenced both to preach and to 
 
 write hymns. Soon after, at the age of forty- 
 eight, he became minister of Jewin Street In- 
 dependent Chapel in London. His after life 
 was not without thorns, but his conviction of 
 the truths of the Gospel was deep and sin- 
 cere, and he died in the ministry, May 24, 
 1768. In the preface to his book of hymns 
 he speaks of his conversion in language 
 which shows how profound had been his 
 sense of sin, and how great the relief when 
 he acknowledged Christ as his Master. 
 
 I 73 Fruits of Holiness. S. M. 
 
 LORD of the hearts of men, 
 Thou hast vouchsafed to bless 
 
 From age to age thy chosen saints 
 With fruits of holiness. 
 
 2 Here faith and hope and love 
 Reign in sweet bond allied ; 
 
 There, when this little day is o'er, 
 Shall love alone abide. 
 
 3 Oh, love, oh, truth, oh, light ! 
 Light never to decay ! 
 
 Oh, rest from thousand labors past, 
 Oh, endless Sabbath day ! 
 
 4 Here, bearing the good seed, 
 "Mid cares and tears we come ; 
 
 There, with rejoicing hearts, we bear 
 Our harvest-burdens home. 
 
 5 Oh, give us, mighty Lord, 
 The fruits thyself <lost love : 
 
 Soon shall thou from thy judgment-seat 
 Crown thine own gifts above. 
 
 J. R. WOODhORD, D. D. 
 
 The author of this hymn is the Rev. James 
 Rxissell Woodford, D. D. He was born at 
 Henley-on-Thames, England, April 30, 1820, 
 and was duly graduated at Pembroke College, 
 Cambridge, in the class of 1842, taking very 
 6
 
 82 
 
 CLOSE OF SERVICE. 
 
 high honors in mathematics and classics. 
 He entered at once upon the ministry in the 
 Established Church, being ordained a deacon 
 in 1843 and a priest in 1845. Appointed to 
 the incumbency of the new district church at 
 St. Mark's, Easton, near Bristol, he remained 
 in this charge until 1855, when he was pre- 
 sented to the vicarage of Kempsford, Glou- 
 cestershire ; then he was chosen by the trus- 
 tees of the parish and vicarage of Leeds to 
 assume sole care of the work in that busy 
 capital of the West Riding. This was an 
 arduous work, but he became popular and 
 useful at once, giving his whole heart and 
 strength to his duties. But in 1873 he was 
 appointed the Bishop of Ely, and was conse- 
 crated to the office on December 14 of that 
 year at Westminster Abbey. There he spent 
 the rest of his life ; twelve years of energetic 
 work concluded his ministry ; he died at the 
 palace October 24, 1885. 
 
 This hymn is translated from the Latin ; 
 the original is found in the Paris Breviary, 
 commencing " Supreme Motor cordium ;" 
 the English rendering of it was contributed 
 by Dr. W r oodford to the Parish Hymn Book 
 in 1863. He has composed some good origi- 
 nal hymns also. 
 
 I 74 The Evening Hour. 8s, 6s. 
 
 THE Sabbath day has reached its close, 
 Yet, Saviour, ere I seek repose, 
 Grant me the peace thy love bestows: 
 Smile on my evening hour. 
 
 2 Weary, I come to thee for rest ; 
 Hallow and calm my troubled breast ; 
 Grant me thy Spirit for my guest: 
 
 Smile on my evening hour. 
 
 3 Let not the gospel seed remain 
 Unfruitful, or be sown in vain ; 
 
 Let heavenly dews descend like rain : 
 Smile on my evening hour. 
 
 4 Oh, Jesus, Lord, enthroned on high, 
 Thou hearest the contrite spirit's sigh ; 
 Look down on me with pitying eye : 
 
 Smile on my evening hour. 
 
 5 My only intercessor thou, 
 Mingle thy fragrant incense now 
 With every prayer and every vow : 
 
 Smile on my evening hour. 
 
 6 And, oh, when time's short course shall end, 
 And death's dark shades around impend, 
 
 My God, my everlasting Friend, 
 Smile on my evening hour. 
 
 We might have known, from this favorite 
 fashion used in its meter, that the hymn be- 
 fore us was to be reckoned with those of the 
 gifted granddaughter of Rev. John Venn, 
 Miss Charlotte Elliott, who wrote " Just as I 
 am, without one plea." That form of stanza 
 has been rarely employed by our sacred 
 poets. \Ve are informed, in the memoirs of 
 
 another woman, in many respects equally 
 gifted and famous, Mary Lundie Duncan, 
 that once she started for health's sake upon 
 an extended tour in the country. With a 
 younger brother she journeyed through a de- 
 parting snowstorm to the dwelling of her 
 future father-in-law. Of the trip she says : 
 " The pass of Dalveen looked so beautiful in 
 alternate streaks of snow and green sward, 
 that I could not telf whether to prefer it so 
 or in the rich glow of summer, as I saw it be- 
 fore. On the way I read Haldane's sermon, 
 ' The Jews God's Witnesses,' with much in- 
 terest. Elliott's poetry employed me for 
 miles." Such a record makes one think of 
 the singing pilgrim, far on ahead of him in 
 the valley of the Shadow of Death, whom 
 Christian heard with a cheered heart. 
 
 | 75 "Precious seed." C. M. 
 
 ALMIGHTY God, thy word is cast 
 
 Like seed into the ground ; 
 Now let the dew of heaven descend, 
 
 And righteous fruits abound. 
 
 2 Let not the foe of Christ or man 
 This holy seed remove, 
 
 But give it root in every heart 
 To bring forth fruits of love. 
 
 3 Let not the world's deceitful cares 
 The rising plant destroy, 
 
 But let it yield a hundred-fold, 
 The fruits of peace and joy. 
 
 4 Nor let thy word, so kindly sent 
 To raise us to thy throne, 
 
 Return to thee and sadly tell 
 That we reject thy Son. 
 
 Rev. John Cawood was born at Matlock, 
 Derbyshire, England, March 18, 1775. He 
 was graduated at Oxford in 1801, and was 
 ordained to the ministry in the Church of 
 England. Then he became a perpetual curate 
 in Bewdley, Worcestershire, remaining there 
 until his death, November 7, 1852. He was 
 the author of many hymns besides this one, 
 some of them of real merit being found in 
 our modern collections ; but they appear 
 with many changes in the phraseology from 
 his own originals, and have been improved 
 much in matters of taste and gracefulness of 
 composition. This one is given in Lyra Brit- 
 anm'ca, and some date it about the year 
 1815. It is entitled " Hymn after Sermon," 
 and it is most useful in just that place. 
 
 (76 "Keep us." C. M. 
 
 ANOTHER day is past and gone ; 
 
 O God, we bow to thee ; 
 Again, as nightly shades come on, 
 
 To thy defence we flee. 
 
 2 Forgive us all the evil done, 
 
 The good undone, to-day ; 
 And keep us from the Wicked One, 
 
 Now, Father, and for aye.
 
 CLOSE OF SERVICE. 
 
 3 When shall that day of gladness come, 
 Ne'er sinking in the west ; 
 
 That country and that blessed home, 
 Where none shall break our rest 
 
 4 Where we, O God, preserved beneath 
 The shelter of thy wing, 
 
 For evermore thy praise shall breathe, 
 And of thy mercy sing ? 
 
 Rev. Isaac Williams, translator of this 
 hymn, was born at Cwmcynfelin in Cardigan- 
 shire, Wales, December 12, 1802, but his 
 home was in London, where he received his 
 early education. He gained from his tutor, 
 an English clergyman, a great fondness for 
 Latin poetry, and became so proficient in 
 that language that he used not only to write, 
 but to think in it, being obliged in writing an 
 English theme to translate his ideas, which 
 were in Latin, into his own language. In 
 1821 he entered Trinity College, Oxford, and 
 two years later won the University prize for 
 Latin verse. This fact became a turning- 
 point in his career, as it brought him into 
 friendship with John Keble, who exercised a 
 powerful influence over him and greatly en- 
 riched his spiritual life. Keble interested him- 
 self in the young man, and for some years 
 Williams spent his long vacations with him, 
 Robert Wilberforce, then an undergraduate 
 at Oriel College, being sometimes of the 
 party. In 1829 Williams was ordained to 
 the curacy of Windrush, a few miles from 
 Fairford, where Keble was living ; but he did 
 not remain there long, as he competed suc- 
 cessfully for a Trinity Fellowship and re- 
 turned to Oxford the same year as college 
 tutor. Here he met J. H. Newman and was 
 strongly drawn towards him, like most people 
 who knew this great man. He became New- 
 man's curate at St. Mary's, Oxford, where he 
 remained until 1842, when he married and 
 removed to Bisley as curate. His life after- 
 ward was uneventful except for one occur- 
 rence. When Keble resigned his Poetry 
 Professorship at Oxford he was desirous that 
 Williams should be his successor, as he 
 seemed not only to be in entire sympathy of 
 feeling with him but possessed great poetical 
 merit, his reputation as a sacred poet being 
 only second to that of Keble himself. He 
 was, however, identified with the tractarian 
 writers, as he had actually written Tract 
 So, which had given great offence to some, 
 and was known as the friend and coadjutor 
 of Newman. Hence vehement opposition to 
 his election arose; this resulted in his with- 
 drawal from public life and from Oxford. He 
 removed to Stinchcombe in 1848, where he 
 lived in retirement for many years, devo- 
 ting himself to literary work, until on May I, 
 
 1865, after a long illness, he passed quietly 
 away. 
 
 His reputation as a devotional writer, both 
 of prose and verse, is very high, and his char- 
 acter was singularly attractive. His three 
 Tracts, 80, 86, and 8j, were very valuable to 
 his party at Oxford, and he published many 
 other volumes of sermons and religious medi- 
 tations which are most winning in their tone. 
 The poetical translations that he made from 
 the Latin, although often not available for 
 common use on account of the irregularity of 
 the meters he adopted, have inspired others to 
 undertake kindred tasks. With a poetical 
 taste so true and a talent so great, his work 
 set a standard which has made itself felt in 
 hymnody in England. 
 
 1 77 Psalm 89. C. M. 
 
 BLEST are the souls that hear and know 
 
 The gospel's joyful sound ; 
 Peace shall attend the path they go, 
 
 And light their steps surround. 
 
 2 Their joy shall bear their spirits up 
 Through their Redeemer's name ; 
 
 His righteousness exalts their hope, 
 Nor Satan dares condemn. 
 
 3 The Lord, our glory and defence, 
 Strength and salvation gives ; 
 
 Israel ! thy King for ever reigns, 
 Thy God for ever lives. 
 
 This is Dr. Isaac Watts' version of Psalm 
 89, C. M., Third Part. As a hymn to be 
 sung after a sermon it is full of precept and 
 prayer alike. It has a suggestion of warning 
 against dullness in public devotion. " It is 
 dangerous," says pious old Gurnall, " to fall 
 asleep with a candle burning by our side, but 
 more dangerous still to sleep while the candle 
 of the Word is shining so near us." John 
 Wesley, although never neglectful of his min- 
 isterial gravity, had nevertheless a good sense 
 of humor. His servant, Michael Fenwick, 
 complained that his own name was not so 
 much as once mentioned in the good man's 
 .published journal. Wesley intimated that he 
 would remember him quite conspicuously be- 
 fore long. Indeed, in the very next number 
 he put in this record : " Left Epworth with 
 great satisfaction, and about one o'clock 
 preached at Clayworth. I think none were 
 unmoved but Michael Fenwick, who fell fast 
 asleep under an adjoining hay-rick." 
 
 1 78 Twilight. C. M. D. 
 
 THE shadows of the evening hours 
 
 Fall from the darkening sky, 
 Upon the fragrance of the flowers 
 
 The dews of evening lie; 
 Before thy throne, O Lord of heaven I 
 
 We kneel at close of day ; 
 Look on thy children from on high, 
 
 And hear us while we pray.
 
 CLOSE OF SERVICE. 
 
 2 The sorrows of thy servants, Lord, 
 Oh, do not thou despise, 
 
 But let the incense ol our prayers 
 
 Before thy mercy rise ; 
 The brightness of the coming night 
 
 Upon the darkness rolls ; 
 With hopes of future glory chase 
 
 The shadows of our souls. 
 
 3 Slowly the rays of daylight fade ; 
 So fade within our heart 
 
 The hopes in earthly love and joy, 
 
 That one by one depart ; 
 Slowly the bright stars, one by one, 
 
 Within the heavens shine: 
 Give us, O Lord, fresh hopes in heaven, 
 
 And trust in things divine. 
 
 4 Let peace, O Lord ! thy peace, O God ! 
 Upon our souls descend, 
 
 From midnight fears and perils thou 
 Our trembling hearts defend : 
 
 Give us a respite from our toil, 
 Calm and subdue our woes ; 
 
 Through the long day we suffer, Lord, 
 Oh, give us now repose ! 
 
 Miss Adelaide Anne Procter, the well-known 
 and well-beloved poet who wrote " The Lost 
 Chord," was the daughter of Bryan Waller 
 Procter, better recognized most likely by his 
 pen-name " Barry Cornwall." These two au- 
 thors will stand together for long years as 
 having been geniuses of rare taste and like 
 gift, and at the same time loving workers side 
 by side under one roof. The daughter, who 
 composed the hymn now before us, was born 
 in Bedford Square, London, October 30, 1825, 
 and died February 2, 1864. .Though her life 
 was short, she has been able to secure a place 
 in the hearts of many friends by the singular 
 tenderness and sympathetic tone of most of 
 her writings. She had remarkable gift in the 
 way of bringing comfort, and her poems rank 
 high in English literature. She used to pre- 
 pare pieces and little volumes for specific sale, 
 so as to obtain money for fairs and bazars 
 held in behalf of the suffering creatures of 
 God men and women and children and ani- 
 mals so that she was a popular and profit- 
 able contributor to societies having benevolent 
 operations in hand. In 1851 this lady became 
 a convert to the faith and practice of the 
 Roman-catholic Church. Her devotion was 
 intense and sincere, outrunning even pru- 
 dence, and exhausting her life with too great 
 demands upon her strength and her sensi- 
 bility. 
 
 I 79 Psalm 134. C. M. D. 
 
 SHINE on our souls, eternal God, 
 
 With rays of beauty shine ! 
 Oh, let thy favor crown our davs, 
 
 And all their round be thine ! 
 Did we not raise our hands to thee, 
 
 Our hands might toil in vain ; 
 Small joy success itself could give, 
 
 If thou thy love restrain. 
 
 2 With thee let every week begin, 
 
 With thee each day be spent ; 
 For thee each fleeting hour improved, 
 
 Since each by thee is lent. 
 Thus cheer us through this desert road 
 
 Till all our labors cease. 
 And heaven refresh our weary souls 
 
 With everlasting peace. 
 
 This is found as No. 53 of Dr. Philip Dodd- 
 ridge's Hymns, and is entitled, "Joy and 
 Prosperity from the Presence and Blessing of 
 God." It has four stanzas, and is referred 
 by the author to Psalm 90:17. It was writ- 
 ten to be sung at the close of the sermon as 
 usual. 
 
 180 
 
 "He caret A. 
 
 How gentle God's comm 
 
 How kind his precepts are ! 
 '""me, cast your burdens on the Lord, 
 nd trust his constant care. 
 
 S. M. 
 
 Com 
 A 
 
 nands ! 
 ts are ! 
 
 2 Beneath his watchful eye 
 His saints securely dwell ; 
 
 That hand which bears creation up 
 Shall guard his children well. 
 
 3 Why should this anxious load 
 Press down your weary mind ? 
 
 Haste to your heavenly Father's throne, 
 And sweet refreshment find. 
 
 4 His goodness stands approved, 
 Unchanged from day to day : 
 
 I '11 drop my burden at his feet, 
 And bear a song away. 
 
 This is No. 340 in the collection of Dr. 
 Philip Doddridge's Hymns. He has entitled 
 it, " God's Care a Remedy for Ours." An- 
 nexed to it also is the mention of i Peter 5 : 7 
 as a text : " Casting all your care upon him ; 
 for he careth for you." There is rather more 
 poetry than usual in this hymn ; the author is 
 always didactic, no matter what else he is ; 
 but in the final stanza here he has a very 
 beautiful image in the exchanging of a burden 
 for a song. It makes us think of the lan- 
 guage Edward Garrett puts into the mouth of 
 one of his speakers in his story : " When the 
 song 's gone out of your life, you can't start 
 another while it 's a-ringing in your ears ; it 's 
 best to have a bit of silence, and out o' that, 
 maybe, a psalm '11 come by-and-by." 
 
 181 " Still with thee." S. M 
 
 STILL, still with thee, my God, 
 
 I would desire to be : 
 By day, by night, at home, abroad, 
 
 I would be still with thee. 
 
 2 With thee when dawn comes in 
 And calls me back to care, 
 
 Each day returning to begin 
 With thee, my God, in prayer. 
 
 3 With thee when day is done, 
 And evening calms the mind ; 
 
 The setting, as the rising, sun 
 With thee my heart would find.
 
 CLOSE OF SERVICE. 
 
 4 With thee, in thee, by faith 
 
 Abiding I would be : 
 By day, by night, in life, in death, 
 
 I would be still with thee. 
 
 JAMES DRUMMOND BURNS. 
 
 Rev. James Drummond Burns, the author 
 of this hymn, was one of those poets whose 
 sweetest songs are the result of suffering. Born 
 in Edinburgh, February 18, 1823, he was edu- 
 cated at the High School and University in that 
 city. He received his theological training un- 
 der Thomas Chalmers, the great leader of the 
 Free Church of Scotland, and in 1845 be- 
 came pastor of the Presbyterian congregation 
 at Dunblane. His frame was enfeebled by 
 hard study, and after two years of pastoral 
 work he was obliged to go to Madeira, where 
 in a favorable climate he improved in health, 
 and took charge of the Presbyterian Church 
 at Funchal. After five years spent in this 
 foreign country he thought himself able to 
 return to England. In 1855 he became min- 
 ister of the Presbyterian Church at Hamp- 
 stead, London ; but after nine years of work 
 and worry he was forced to seek a southern 
 climate again and went to Mentone, where he 
 died November 27, 1864. Although a poet, 
 whose hymns rank among the very best for 
 beauty and depth of feeling, he was ready at 
 any moment to turn aside from the world of 
 art to assist the poor and sick, and his preach- 
 
 ing was full of a spirituality which deeply im- 
 pressed his hearers. It has been said of him, 
 " He was a true Christian and a true poet, 
 too soon called from toil and suffering into 
 rest and triumph." 
 
 I 82 "Abide with us." S. M. 
 
 THE day, O Lord, is spent ; 
 
 Abide with us, and rest : 
 Our hearts' desires are fully bent 
 
 On making thee our guest. 
 
 a We have not reached that land, 
 
 That happy land, as yet 
 Where holy angels round thee stand, 
 
 Whose sun can never set. 
 
 3 Our sun is sinking now, 
 Our day is almost o'er ; 
 
 O Sun of Righteousness, do thou 
 Shine on us evermore ! 
 
 4 The grace of Christ our Lord, 
 The Father's boundless love, 
 
 The Spirit's blest communion, too, 
 Be with us from above. 
 
 This is one of Dr. John Mason Neale's 
 most beautiful original poems, and was pub- 
 lished first in his Hymns for Children, in 
 1842. Archdeacon Prescott says, "No me- 
 diaeval research, no wandering among the 
 strange ordinances and phantasies of the 
 Eastern Church, ever drew John Neale away 
 from the pure, simple faith in his Saviour, 
 Jesus Christ ;" and this hymn is a testimony 
 to it. So perfect was the poem in every word 
 and phrase that not a syllable has been altered 
 since it was first printed, although it was one 
 of his earliest works. 
 
 1 83 At Dismission. S. M. 
 
 ONCR more, before we part, 
 Oh, bless the Saviour's name ! 
 
 Let every tongue and every heart 
 Adore and praise the same. 
 
 2 Lord, in thy grace we came, 
 That blessing still impart ; 
 
 We met in Jesus' sacred name, 
 In Jesus' name we part. 
 
 3 Still on thy holy word 
 Help us to feed, and grow, 
 
 Still to go on to know the Lord, 
 And practice what we know. 
 
 4 Now, Lord, before we part, 
 Help us to bless thy name : 
 
 Let every tongue and every heart 
 Adore and praise the same. 
 
 This hymn is correctly attributed to Rev. 
 Joseph Hart, although some of the stanzas 
 were partially rewritten by Dr. R. Hawker. 
 It appeared in 1762, and has been frequently 
 repeated in later collections on either side of 
 the ocean. 
 
 184 
 
 S. M. 
 
 Evening. 
 
 THE swift declining day, 
 
 How fast its moments fly ! 
 While evening's broad and gloomy shade 
 
 Gains on the western sky.
 
 86 
 
 CLOSE OF SERVICE. 
 
 2 Ye mortals, mark its pace, 
 And use the hours of light ; 
 
 And know its Maker can command 
 At once eternal night. 
 
 3 Give glory to the Lord 
 
 Who rules the whirling sphere ; 
 Submissive at his footstool bow, 
 And seek salvation there. 
 
 4 Then shall new luster break 
 Through death's impending gloom, 
 
 And lead you to unchanging Tight, 
 In your celestial home. 
 
 Another selection from the Hymns of Dr. 
 Philip Doddridge, where it is entitled " Walk 
 in the Light." Many changes are to be noted 
 in this piece along the range of years, every 
 one of which has improved the versification. 
 It is now one of the most useful and popular 
 songs for the family altar. It carries with it 
 a breathless rush of tender expostulation in 
 view of human frailty. We happen to belong 
 to that number of prospered persons who 
 were reared on the New England Primer. 
 We have never had much to say about the 
 poetry of that remembered volume, nor do 
 we specially now propose to commend the 
 specimens of uncouth art with which it was 
 illustrated. But two pictures rise in our 
 memory with an accompanying distich, which 
 we are frank to acknowledge have been fac- 
 tors in our life. One represented a boy at his 
 topmost speed, with a tall skeleton running 
 after him, holding an hour-glass in his out- 
 stretched left hand, and in his right a sharp- 
 ened dart, with which last it was intimated he 
 intended to pierce the lad in the back in case 
 he caught him. The legend beneath was 
 this: 
 
 "Youth forward slips, Death soonest nips." 
 
 The other cut represented an old man with a 
 scythe swinging it at his full strength. Before 
 him was a feeble tuft of grass : behind him 
 desolation. And the legend in this instance 
 read thus : 
 
 " Time cuts down all, both great and small." 
 
 Now out of this in some measure we won- 
 der if there has not grown a certain sense, 
 which is surely recognizable, of tremendous 
 haste with which we have been agitated from 
 time immemorial. We have always seemed 
 to ourselves to be chased up rather severely 
 by this skeleton, Death, and this scythe-man, 
 Time. Still our immediate neighbors do not 
 appear to have any advantage. The whole 
 world is certainly in an uncomfortable hurry 
 of bustling energy. What a curiously differ- 
 ent life that will be when there is no such 
 thing as late or early, long or short, quick or 
 slow. An unruffled current of experience will 
 
 just flow on at leisure. It is likely there will 
 be changes and all sorts of variety, but we 
 shall enjoy whatever we have clear up to the 
 crisis upon which the next gift of God's love 
 is to come in. No apprehensions will disturb 
 our content. Time will not be standing 
 greedily behind us, ready to swing the scythe. 
 There will be no waste of duration in simply 
 propelling wheels to show how it runs on. 
 Everything will be ours, for even death will 
 be dead. We shall never more be hurried 
 with the remembrance that if we are belated 
 we shall lose something. There will be some 
 tranquility and restful peace. 
 
 185 Home Hymn. S. M. 
 
 THE day is past and gone, 
 The evening shades appear ; 
 
 Oh, may we all remember well 
 The night of death draws near ! 
 
 2 We lay our garments by, 
 Upon our beds to rest ; 
 
 So death will soon disrobe us all 
 Of what we here possessed. 
 
 3 Lord, keep us safe this night, 
 Secure from all our fears ; 
 
 May angels guard us while we sleep, 
 Till morning light appears. 
 
 4 And when we early rise, 
 And view the unwearied sun, 
 
 May we set out to win the prize, 
 And after glory run. 
 
 5 And when our days are past, 
 And we from time remove, 
 
 Oh. may we in thy bosom rest, 
 The bosom of thy love ! 
 
 The author of this'hymn was a noted Bap- 
 tist minister who lived in Virginia during the 
 years from 1775 to 1790. Almost all we have 
 of his career is contained in his autobiography 
 published in 1845,35 an interesting and quaint 
 account of a very remarkable man. This vol- 
 ume contained some of his writings in prose 
 and poetry ; among these can be found the 
 original form of the hymn before us, with 
 other hymns also ; but this one is almost the 
 only one which the churches have kept widely 
 in use. It is really very beautiful in its lofty 
 faith and unaffected simplicity. Many of us 
 in New England sang it for years at the fam- 
 ily altar when Sabbath evening came around, 
 and it speaks memories of other days when 
 we teach our children to sing it now. May it 
 live for ever and ever ! 
 
 The Rev. John Leland was born in Grafton, 
 Mass., May 14, 1754. The description of his 
 person has come down to us, and some of his 
 ordinary traits of character. He was in his 
 later life " tall, muscular, and commanding ; 
 age had bent him slightly, but that added to 
 his patriarchal venerableness. He had a noble 
 head, a high, expanded, and somewhat retreat-
 
 CLOSE OF SERVICE. 
 
 ing forehead, a nose a little aquiline, and a 
 bright, beautiful, sparkling blue eye, the ex- 
 pression of which, especially in the pulpit, was 
 electrical ; even eighty-seven years had not 
 dimmed it. In his manners and personal in- 
 tercourse he was plain, courteous, and digni- 
 fied. He was bland and kind to all. No man 
 could approach him with a rude familiarity." 
 It is added also that he was a man of ready 
 wit and almost boundless eccentricity, but 
 devout and solemn in prayer. At one period 
 of his life he appears to have had considerable 
 political influence enough indeed to have it 
 recorded that he aided in the election of James 
 Madison over Patrick Henry to the Virginia 
 Convention. This excellent man died at North 
 Adams, Mass., January 14, 1841. 
 
 1 86 " Closing Hour." S. M. 
 
 LORD, at this closing hour, 
 
 Establish every heart 
 Upon thy word of truth and power, 
 
 To keep us when we part. 
 
 2 Peace to our brethren give ; 
 Fill all our hearts with love ; 
 
 In faith and patience may we live, 
 And seek our rest above. 
 
 3 Through changes, bright or drear, 
 We would thy will pursue, 
 
 And toil to spread thy kingdom here 
 Till we its glory view. 
 
 4 To God, the only wise, 
 In every age adored, 
 
 Let glory from the church arise 
 Through Jesus Christ our Lord ! 
 
 The Rev. Eleazer Thompson Fitch, D. D., 
 was one of the compilers of the hymnal pre- 
 pared by the order of General Association of 
 the Congregational body in Connecticut ; and 
 in that book six of his compositions appeared, 
 of which this was one. He was born at New 
 Haven, Conn., January i, 1791, and was grad- 
 uated at Yale College in the class of 1810. 
 Then he spent some little time in teaching ; 
 but in 1812 he became a theological student 
 in Andover Seminary. Dr. Timothy Dwight's 
 death left the chair of Sacred Theology in 
 Yale College vacant, and in 1817 Dr. Fitch 
 was chosen to fill his place. The number of 
 graduates under his instruction grew so rap- 
 idly that, at his suggestion, the corporation 
 founded a theological department, which was 
 organized into what is called a Divinity School 
 in 1822. He became the Professor of Homi- 
 letics, and at the same time was the college 
 preacher and pastor. His theological views 
 were strongly pronounced, and ultimately drew 
 upon him considerable animadversion from 
 those who were more conservative in senti- 
 ment. But he kept his office as lecturer until 
 
 1 86 1, and subsequently was retained in the 
 faculty of the Divinity School as emeritus- 
 professor until he died, January 31, 1871, at 
 New Haven. A volume of his sermons was 
 published that same year. He was a man of 
 singular modesty, without any sign of contro- 
 versy in his disposition. 
 
 1 87 Sabbath ended. S. M. 
 
 THE day of praise is done, 
 
 The evening shadows fall ; 
 Yet pass not from us with the sun, 
 
 True Light that lightenest all ! 
 
 2 Around thy throne on high, 
 Where night can never be, 
 
 The white-robed harpers of the sky 
 Bring ceaseless hymns to thee. 
 
 3 Too faint our anthems here ; 
 Too soon of praise we tire ; 
 
 But oh, the strains how full and clear 
 Of that eternal choir! 
 
 4 Yet, Lord ! to thy dear will 
 If thou attune the heart, 
 
 We in thine angels' music still 
 May bear our lower part. 
 
 5 Shine thou within us, then, 
 A day that knows no end, 
 
 Till songs of angels and of men 
 In perfect praise shall blend. 
 
 This is a very beautiful hymn by Rev. John 
 Ellerton. The first line sometimes is written, 
 " Our day of praise is done." It is an admira- 
 ble song for the close of public worship. 
 There is no service like that of God, no house 
 more comfortable than his, no peace like that 
 he bestows. In the hurries of our modern 
 church-life much labor is driven into the hours 
 of the day which was meant to be, more fully 
 than it is suffered to be, the " day of rest " for 
 the soul and body too. But, by the grace of 
 God, rests are allowed along the way even 
 when one is passing through the valley of 
 Baca. Shadows of the great rock in the wea- 
 ry land may be discovered even close by the 
 spots where balsam-trees weep tears. Nota- 
 ble seasons of remembrance have we all of 
 halts for refreshment we have already enjoyed. 
 We could tell bright stories about them if we 
 would. Somewhere we have read that a com- 
 pany of travel-worn Indians were fleeing from 
 their foes through a desolate region of our own 
 country in the Southwest. Suddenly they 
 came upon a beautiful spring in the waste. 
 Their chief struck his spear in the sward, cry- 
 ing, " Alabama ! Alabama /" Here let us 
 rest! let us rest! Thus could the soul of 
 each believer recount the incidents of his trav- 
 erse, and learn to put new names on the spir- 
 itual map he cherishes. Here he has no con- 
 tinuing city ; he seeks one to come.
 
 88 
 
 CLOSE OF SERVICE. 
 
 (88 Doxology. S. M. 
 
 To God the only wise, 
 
 Who keeps us by his word, 
 Be glory now and evermore, 
 
 Through Jesus Christ our Lord. 
 
 2 Hosanna to the Word 
 Who from the Father came ; 
 
 Ascribe salvation to the Lord, 
 And ever bless his name. 
 
 3 The grace of Christ our Lord, 
 The Father's boundless love, 
 
 . The Spirit's blest communion, too, 
 Be with us from above. 
 
 This hymn, in Dr. Isaac Watts' Book I., 
 No. 51, is called "Preserving Grace," with a 
 reference to Jude 24, 25, and prepared to be 
 sung at the close of a sermon on that theme. 
 The piece before us is made up of two stanzas 
 out of the original five, with the short meter 
 doxology added. 
 
 189 
 
 " Guard and save.' 
 
 75, 6s, 8s. 
 
 THE day is past and over; 
 
 All thanks, O Lord ! to thee ; 
 We pray thee now that sinless 
 
 The hours of dark may be ; 
 O Jesus ! keep us in thy sight. 
 And save us through the coming night. 
 t 
 
 2 The joys of day are over; 
 We lift our hearts to thee, 
 
 And ask thee that offenceless 
 The hours of dark may be ; 
 O Jesus ! make their darkness light, 
 And save us through the coming night. 
 
 3 The toils of day are over ; 
 We raise our hymn to thee, 
 
 And ask that free from peril 
 
 The hours of dark may be ; 
 O Jesus ! keep us in thy sight, 
 And guard us through the coming night. 
 
 4 Be thou our souls' preserver, 
 O God ! for thou dost know 
 
 How many are the perils 
 
 Through which we have to go ; 
 O loving Jesus ! hear our call, 
 And guard and save us from them all. 
 
 This is a translation by Dr. John Mason 
 Neale from Anatolius, one of the Greek hymn- 
 writers about whom very little is known, 
 though he is said to have been a pupil of 
 Theodore of the Studium who lived at the 
 close of the eighth century and beginning of 
 the ninth. More than a hundred of his hymns 
 exist, and have been attributed to St. Anato- 
 lius, the Bishop of Constantinople, who died 
 in 458 ; hence as some of them celebrate 
 martyrs who suffered in the sixth and the 
 early part of the seventh century, the claim is 
 proved erroneous. This piece is a great fa- 
 vorite in the Greek Isles, the melody to which 
 it is there usually sung being singularly plain- 
 tive and soothing. 
 
 I 9Q " Into thy hands /" P. M. 
 
 THE sun is sinking fast, 
 
 The daylight dies ; 
 Let love awake, and pay 
 
 Her evening sacrifice. 
 
 2 As Christ upon the cross 
 His head inclined, 
 
 And to his Father's hands 
 His parting soul resigned 
 
 3 So now herself my soul 
 Would wholly give 
 
 Into his sacred charge, 
 In whom all spirits live. 
 
 4 Thus would I live; yet now 
 Not I, but he 
 
 In all his power and love 
 Henceforth alive in me. 
 
 5 One sacred Trinity ! 
 One Lord divine ! 
 
 May I be ever his, 
 And he for ever mine. 
 
 The original of this hymn cannot be dis- 
 covered at present, but it is supposed to have 
 been no older than the eighteenth century. 
 Mr. Edward Caswall, the translator, found 
 the Latin poem in a foreign collection, a small 
 book of devotions, the very name of which 
 has escaped him. The beauty of the English 
 version increases the regret at the loss of the 
 Latin original. The sentiment which is 
 voiced by these stanzas is very subtle and 
 even mystic. The picture of our Lord in the 
 very act of crucifixion is thrown before our 
 imagination. The gesture of Jesus, as he 
 " bowed his head and gave up the ghost," is 
 employed to signify our own surrender of our 
 spirits into the eternal Father's hands. Hence 
 a religious exercise is suggested of the inten- 
 sest kind, a direct proffer of our entire being 
 to our Lord in a union that shall be ever and 
 for ever binding. So at the close of evening 
 worship a believer once more covenants in the 
 secret reserves of his inner life, and goes forth 
 to loving duty. 
 
 191 Evening. 
 
 SOFTLY now the light of day 
 Fades upon my sight away ; 
 Free from care, from labor free, 
 Lord, I would commune with thee. 
 
 2 Thou, whose all-pervading eye 
 Naught escapes without, within, 
 Pardon each infirmity, 
 
 Open fault, and secret sin. 
 
 3 Soon, for me, the light of day 
 Shall for ever pass away ; 
 Then, from sin and sorrow free, 
 Take me, Lord, to dwell with thee. 
 
 4 Thou who, sinless, yet hast known, 
 All of man's infirmity ; 
 
 Then from thine eternal throne, 
 Jesus, look with pitying eye. 
 
 7 s.
 
 CLOSE OF SERVICE. 
 
 8 9 
 
 GEORGK WASHINGTON DOANE. 
 
 Rev. George Washington Doane, D. D., 
 LL. D., was born in Trenton, N. J., May 27, 
 1799. He was graduated from Union Col- 
 lege, in Schenectady, N. Y., in 1818, and was 
 ordained to the Christian ministry in 1821. 
 He became an assistant in the parish of Trin- 
 ity Church, in New York city, but in 1825 he 
 was chosen Professor of Rhetoric and Belles- 
 Lettres in what was then Washington College. 
 He was elected in 1828 the rector of Trinity 
 Episcopal Church in Boston ; four years after- 
 wards he became the bishop of the Protestant 
 Episcopal diocese of New Jersey. He died 
 in Burlington, N. J., April 27, 1859. Dr. 
 Doane was prominent in what is known in 
 that denomination as the High Church party ; 
 he was energetic and indefatigable as a prop- 
 agandist, and hence had many bitter enemies 
 and was obliged to endure and conduct many 
 controversies. Under the title of The Life 
 and Writings of G. W. Doane, D. D., his 
 works in prose and poetry were collected and 
 published, 1860, in four volumes, edited by 
 his son ; and afterwards by the same in 1875 
 appeared an edition of his Songs by the Way. 
 In this last book the present hymn was found ; 
 it is entitled " Evening," and to it is annexed 
 as a text Psalm 141 : 2. It is weakened by 
 the addition of the fourth stanza, which is 
 omitted in the Methodist Hymnal and some 
 others. 
 
 1 92 " Foretastes." ?s. 
 
 FOR the mercies of the day, 
 For this rest upon our way, 
 Thanks to thee alone be given, 
 Lord of earth and King of heaven ! 
 
 2 Cold our services have been, 
 Mingled every prayer with sin: 
 But thou canst and wilt forgive ; 
 By thy grace alone we live. 
 
 3 While this thorny path we tread, 
 May thy love our footsteps lead ; 
 When our journey here is past, 
 May we rest with thee at last. 
 
 4 Let these earthly Sabbaths prove 
 Foretastes of our joys above, 
 While their steps thy children bend 
 To the rest which knows no end. 
 
 The devotion and reverence expressed in 
 this simple yet beautiful vesper hymn clear- 
 ly show the spirit and mind of the writer, 
 concerning whom comparatively nothing is 
 known. It has been credited to James Mont- 
 gomery and to Baptist W. Noel ; but neither 
 of these authors has ever claimed it. In 1826 
 a small publication was issued called the 
 Missionary Minstrel ; the editor gave, instead 
 of his name, only an uninterpreted brace of 
 letters, which may have been his initials, " O. 
 P." This hymn in particular is marked as 
 one of the editor's contributions, and bears 
 the same letters annexed to it. Beyond this 
 no information has ever been obtained. 
 
 1 93 Closing Benediction. 73. 
 
 Now may he who from the dead 
 Brought the Shepherd of the sheep, 
 
 Jesus Christ, our King and Head, 
 All our souls in safety keep. 
 
 2 May he teach us to fulfill 
 
 What is pleasing in his sight ; 
 Perfect us in all his will, 
 
 And preserve us day and night. 
 
 The original of this benediction appeared 
 in 1779 in the Olney Hymns, Book III. Its 
 author was Rev. John Newton, and there 
 were three stanzas, of which two are here 
 given. It is a poetic rendering of the words 
 of the apostle Paul, Hebrews 1 3 : 20, 21. 
 " Now the God of peace, that brought again 
 from the dead our Lord Jesus, that great 
 Shepherd of the sheep, through the blood of 
 the everlasting covenant, make you perfect in 
 every good work to do his will, working in 
 you that which is well pleasing in his sight, 
 through Jesus Christ ; to whom be glory for 
 ever and ever. Amen." 
 
 1 94 . Doxology. 8s, 75- 
 
 PRAISE the God of our salvation; 
 
 Praise the Father's boundless love ; 
 Praise the Lamb, our expiation ; 
 
 Praise the Spirit from above: 
 
 2 Author of the new creation, 
 Him by whom our spirits live ; 
 
 Undivided adoration 
 To the one Jehovah give I 
 
 Josiah Conder was a layman, belonging to 
 the Congregational denomination in England.
 
 CLOSE OF SERVICE. 
 
 He was a voluminous author, and himself in 
 the year 1836 issued a hymn-book bearing 
 the name of his church, and meant to supply 
 the wants of singing saints wherever it would 
 be welcomed as a manual of song. He was 
 born in London, September 17, 1789; at five 
 years of age he was inoculated for small-pox ; 
 and, through some sort of ill-working of the 
 precaution, he thus lost the sight of one of his 
 eyes, and was sent to Hackney to be treated 
 by electricity lest he should be so unfortunate 
 as to be deprived of the other. There the 
 surgeon came to be his teacher, giving him a 
 course of Latin and French study, and ulti- 
 mately moving him along with other branches 
 of learning till, when he was fifteen years old, 
 he became his father's assistant in a metro- 
 politan book-store. This made him intelli- 
 gent, and gave him a taste as well as a long- 
 ing for literature. In company with some 
 few friends of like gifts and ambitions he pub- 
 lished in 1810 a small volume of verse entitled 
 The Associate Minstrels, which ran to a sec- 
 ond edition in 1812. Two years subsequent 
 to this Mr. Conder purchased the Eclectic 
 Review and became its editor until 1837. 
 During this period he was in close association 
 with some of the best literary people of that 
 day, and was occupied with composition and 
 publication of many works of his own both 
 in poetry and prose. He wrote mostly upon 
 religious topics ; with an elevated ambition to 
 be useful he entered into the spirit of the times 
 in which he lived, and took prominent part in 
 some of the sharp debates which were held 
 concerning the vexed questions that agitated 
 the non-conforming churches. In 1832 he 
 became the editor also of The Patriot ; the 
 issue of this he continued until the year of his 
 death. Of the denominational hymnal, The 
 Congregational Hymn-Book, a Supplement to 
 Watts, 1836, containing sixty-two composi- 
 tions of his own, and four by his wife, a col- 
 lection so meritorious according to the stand- 
 ard of those times as to mark a decided ad- 
 vance in tastefulness and devotion, there were 
 sold ninety thousand copies in seven years ; 
 and the book remained the official manual of 
 praise in that communion till the year 1859. 
 This author died in St. John's Wood in Lon- 
 don, December 27, 1855. He was of essen- 
 tial help to our modern hymnology ; he made 
 many and felicitous emendations of the rough 
 poetry that went before him into the congre- 
 gations ; people blamed him for destroying 
 their favorite expressions ; but the future col- 
 lections took his changes cheerfully, and found 
 no fault with the fearlessness which gave 
 them better hymns. 
 
 195 
 
 " Day is Dying." 
 
 P. M. 
 
 DAY is dying in the west ; 
 Heaven is touching earth with rest: 
 Wait and worship while the night 
 Sets her evening lamps alight 
 
 Through all the sky. 
 
 Cho. Holy, holy.'holy, Lord God of Hosts ! 
 Heaven and earth are full of thee ! 
 Heaven and earth are praising thee, 
 
 O Lord most high ! 
 
 2 Lord of life, beneath the dome 
 Of the Universe, thy home, 
 Gather us who seek thy face 
 To the fold of thy embrace, 
 For thou art nigh. Cho. 
 
 [3 While the deepening shadows fall, 
 Heart of Love, enfolding all, 
 Through the glory and tlie grace 
 Of the stars that vail thy face 
 Our hearts ascend. Cho. 
 
 4 When for ever from thy sight 
 Pass the stars, the day, the night, 
 Lord of angels, on our eyes 
 Let eternal morning rise 
 And shadows end. Cho.} 
 
 MISS MARY A. LATHBURY. 
 
 To a Chautauquan the " Vesper Service " 
 seems incomplete without the singing of this 
 beautiful hymn. It was written at the request 
 of Bishop John H. Vincent in the summer of 
 1880, and it is frequently sung at the close of 
 the day, when the vast company of gradu- 
 ates, students, and visitors are assembled for 
 evening prayer. No one who has ever lis- 
 tened to the mighty volume of song, as five 
 thousand persons at a time, gathered around 
 the representatives of the " Literary and Sci- 
 entific Circle" in the open Hall under the 
 trees, aid to swell the strong chords of Pro- 
 fessor Sherwin's matchless tune, " Evening 
 Praise " no one will forget thereafter the 
 impression he received of the power of such 
 words borne upward by such music. 
 
 Miss Mary Artemisia Lathbury is now re- 
 siding with her sister in New York city. Fellow
 
 CLOSE OF SERVICE. 
 
 artists and writers by profession, these two la- 
 dies occupy one studio, and they make it a wel- 
 come and remembered place to visit, with the 
 evidences around them of taste and thought 
 and poetry. The author of these verses was 
 born in Manchester, Ontario County, N. Y., 
 August to, 1841. Her father was a minister 
 in the Methodist Episcopal Church, in which 
 communion the daughter also remained until 
 two years ago, 1890, when she connected her- 
 self with the New Jerusalem Church ; not 
 that she " believed less," but that she " be- 
 lieves more now." She is a well-known wri- 
 ter of hymns, and a contributor to many 
 American religious periodicals. She will be 
 equally remembered, however, as the founder 
 of the " Look-out Legion," which is based 
 upon Rev. Edward Everett Male's rules : 
 
 " Look up, and not down ; 
 Look forward, and not back ; 
 Look out, and not in, 
 And lend a hand In His Name." 
 
 As to the present condition of this popular 
 hymn, which is now finding its way into the 
 hymnals over the country, it needs to be said 
 that the author has, since its earliest publica- 
 tion, added two stanzas to the original piece. 
 These we have obtained the permission of 
 Dr. Vincent, courteously granted, to print as 
 we have done in brackets, in connection with 
 the others. The work was finished so recently 
 that we could not introduce them into Laudes 
 Domini without destroying uniformity. 
 
 1 96 Separation. 7S. 
 
 FOR a season called to part, 
 Let us now ourselves commend 
 
 To the gracious eye and heart 
 Of our ever-present Friend. 
 
 2 Jesus, hear our humble prayer; 
 Tender Shepherd of thy sheep ! 
 
 Let thy mercy and thy care 
 All our souls in safety keep. 
 
 3 In thy strength may we be strong ; 
 Sweeten every cross and pain : 
 
 Give us, if we live, ere long 
 Here to meet in peace again. 
 
 This hymn contains only the last three 
 stanzas of a piece composed by Rev. John 
 Newton. In Bull's life of the author we find 
 this incident recorded : " In November (1776) 
 Mr. Newton underwent an operation for a 
 tumor in his thigh. He was mercifully 
 brought through it, and was very soon able to 
 resume his ordinary duties. On this occasion 
 he composed Hymn 71, Book II., in the Olney 
 Hymns." This is the hymn referred to above, 
 or rather the latter part of it ; for the original 
 had six stanzas and was entitled " Parting." 
 The first line was, "As the sun's enlivening 
 
 eye." The hymn is found in a few collec- 
 tions both in Great Britain and America. 
 
 1 97 Hymn at Parting. 75. 
 
 THOU, from whom we never part, 
 Thou, whose love is everywhere, 
 
 Thou, who seest every heart, 
 Listen to our evening prayer. 
 
 2 Father, fill our hearts with love, 
 Love unfailing, full, and free; 
 
 Love that no alarm can move, 
 Love that ever rests on thee. 
 
 3 Heavenly Father ! through the night 
 Keep us safe from every ill ; 
 
 Cheerful as the morning light, 
 May we wake to do thy will. 
 
 The author of this hymn, Mrs. Eliza Lee 
 Follen, has written extensively for children 
 both in poetry and prose. It was in one of 
 these books, The Lark and the Linnet, pub- 
 lished in 1854, that this piece first appeared. 
 Her hymns and writings for adults have also 
 been widely sung and read. She was the 
 daughter of Samuel Cabot, and was born in 
 Boston, August 15, 1787. In 1828 she mar- 
 ried Prof. Charles Follen, a teacher of ecclesi- 
 astical history-, ethics and German, at Cam- 
 bridge, Mass., who was also the pastor of the 
 Unitarian Society at East Lexington. Prof. 
 Follen came to America in 1825, and was a 
 firm advocate of civil and religious liberty. 
 He met his death on board the " Lexington," 
 which was burned in Long Island Sound, 
 January 13, 1840. His wife died twenty 
 years after, in Brookline, Mass., January 26, 
 1860. 
 
 198 "Ere we go." L. M., 61. 
 
 SWEET Saviour, bless us ere we go : 
 
 Thy word into our minds instill : 
 And make our lukewarm hearts to glow 
 
 With lowly love and fervent will. 
 
 REF. Through life's long day, 
 And death's dark night, 
 O gentle Jesus, be our light. 
 
 2 The day is gone, its hours have run, 
 And thou hast taken count of all, 
 
 The scanty triumphs grace hath won, 
 The broken vow, the frequent fall. REF. 
 
 3 Grant us, dear Lord, from evil ways 
 True absolution and release ; 
 
 And bless us more than in past days 
 With purity and inward peace. REF. 
 
 4 Do more than pardon ; give us joy, 
 Sweet fear, ana sober liberty, 
 
 And simple hearts without alloy 
 That only long to be like thee. REF. 
 
 5 For all we love, the poor, the sad, 
 The sinful unto thee we call ; 
 
 Oh, let thy mercy make us glad : 
 Thou art our Jesus and our all. REF. 
 
 Brief mention only is made by the various 
 English hymnologists of Rev. Frederick Wil- 
 liam Faber's beautiful Evening Hymn. It
 
 CLOSE OF SERVICE. 
 
 first appeared in 1852 and was entitled Eve- 
 ning Hymn at the Oratory (of St. Philip, 
 Neri). It has been altered many times, but 
 the author made his final revision of it in 
 1 86 1. The piece has six stanzas, only five of 
 which appear, and it has been deemed worthy 
 a place among the Second Rank Hymns of 
 the future in Anglican Hymnology. It is in 
 common use, and may be found in many 
 Roman-catholic as well as Protestant collec- 
 tions. 
 
 Dr. Frederick W. Faber was born at Cal- 
 verley Vicarage, Yorkshire, June 28, 1814. 
 He was an ardent and impulsive child, eager 
 for study and fond of poetry. He received 
 his education at Balliol College, Oxford, 
 whence he graduated in 1836. The Univer- 
 sity College made him a Fellow in 1837, after 
 which he became deacon and was ordained 
 as a presbyter. A long tour through Europe 
 followed. On his return to England in 1843 
 he became rector of Elton, Huntingdon- 
 shire. About this time he wrote several 
 books in defence of the Church of England ; 
 but he was a friend and admirer of Cardinal 
 Newman, whose life and writings attracted 
 him irresistibly, and in 1846 he renounced his 
 allegiance to Protestantism and became a 
 Roman-catholic. He journeyed to the Holy 
 City, returning shortly to Birmingham, where 
 he founded a "Community." In 1849 he 
 went to London, where he became the head 
 of the " Oratorians " or " Priests of the Con- 
 gregation of St. Philip, Neri." This Oratory 
 was afterwards removed to Brompton. He 
 died when but forty-nine years old, Septem- 
 ber 26, 1863. 
 
 1 99 Evening Hymn. JS, 55. 
 
 HOLY Father, cheer our way 
 With thy love's perpetual ray ; 
 Grant us, every closing day, 
 Light at evening time. 
 
 2 Holy Saviour, calm our fears 
 When earth's brightness disappears ; 
 Grant us, in our later years, 
 
 Light at evening time. 
 
 3 Holy Spirit, be thou nigh 
 When in mortal pains we lie : 
 Grant us, as we come to die, 
 
 Light at evening time. 
 
 4 Holy, blessed Trinity ! 
 Darkness is not dark with thee ; 
 Those thou keepest always see 
 
 Light at evening time. 
 
 Very little was known of this author until 
 recently, he having resolutely evaded pub- 
 licity ; but a few facts concerning him have 
 come to us which may be considered authen- 
 tic. Rev. Richard Hayes Robinson was born 
 in 1842, and is an English clergyman of the 
 
 Established Church. Educated at King's 
 College, London, he took holy orders and be- 
 came curate of St. Paul's, Penge. In 1871 he 
 was transferred to Octagon Chapel, Bath. 
 Subsequently he was called to the curacy of 
 Weston, and further on he became rector of 
 St. Michael's, Bath. According to present 
 information, he is still living at Sion-Hill 
 Place, Bath. 
 
 Mr. Robinson's known works are Sermons 
 on Faith and Duty, and The Creed and the 
 Age. The hymn now before us was con- 
 tributed to the Church Hymns of the " Society 
 for Promoting Christian Knowledge "in 1871 ; 
 but it was written in 1869 especially for the 
 congregation of St. Paul's Church, Upper 
 Norwood. The allusion found in the last 
 line of each stanza, and repeated so as to 
 form a sort of refrain, is to Zechariah 14 : 6, 7 : 
 "And it shall come to pass in that day, that 
 the light shall not be clear, nor dark : but it 
 shall be one day which shall be known to the 
 Lord, not day, nor night : but it shall come 
 to pass, that at evening time it shall be 
 light." 
 
 200 
 
 Constant Devotion. 
 
 L. M., 61. 
 
 WHEN, streaming from the eastern skies, 
 The morning light salutes mine eyes, 
 O Sun of Righteousness divine, 
 On me with beams of mercy shine ! 
 Oh ! chase the clouds of guilt away, 
 And turn my darkness into day. 
 
 2 And when to heaven's all-glorious King 
 My morning sacrifice I bring, 
 
 And, mourning o'er my guilt and shame, 
 Ask mercy in my Saviour's name, 
 Then, Jesus, cleanse me with thy blood, 
 And be my Advocate with God. 
 
 3 When each day's scenes and labors close, 
 And wearied nature seeks repose, 
 
 With pardoning mercy richly blest, 
 Guard me, my Saviour, while I rest ; 
 And, as each morning sun shall rise, 
 Oh, lead me onward to the skies ! 
 
 4 And at my life's last setting sun, 
 My conflicts o'er, my labors done, 
 Jesus, thy heavenly radiance shed, 
 To cheer and bless my dying bed ; 
 And from death's gloom my spirit raise, 
 To see thy face and sing thy praise. 
 
 Under the title " Daily Duties, Dependence, 
 and Enjoyment," with the text Rom. 14:8, 
 this hymn first appeared in 1813, in the Au- 
 gust number of the Christian Observer. It 
 was signed " Probus," and has been at times 
 erroneously attributed to Sir Robert Grant, 
 The real author, however, was William 
 Shrubsole, Jr., the eldest son of William 
 Shrubsole, a master rnast-maker and lay- 
 preacher, who afterwards became the regular 
 minister of a small body of Dissenters wor- 
 shiping in Bethel Chapel.
 
 CLOSE OF SERVICE. 
 
 93 
 
 The son was born at Sheerness, in the Isle 
 of Sheppey, Kent, England, November 21, 
 1759. He followed his father's trade at first, 
 working as a shipwright in Sheerness Dock- 
 yards. Eventually he became a clerk, and 
 was appointed to a position in the Bank of 
 England, where he was gradually advanced 
 to the responsible position of Secretary of the 
 Committee of the Treasury. Though as a 
 young man he was indifferent to the religious 
 influences about him, under the ministry of 
 his father's friend Mr. Woodgate, pastor of 
 Jewin Street Chapel, the tenor of his thoughts 
 changed, and in 1787 he received his first 
 communion from the hands of his father at 
 Sheerness. In 1791 he married Miss Morris, 
 who died in 1810. Two years later he went 
 to reside within the walls of the Bank of 
 England, devoting his leisure to literature and 
 to the promotion of the interests of great reli- 
 gious societies. During the last twenty years 
 of his life he was connected with the Con- 
 gregational Church which held its services in 
 the Hoxton Academy Chapel. He died of 
 apoplexy at Highbury, August 23, 1829. 
 
 2O I Day is Over. 6s, 53. 
 
 Now the day is over, 
 
 Night is drawing nigh, 
 Shadows of the evening 
 
 Steal across the sky. 
 
 2 Jesus, give the weary 
 Calm and sweet repose ; 
 
 With thy tenderest blessing 
 May our eyelids close. 
 
 3 Grant to little children 
 Visions bright of thee ; 
 
 Guard the sailors tossing 
 On the deep blue sea. 
 
 4 Through the long night-watches 
 May thine angels spread 
 
 Their white wings above me, 
 Watching round my bed. 
 
 5 When the morning wakens, 
 Then may I arise, 
 
 Pure and fresh and sinless 
 In thy holy eyes. 
 
 Not only as a writer of original hymns, but 
 as a learned mediasvalist, and as a translator, 
 is Rev. Sabine Baring-Gould known to us. 
 He was born at Exeter, January 28, 1834, and 
 is the eldest son of Mr. Edward Baring-Gould 
 of Lew Trenchard, Devon. He received his 
 education at Clare College, Cambridge, taking 
 the degree of B. A. in 1854, and that of M. A. 
 in 1856. After his ordination in 1864 he be- 
 came the curate of Horbury, near Wakefield. 
 Here he remained for three years, becoming 
 thereafter incumbent of Dalton, Yorks, 1867; 
 rector of East Mersea, Essex, 1871 ; and rector 
 of Lew Trenchard, Devon, 1881. 
 
 REV. S. BARING-GOULD. 
 
 The hymn above quoted is known as the 
 " Evening Hymn for Missions," and has been 
 in use for several years at St. John's, Hor- 
 bury Bridge. It has a place in many English 
 and American hymnals. This author has 
 written and published many volumes, among 
 which may be noted Curious Myths of the 
 Middle Ages, 1866 ; Lives of the Saints, 1877 ; 
 Church Songs, 1884. He contributed also 
 nine carols to an article which appeared in 
 the Sacristy for November, 1871, entitled The 
 Noels and Carols of French Flanders. Be- 
 sides these he has written a novel in German 
 and translated it into English. 
 
 202 
 
 Evening blessing. 
 
 8s, 75. D. 
 
 SAVIOUR, breathe an evening blessing, 
 
 Ere repose our spirits seal ; 
 Sin and want we come confessing ; 
 
 Thou canst save, and thou canst heal. 
 Though destruction walk around us, 
 
 Though the arrow near us fly, 
 Angel guards from thee surround us, 
 
 We are safe if thou art nigh. 
 
 2 Though the night be dark and dreary, 
 
 Darkness cannot hide from thee ; 
 Thou art he who, never weary, 
 
 Watcheth where thy people be. 
 Should swift death this night o'ertake us, 
 
 And our couch become our tomb, 
 May the morn in heaven awake us, 
 
 Clad in light and deathless bloom. 
 
 This is another of James Edmeston's 
 hymns, whose sweet words have been sung 
 by thousands of believers. It was first printed 
 in a volume of Sacred Lyrics in 1820, and for 
 many years it was sung at the close of divine 
 service in the church at Homerton, where its 
 author used to attend. Hymriologists say 
 that the idea of this hymn was suggested to 
 the author after he had read Salt's Travels in
 
 94 
 
 CLOSE OF SERVICE. 
 
 Abyssinia, wherein occur these words : " At 
 night their short evening hymn, ' Jesus, for- 
 give us,' stole through the camp." 
 
 2Q3 The Pilgrim. 8s, 75. D. 
 
 GENTLY, Lord, oh, gently lead us, 
 
 Through this lonely vale of tears ; 
 Through the changes thou 'st decreed us, 
 
 Till our last great change appears. 
 When temptation's darts assail us, 
 
 When in devious paths we stray, 
 Let thy goodness never fail us, 
 
 Lead us in thy perfect way. 
 
 2 In the hour of pain and anguish, 
 
 In the hour when death draws near, 
 Suffer not our hearts to languish, 
 
 Suffer not our souls to fear. 
 And when mortal life is ended, 
 
 Bid us in thine arms to rest, 
 Till, by angel bands attended, 
 
 We awake among the blest. 
 
 Most of the information we possess con- 
 cerning the life and work of Thomas Hast- 
 ings, Mus. Doc., the author of this hymn, is 
 derived now from an article published origin- 
 ally in the New York Evangelist November 
 21, 1872, and afterwards reprinted in pamph- 
 let form for private distribution. This gives 
 a sketch of his remarkable career as a music 
 teacher and composer, the materials of which, 
 as we are informed by Mr. A. D. F. Ran- 
 dolph, the author of it, were drawn from some 
 memoranda Dr. Hastings himself made in 
 1858. In these he offered the story of his life 
 with the simplicity, modesty, and directness 
 so peculiar to him. 
 
 The writing of his hymns arose naturally 
 out of the production of his tunes. As he 
 sang the music it actually seemed to phrase 
 words for the fit expression of the notes. 
 Hence the matter aggregated upon his hands. 
 While Songs for the Sanctuary was coming 
 into existence, and afterwards as other books 
 issued by the same compiler followed on, the 
 carefully prepared copies in manuscript of 
 several hundred poetical compositions came 
 into his hands for choice, many of which were 
 at that time first introduced to the singing 
 people of God. The spirituality and deep de- 
 votion of all of them, and all that Dr. Hastings 
 ever wrote, are well illustrated in this hymn 
 now before us. He accepted the guidance 
 provided for him by the mercy and grace of 
 God, and on this he rested for life and death 
 alike calmly ; his poems breathe the air of 
 heaven. 
 
 2O4 Benediction. 
 
 MAY the grace of Christ our Saviour, 
 And the Father's boundless love, 
 
 With the Holy Spirit's favor, 
 Rest upon us from above ! 
 
 8s, 73. 
 
 2 Thus may we abide in union 
 With each other and the Lord, 
 
 And possess, in sweet communion, 
 Joys which earth cannot afford. 
 
 Another of Rev. John Newton's poetic 
 benedictions is here given. It is No. 101 of 
 the Olney Hymns, Book III., and is a favorite 
 form of doxology. It first appeared in 1779, 
 and is founded upon 2 Corinthians 13:14: 
 " The grace of the Lord Jesus Christ, and the 
 love of God, and the communion of the Holy 
 Ghost, be with you all. Amen." 
 
 2O5 Dismissal. 8s, 75. 
 
 LORD, dismiss us with thy blessing ; 
 
 Bid us now depart in peace ; 
 Still on heavenly manna feeding, 
 
 Let our faith and love increase. 
 
 2 Fill each breast with consolation : 
 Up to thee our hearts we raise ; 
 
 When we reach our blissful station, 
 Then we '11 give thee nobler praise. 
 
 With the establishment of Sunday-schools 
 throughout England there grew up a demand 
 for hymns for children's use which Isaac 
 Watts had failed to fill. It was as long ago 
 as 1 774 that this hymn first appeared, but it 
 was not until 1794 that it came into general 
 use, being found in a collection of sacred 
 songs issued by Rev. Robert Hawker, entitled 
 Psalms and Hymns Sung by the Children of 
 the Sunday-school, in the Parish Church of 
 Charles, Plymouth, at the Sabbath Evening 
 Lecture. The authorship of the hymn in 
 question has been much disputed. It has 
 been attributed to Walter Shirley, and to 
 several others, and it is only recently that 
 Hawker's claim to it has been fully estab- 
 lished. 
 
 Rev. Robert Hawker was born in Exeter 
 in 1753, anti educated for the medical pro- 
 fession. He was married when but nineteen 
 years old ; and soon afterward, feeling that 
 he was called to the ministry, he gave up his 
 plans and began to study at Oxford, where in 
 1778 he was ordained. His first and only 
 charge was that of the Church of St. Charles 
 the Martyr, at Plymouth, of which he became 
 incumbent in 1784, and where he remained 
 until he died, April 6, 1827. Dr. Hawker 
 wrote and published many works, and edited 
 an issue of the Bible in penny numbers. He 
 was renowned as an extreme Calvinist, and 
 also as a commentator on the Scriptures. 
 
 206 
 
 Dismissal. 
 
 8s, 75, 43- 
 
 LORD, dismiss us with thy blessing, 
 Fill our hearts with joy and peace ; 
 
 Let us each, thy love possessing, 
 Triumph in redeeming grace : 
 
 Oh, refresh us, 
 Traveling through this wilderness.
 
 CLOSE OF SERVICE. 
 
 95 
 
 2 Thanks we give, and adoration, 
 For thy gospel's joyful sound, 
 
 May the fruits of thy salvation 
 In our hearts and lives abound ; 
 
 May thy presence 
 With us evermore be found. 
 
 3 So, whene'er the signal "s given 
 Us from earth to call away, 
 
 Borne on angels' wings to heaven, 
 Glad*O leave our cumbrous clay, 
 
 May we, ready, 
 Rise and reign in endless day. 
 
 Much discussion, first and last, has been 
 raised concerning the authorship of this famil- 
 iar hymn. G. J. Stevenson says that its first 
 appearance is traced to A Collection of Hymns 
 for Public Worship, issued by Rev. John 
 Harris of Hull ; this is dated in 1774, and in 
 it the piece is credited to John Fawcett. But 
 the same writer adds that Dr. Fawcett did 
 not include these stanzas in either of the edi- 
 tions of his collected poems ; but there were 
 many others he also omitted. S. W. Duffield 
 seems to have had no hesitation in his ac- 
 ceptance of the name usually attached to the 
 hymn, but Dr. Burrage only remarks slight- 
 ingly, in his Baptist Hymn- Writers and 
 Their Hymns, that it is ascribed to Dr. Faw- 
 cett " by some." Of course every one needs 
 to be asked to discriminate this from another 
 with the same first line, by Dr. Hawker. 
 
 2O7 "Keep us safe." 8s, 73, 43. 
 
 GOD of our salvation ! hear us ; 
 
 Bless, oh, bless us, ere we go ; 
 When we join the world, be near us, 
 
 Lest we cold and careless grow. 
 Saviour ! keep us ; 
 
 Keep us safe from every foe. 
 
 2 As our steps are drawing nearer 
 
 To our everlasting home, 
 May our view of heaven grow clearer, 
 
 Hope more bright of joys to come ; 
 And, when dying, 
 
 May thy presence cheer the gloom. 
 
 Rev. Thomas Kelly seems to have had a 
 better practical sense of what was needed in 
 a hymn-book for promiscuous and permanent 
 use than many others of our sacred poets, for 
 he noticeably fills in the places where the lack 
 appears. There come occasions in ordinary 
 public services when a simple and fervid cry 
 unto our heavenly Father is all we wish as 
 we leave the house of prayer. This brief 
 hymn is really one of the most graceful, and 
 even in its littleness one of the strongest, of 
 this author's valuable contributions to spir- 
 itual literature. It is found in the fifth edi- 
 tion of his collection, and has for its title, 
 " Commencing and Concluding Worship." 
 The reference attached to it is Psalm 119: 
 146 : " I cried unto thee ; save me, and I shall 
 keep thy testimonies." There is in these two 
 verses a pathetic expression of human weak- 
 
 ness, frailty, and exposure ; but there is also a 
 bright utterance of serene hope and trust for 
 the illumination of the gloom. 
 
 208 "Lord, keep us." 8s, 73, 43. 
 
 KEEP us, Lord, oh, keep us ever: 
 Vain our hope, if left by thee ; 
 
 We are thine ; oh, leave us never, 
 Till thy glorious face we see ; 
 
 Then to praise thee 
 Through a bright eternity. 
 
 2 Precious is thy word of promise, 
 
 Precious to thy people here: 
 Never take thy presence from us, 
 
 Jesus, Saviour, still be near; 
 Living, dying, 
 
 May thy name our spirits cheer. 
 
 We have here a companion-piece to the one 
 just before it, from Rev. Thomas Kelly, with 
 the same thoughtful purpose, and conceived 
 in the same strain. It may be found in the 
 edition of his book altered and enlarged in 
 1820; there it has four stanzas, and purports 
 to have been suggested by Psalm 119:35: 
 " Make me to go in the path of thy command- 
 ments ; for therein do I delight." The main 
 idea of the hymn is that real safety comes 
 only to him who trusts entirely in his God, 
 and to him only who preserves his faith un- 
 waveringly will God give security from all 
 harm. This is Dr. Guthrie's illustration, 
 given in his terse powerful sentences : " Woe 
 to the man, in the old Corinthian games, who 
 allowed his competitor to catch him off his 
 guard. Woe to the man who turned to look 
 on father, mother, wife, or mistress. Woe to 
 the man who lifted his eye but for a moment 
 from the glaring eye of his antagonist ; that 
 moment a ringing blow fells him to the earth 
 he bites the dust. Not less does our safety 
 depend on constant care and watchfulness." 
 
 209 " Lord everlasting." 113,55. 
 
 Now God be with us, for the night is closing, 
 The light and darkness are of his disposing ; 
 And 'neath his shadow here to rest we yield us ; 
 For he will shield us. 
 
 2 Let evil thoughts and spirits flee before us; 
 Till morning cometh, watch, O Father ! o'er us; 
 In soul and body thou from harm defend us, 
 
 Thine angels send us. 
 
 3 Let pious thoughts be ours when sleep o'ertakes 
 
 us; 
 Our earliest thoughts be thine when morning wakes 
 
 us ; 
 
 All sick and mourners, we to thee commend them ; 
 Do thou befriend them. 
 
 4 We have no refuge, none on earth to aid us, 
 But thee, O Father ! who thine own hast made us ; 
 But thy dear presence will not leave them lonely 
 
 Who seek thee only. 
 
 Of the translations made by Miss Catharine 
 Winkworth and included in her Choral Book 
 for England, where this is found, no less a 
 critic than James Martineau has written that
 
 CLOSE OK SERVICE. 
 
 they " are invariably faithful, and for thd most 
 part both terse and delicate ; and an admir- 
 able art is applied to the management of com- 
 plex and difficult versification. They have 
 not quite the fire of John Wesley's versions 
 of Moravian hymns, or the wonderful fusion 
 and reproduction of thought which may be 
 found in Coleridge. But if less flowing, they 
 are more conscientious than either, and attain 
 a result as poetical as severe exactitude ad- 
 mits, being only a little short of 'native 
 music.' " 
 
 This hymn is one of the best that Petrus 
 Herbert has given to the churches. We are 
 told that it was written probably under the 
 pressure of persecution and oppression. The 
 author was ordained as a priest of the Breth- 
 ren's Unity in 1 562. The piece begins with 
 the line : "Die Nacht kotnmen drin wir ruhen 
 sollen." The version before us follows the 
 German meter, and reproduces it very felici- 
 tously in the English. The Christians of the 
 present day, who live so tranquilly in the light 
 of modern advancement and peace, are fortu- 
 nate in being permitted to tone up and 
 strengthen their piety with some of- those old 
 songs of faith which bore the warrior souls of 
 Reformation times on through the perils of 
 the martyr days. 
 
 2IO 
 
 Prayer and Praise. 
 
 us, 55. 
 
 FATHER, thy name be praised, thy kingdom given ; 
 Thy will be done on earth as 't is in heaven ; 
 Keep us in life ; forgive our sins ; deliver 
 Us now and ever. 
 
 2 Praise be to thee through Jesus our salvation, 
 God, three in one, the Ruler of creation, 
 High throned, o'er all thine eye of mercy casting, 
 Lord everlasting! 
 
 The poem of Petrus Herbert has five 
 stanzas of seven lines each, and closes with 
 the Lord's Prayer; and to this a Doxology 
 has been added in one of the English Hym- 
 naries. Out of these the present piece is con- 
 structed ; so that virtually this is a part of the 
 preceding hymn. 
 
 2 I I "King of Glory /" i is, 53. 
 
 NIGHT'S shadows falling, men to rest are calling; 
 Rest we, possessing heavenly peace and blessing : 
 This we implore thee, falling down before thee, 
 Great King of Glory ! 
 
 2 O Saviour, hear us ! Son of God, be near us ! 
 Thine angels send us ; let thy love attend us : 
 He nothing feareth whom thy presence cheereth, 
 Light his path cleareth. 
 
 2 Be near, relieving all who now are grieving ; 
 Thy visitation be our consolation : 
 Oh, hear the sighing of the faint and dying; 
 Lord, hear our crying ! 
 
 4 Thou ever livest ; endless life thou givest ; 
 Thou watch art keeping o'er thy faithful sleeping ; 
 In thy clear shining they are now reclining, 
 All care resigning. 
 
 5 O Lord of Glory, praise we and adore thee 
 Thee for us given, our true Rest from heaven ! 
 Rest, peace, and blessing we are now possessing, 
 Thy name confessing. 
 
 Rev. Arthur Tozer Russell was the son of 
 a Congregational minister. Educated at 
 Cambridge, entering St. John's College in 
 1825, he was ordained to the ministry in the 
 Church of England, becoming the vicar of 
 Caxton in 1 830. He must have been a busy 
 man in almost all the fields of religious litera- 
 ture. He wrote critiques with rare skill and 
 acumen, and he published a series of books, 
 little and large, of his own which other critics 
 approved. He seems to have been specially 
 fond of hymnological studies. Some of the 
 volumes he edited contained excellent lyrics 
 which he composed. Indeed, he had fair ex- 
 ample in this particular ; for his father issued 
 a hymn-book in 1813, known as Russell's 
 Appendix, and in the third edition of this ap- 
 peared the young poet's first piece. From 
 such a start he went forward very success- 
 fully, offering translations and original com- 
 positions all along his history, some of them 
 of eminent merit. In 1852 he left Caxton, 
 and became vicar of Whaddon in Cambridge- 
 shire. In 1866 he removed to a fresh charge 
 in Liverpool. By-and-by he took the last 
 church he served, as rector of Southwfck. 
 There he closed his life after long illness. He 
 was born at Northampton, March 20, 1806, 
 and died November 18, 1874. He left behind 
 him at least a hundred and forty hymns, of 
 which the one now before us must be con- 
 sidered as among the best ; and it is an- 
 nounced that with his papers also remain as 
 yet unpublished a large number of manuscript 
 chants and tunes. 
 
 212 
 
 Evening Confession. 
 
 us, 58. 
 
 FROM the recesses of a lowly spirit 
 Our humble prayer ascends ; O Father, hear it 
 Upsoaring on the wings of awe and meekness ! 
 Forgive its weakness ! 
 
 2 We see thy hand ; it leads us, it supports us ! 
 We hear thy voice ; it counsels and it courts us : 
 And then we turn away ; and still thy kindness 
 
 Forgives our blindness. 
 
 3 Oh, how long-suffering. Lord ! but thou de- 
 
 lightest 
 
 To win with love the wandering ; thou invitest, 
 By smiles of mercy, not by frowns or terrors, 
 Man from his errors. 
 
 4 Father and Saviour ! plant within each bosom 
 The seeds of holiness, and bid them blossom 
 
 In fragrance and in beauty bright and vernal, 
 And spring eternal. 
 
 5 Then place them in thine everlasting gardens, 
 Where angels walk, and seraphs are the wardens ; 
 Where ev'ry flower, escaped through death's dark 
 
 portal, 
 Becomes immortal.
 
 CLOSE OF SERVICE. 
 
 97 
 
 In the exquisite little book of Matins and 
 Vespers, issued in 1821 by Sir John Bowring, 
 is found this hymn entitled, " Prayer of 
 Trust." It is in use on both sides of the sea; 
 formerly it was given out as a chant, but of 
 late it has been met in its somewhat peculiar 
 meter by fitting music, and so the grateful 
 people are taking out of the exclusive posses- 
 sion of the choirs this fine song so appro- 
 priate for a full congregation. The author 
 has long been classed with those holding So- 
 cinian views ; but it starts inquiry and cer- 
 tainly forestalls bitterness of prejudice, even 
 if it does not awake wonder, that such a man 
 as the one who wrote this hymn, and also 
 " Watchman, tell us of the night," and " In 
 the cross of Christ I glory," should not be 
 welcome to even the rigidest of the old-time 
 orthodox. 
 
 213 
 
 Abiding Trust. 
 
 8s, 73, 75. 
 
 THROUGH the day thy love has spared us ; 
 
 Now we lay us down to rest, 
 Through the'silent watches guard us, 
 
 Let no foe our peace molest ; 
 Jesus ! thou our Guardian be ; 
 Sweet it is to trust in thee. 
 
 2 Pilgrims here on earth, and strangers, 
 
 Dwelling in the midst of foes, 
 Us and ours preserve from dangers ; 
 
 In thine arms may we repose, 
 And when life's short day is past 
 Rest with thee in heaven at last. 
 
 Here we find another of those short eve- 
 ning hymns of Rev. Thomas Kelly. It has no 
 individuality that calls for special notice, but 
 it fits a place for which it was intended, and 
 actually illumines that dull moment when 
 Christians are making ready to leave the 
 house of God. If " Good-bye " really signi- 
 fies " God be with you," as some say, then in- 
 deed this is a beautiful parting song. This 
 author wrote and published hymns for fifty- 
 one years, and left behind him when he died, 
 for all the world to choose from and to sing, 
 no less than seven hundred and sixty -five 
 lyrics, many of which rank among the best in 
 our tongue. 
 
 2 I 4 Parting blessing. 8s, 73, 73. 
 
 k ' SAVIOUR, now the day is ending, 
 And the shades of evening fall, 
 
 Let thy Holy Dove, descending, 
 Bring thy mercy to us all ; 
 
 Set thy seal on every heart, 
 
 Jesus, bless us ere we part ! 
 
 2 Bless the gospel message spoken, 
 In thine own appointed way ; 
 
 Give each fainting soul a token 
 
 Of thy tender love to-day : 
 Set thy seal on every heart, 
 Jesus, bless us ere we part ! 
 
 3 Comfort those in pain or sorrow, 
 Watch each sleeping child of thine ; 
 
 Let us all arise to-morrow 
 
 Strengthened by thy grace divine ; 
 Set thy seal on every heart, 
 Jesus, bless us ere we part ! 
 
 4 Pardon thou each deed unholy ; 
 
 Lord, forgive each sinful thought ; 
 Make us contrite, pure, and lowly, 
 
 By thy great example taught : 
 Set thy seal on every heart, 
 Jesus, bless us ere we part ! 
 
 A girl of fifteen, looking through an old tat- 
 tered scrap-book, chanced upon this line be- 
 neath the picture of a mill " The mill cannot 
 grind with the water that has passed." In- 
 stantly it suggested to her mind a train of 
 thought which resulted in the writing of a poem 
 called " The Lessons of the Water-mill," by 
 which its author, Miss Sarah Doudney, is best 
 known. 
 
 The hymns bearing this author's name, 
 scattered around in various English hymnals, 
 are of exceptional merit. She is a very vo- 
 luminous writer of fugitive poems and tales 
 for the religious magazines, and in 1880 she 
 published Stepping Stones. But sometimes 
 it is difficult to trace or even recognize her 
 work. Many of her poetical pieces can be 
 found in Psalms of Life, issued in London. 
 1871. The hymn given above is from the 
 Children's Hymn Book, 1881. All the slender 
 facts of her history that have come to the 
 public are these : she was born near Ports- 
 mouth, England, but early removed to a re- 
 mote village in Hampshire. She is still living 
 at Ivy Lodge, Cobham, Hampshire, and is 
 unmarried. 
 
 2 I 5 Divine Love. 8s, 73, 75. 
 
 HOLY Father ! we address thee 
 
 Loved in thy beloved Son ; 
 Holy Son of God, we bless thee. 
 
 Boundless grace hath made us one ; 
 Holy Spirit, aid our songs. 
 This glad work to thee belongs. 
 
 a Wondrous was thy love, O Father ! 
 
 Wondrous thine, O Son of God ! 
 Vast the love that bruised and wounded, 
 
 Vast the love that bore the rod ; 
 Holy Spirit, still reveal 
 How those stripes alone can heal. 
 
 3 Gracious Father ! thy good pleasure 
 Is to love us as thy Son, 
 
 Meting out the self-same measure, 
 
 Since thou seest us as one. 
 Blessed Jesus, loved are we. 
 As the Father loveth thee. 
 
 4 Hallelujah ! we are hasting 
 To our Father's house above ; 
 
 By the way our souls are tasting 
 
 Rich an<\ everlasting love ; 
 In Jehovah is our boast. 
 Father, Son, and Holy Ghost ! 
 
 In a collection of religious poems, fifty- 
 eight in number, entitled Hymns Intended to 
 Help the Communion of Saints, is to be found 
 
 7
 
 CLOSE OF SERVICE. 
 
 the piece we quote. The book was issued by 
 Mrs. Mary (Bowly) Peters, the wife of Rev. 
 John McWilliam Peters. 
 
 Mrs. Peters was born in the borough of 
 Cirencester, England, in 1813, and died at 
 Clifton, July 29, 1856. Her husband was at 
 one time rector of Quennington, Gloucester- 
 shire, but afterwards became the vicar of 
 Langford, Berkshire. Several of her hymns 
 were contributed to the Plymouth Brethren's 
 Psalms, Hymns and Spiritual Songs, pub- 
 lished in London in 1842; but she is per- 
 haps best known by the hymn commencing, 
 " Through the love of God, our Saviour." 
 She is also the author of a prose work in 
 seven volumes, The World's History from 
 the Creation to the Accession of Queen Vic- 
 toria. 
 
 217 
 
 "Go in peace." 
 
 216 
 
 '7? is I.' 
 
 IDS, 61. 
 
 THE day is gently sinking to a close, 
 Fainter and yet more faint the sunlight glows ; 
 O Brightness of thy Father's glory, thou, 
 Eternal Light of light, be with us now; 
 Where thou art present, darkness cannot be: 
 Midnight is glorious noon, O Lord, with thee. 
 
 2 Thou, who in darkness walking didst appear 
 Upon the waves, and thy disciples cheer, 
 
 Come, Lord, in lonesome days, when storms assail, 
 And earthly hopes and human succors fail : 
 When all is dark, may we behold thee nigh, 
 And hear thy voice, " Fear not, for it is I." 
 
 3 The weary world is mouldering to decay, 
 Its glories wane, its pageants fade away ; 
 In tnat last sunset, when the stars shall fall, 
 May we arise, awakened by thy call, 
 With thee, O Lord, for ever to abide 
 
 In that blest day which has no eventide. 
 
 When Dr. Christopher Wordsworth, now 
 the Bishop of Lincoln in the English Estab- 
 lished Church, was Canon of Westminster he 
 published a notable collection of sacred po- 
 etry called The Holy Year. This reached its 
 third and enlarged edition in 1863, which con- 
 tained a hundred and twenty-seven original 
 hymns ; among them is found the one now 
 before us. It is a pathetic and ingenious re- 
 production of the scene of Jesus' walking 
 upon the water of the Sea of Galilee. The 
 conception of this spectacle, as the poem 
 presents it, is positively artistic. The day 
 falls, and the shadows lie heavily over the in- 
 land lake ; so the night comes on, and dark- 
 ness is closing in. The poet seems to see 
 Jesus advancing, the Light of light, bringing 
 illumination with his own luminous grace. 
 So he prays that the Saviour will be at hand 
 " in lonesome days," and specially at the 
 " last sunset," and brighten the gloom when 
 the world's glories wane, and the pageants 
 fade, and the stars fall. 
 
 SAVIOUR, again to thy dear name we raise 
 With one accord our parting hymn of praise ; 
 We rise to bless thee ere our worship cease, 
 And now, departing, wait thy word of peace. 
 
 2 Grant us thy peace upon our homeward way ; 
 With thee began, with thee shall end the day ; 
 Guard thou the lips from sin, the hearts from shame, 
 That in this house have called upon thy name. 
 
 3 Grant us thy peace, Lord, through the coming 
 
 night ; 
 
 Turn thou for us its darkness into light ; 
 From harm and danger keep thy children free, 
 For dark and light are both alike to thee. 
 
 4 Grant us thy peace throughout our earthly life, 
 Our balm in sorrow, and our stay in strife ; 
 Then, when thy voice shall bid o'ur conflict cease, 
 Call us, O Lord, to thine eternal peace. 
 
 This piece was composed for use at a festi- 
 val of parochial choirs in Nantwich, England, 
 by Rev. John Ellerton, and afterwards revised 
 by himself for the Appendix to Hymns An- 
 cient and Modern, where it was published in 
 1868. It makes a very interesting and appro- 
 priate close for a service. In the old times 
 there used to be permitted a half-response 
 from the people to the pulpit in the exercise 
 of divine worship. The pastor customarily 
 began with the salutation, " Peace be to you 
 all." And the audience replied outspokenly 
 with a graceful return of the word, " Peace." 
 In those days the hearers stood, and the 
 speaker sat. Provision was not made for 
 pews, and the pulpit was in structure very 
 rude. Once Augustine is known to have apol- 
 ogized for a sermon longer than usual, and 
 contrasted his posture with that of his listen- 
 ers ; and then he added, " The lesson out of 
 the apostles is dark and difficult to-day," and 
 asked them to pray for God's help upon him. 
 It is pathetic to think of such artless reciproc- 
 ities ; they might perhaps, even in our time, 
 be of hearty cheer and friendly sympathy, and 
 things would be more promising if pews and 
 pulpits knew each other better and cared for 
 each other more demonstratively. Our gen- 
 eration, it is certain, is more cool and dec- 
 orous ; but that does not make it more reli- 
 gious. 
 
 218 
 
 " Trust, strength, calmness." 
 
 IIS, IDS. 
 
 FATHER ! in thy mysterious presence kneeling, 
 Fain would our souls feel all thy kindling love ; 
 
 For we are weak, and need some deep revealing 
 Of trust, and strength, and calmness from aiiove. 
 
 2 Lord ! we have wandered forth through doubt and 
 
 sorrow, 
 
 And thou hast made each step an onward one ; 
 And we will ever trust each unknown morrow ; 
 Thou wilt sustain us till its work is done. 
 
 3 In the heart's depths a peace serene and holy 
 Abides: and, when pain seems to have her will, 
 
 Or we despair, oh ! may that peace rise slowly, 
 Stronger than agony, and we be still.
 
 CLOSE OF SERVICE. 
 
 99 
 
 4 Now, Father ! now in thy dear presence kneeling, 
 Our spirits yearn to feel thy kindling love ; 
 
 Now make us strong ; we need thy deep revealing 
 Of trust, and strength, and calmness from above. 
 
 Trust, strength, and calmness are indeed 
 expressed in this beautiful hymn. It would 
 steal away the sharpness of a sorrow ere we 
 were aware. Its author, the Rev. Samuel 
 Johnson, was born in Salem, Mass., October 
 10, 1822. He received his education at Har- 
 vard College, from which he graduated in 
 1842, and in 1846 from the Divinity School. 
 His religious tendencies were Theistic, and in 
 1853 he accepted the pastorate of a Free 
 Church in Lynn, Mass., where he remained 
 until 1870; he then returned to his native 
 town, where he spent the rest of his life. He 
 died in North Andover, Mass., February 19, 
 1882. 
 
 The hymn here quoted first appeared in 
 Book of Hymns, 1846, of which the author 
 was one of the compilers. Eleven of his 
 pieces were published in Songs of the Liberal 
 Faith, one of the most forceful and majestic 
 being " City of God, how broad and far." 
 Mr. Johnson was also connected with Samuel 
 Longfellow in the compilation of a Book of 
 Hymns for Public and Private Devotion, 
 issued in 1846. He is, however, better known 
 as the author of a masterly work on Oriental 
 Religions, which appeared in a series of pa- 
 pers, and on which he was engaged some 
 years before he died. In breadth of thought 
 and depth of learning this book is entitled to 
 rank with the works of Max Miiller or James 
 Freeman Clarke. 
 
 219 
 
 Evening of the day. 
 
 ABIDE with me: fast falls the eventide; 
 The darkness deepens ; Lord, with me abide ! 
 When other helpers fail, and comforts flee, 
 Help of the helpless, oh, abide with me ! 
 
 2 Not a brief glance I beg, a passing word, 
 But as thou dwell'st with thy disciples, Lord, 
 Familiar, condescending, patient, free, 
 Come, not to sojourn, but abide with me. 
 
 3 I need thy presence every passing hour: 
 What but thy grace can foil the tempter's power ? 
 Who like thyself my guide and stay can be ? 
 Through cloud and sunshine, oh, abide with me ! 
 
 This hymn, now grown to be dear all the 
 world over, was given to the Christian public 
 in the year 1847. It was written by the 
 Rev. Henry Francis Lyte, a clergyman of the 
 Church of England, then traveling for his 
 health, and in the final stages of his disease. 
 His home was in Lower Brixham, Devon- 
 shire, England, in the midst of a community 
 of sailors and fishermen, who were generally 
 kind and attentive to him, but had little or no 
 education or cultivation of life. Indeed, from 
 
 REV. HENRY F. LYTE. 
 
 reading his biography, one would be led to 
 say that he does not seem to have ever been 
 happily settled in his ministry. He was born 
 of gentle blood at Kelso, in Scotland ; but his 
 fortune was scanty, and he had a severe strug- 
 gle to obtain his education. Giving up his 
 early purpose to study medicine, he took 
 orders as a preacher ; and though during his 
 academic studies his scholarship was quite 
 promising, he immediately fell into what he 
 himself called " a dreary Irish curacy." His 
 life was filled with disappointments and afflic- 
 tions. His ambitions were crossed, his affec- 
 tions were betrayed, his health failed. He 
 died in his fifty-fourth year, and was buried 
 away from home in the cemetery at Nice, on 
 his way to Rome, where he had hoped to find 
 more helpful rest and more soothing air than 
 that of his sea-shore parish in England. The 
 incidents connected with the composition of 
 this, his last poetic utterance, are singularly 
 pathetic. Before leaving for the south he 
 girded himself up for the administration of 
 one more communion service, although in 
 strength, as he wrote, he was " scarcely able 
 to crawl." The final words of his address at 
 the table have been preserved : " Oh, breth- 
 ren," said he, " I can speak feelingly and ex- 
 perimentally on this point ; and I stand before 
 you seasonably to-day, as alive from the dead, 
 if I may hope to impress it upon you, and in- 
 duce you to prepare for that solemn hour 
 which must come to all, by a timely apprecia- 
 tion of, and a dependence on, the death of 
 Christ." Then he gave his farewell to the 
 members of his flock and retired to his cham- 
 ber. As the evening of the Sabbath day 
 gathered its shadows, he came forth wearily, 
 and laid in the hand of one of his relatives
 
 100 
 
 CLOSE OF SERVICE. 
 
 this hymn of eight stanzas, together with some 
 music set to it, which he had himself prepared. 
 The tune has perished, but the hymn is im- 
 mortal. 
 
 220 
 
 Evening of Life. 
 
 SWIFT to its close ebbs out life's little day ; 
 Earth's joys grow dim, its glories pass away: 
 Change and decay in all around I see ; 
 
 thou, who changes! not, abide with me ! 
 
 2 Come not in terrors, as the King of kings ; 
 But kind and good, with healing in thy wings, 
 Tears for all woes, a heart for every plea ; 
 Come, Friend of sinners, and abide with me. 
 
 3 I fear no foe, with thee at hand to bless 
 Ills have no weight, and tears no bitterness: 
 Where is Death's sting ? where, Grave, thy victory ? 
 
 1 triumph still, if thou abide with me. 
 
 4 Hold thou thy cross before my closing eyes ; 
 Shine through the gloom, and point me to the skies ; 
 Heaven's morning breaks and earth's vain shad- 
 ows flee: 
 
 In life, in death, O Lord, abide with me! 
 
 LYTE'S GRAVK AT NICE. 
 
 This hymn is only a part of the preceding. 
 The poem was never meant for a piece to be 
 sung in public worship by a promiscuous 
 congregation. Yet some of us have seen it in 
 a book of songs for children ! What work 
 would boys and girls make with such a senti- 
 ment as even this first line proffers for our 
 singing ? The various stanzas needed to be 
 grouped into two hymns, one for the evening 
 of the day, the other for the evening of life. 
 Thus they do admirable service without any 
 violation of sober sense. 
 
 221 
 
 "A word of Blessing." 
 
 O LbRD, who by thy presence hast made light 
 The heat and burden of the toilsome day, 
 
 Be with us also in the silent night, 
 Be with us when the daylight fades away. 
 
 2 Oh, speak a word of blessing, gracious Lord ! 
 Thy blessing is endued with soothing power ; 
 
 On human hearts worn out with toil, thy word 
 Falls soft and gentle as the evening shower. 
 
 3 Come then, O Lord, and deign to be our guest, 
 After the day's confusion, toil, and din : 
 
 Oh, come to bring us peace, and joy, and rest, 
 To give salvation, and to pardon sin ! 
 
 4 Bind up the wounds, assuage the aching smart 
 Lett in each bosom from the day just past, 
 
 And let us on a Father's loving heart 
 Forget our griefs, and find sweet rest at last. 
 
 Richard Massie is an English Episcopalian, 
 a gentleman of wealth and leisure, residing at 
 Pulford Hall, in Coddington, Cheshire. Some 
 very fine translations of Spitta's, Luther's, and 
 Gerhardt's hymns into English have rendered 
 his name familiar on both sides of the ocean. 
 He is the eldest of a family of twenty-two 
 children, and was born June 18, 1800, in 
 Chester, where his father was for many years 
 the minister over the parish church of St. 
 Bride. The hymn, of which he has furnished 
 the fine revision now before us, is one of the 
 best that C. J. Spitta has ever written. It 
 may be found in full in his Psalter und 
 Harfe, entitled " Evening," and commencing, 
 "Herr, des Tages Muhcn imd Beschiverden." 
 More than one translation into English has 
 appeared in the various hymnals ; but this, 
 which was published by Massie in his Lyra 
 Domestica, 1860, is perhaps the most usable of 
 them all, because it does not attempt to fol- 
 low the German meter very closely, and so 
 can be set to music which is singable. 
 
 222 "Keep us. Lord!" P. M. 
 
 GOD, that madest earth and heaven, 
 
 Darkness and light ; 
 Who the day for toil hast given, 
 
 For rest the night : 
 May thine angel-guards defend us, 
 Slumber sweet thy mercy send us, 
 Holy dreams and'hopes attend us. 
 
 This livelong night. 
 
 2 And when morn again shall call us 
 
 To run life's way, 
 May we still, whate'er befall us, 
 
 'Thy will obey : 
 From the power of evil hide us, 
 In the narrow pathway guide us, 
 Nor thy smile be e'er denied us, 
 
 The livelong day. 
 
 3 Guard us waking, guard us sleeping, 
 
 And when we die 
 May we in thy mighty keeping 
 
 All peaceful lie : 
 
 When the last dread call shall \v;ike us, 
 Do not thou, our God, forsake us, 
 But to reign in glory take us 
 
 With thee on high. 
 
 4 Holy Father, throned in heaven, 
 
 All-Holy Son, 
 Holy Spirit, freely given, 
 
 Blest Three in One ! 
 Grant thy grace, we now implore thee, 
 Till we cast our crowns before thee, 
 And in worthier strains adore thee, 
 
 While ages run. 
 
 This hymn is usually credited to Bishop 
 Reginald Heber, and yet only one stanza of 
 it was actually written by him. It used to 
 contain only two, but subsequently Rev. Wil- 
 liam Mercer, who wrote the second of those
 
 CLOSE OF SERVICE. 
 
 two, added another, which is now reckoned 
 as the last, 1864. So we have a composite 
 contribution to the hymn - books ; Bishop 
 Heber's verse was issued posthumously in 
 1827; William Mercer added the second and 
 fourth in 1864; and Archbishop Whately 
 gave the third, 1860. 
 
 223 Doxology. 8s, 75. 
 
 PRAISE the Lord ! ye heavens, adore him, 
 
 Praise him, angels in the height ; 
 Sun and moon, rejoice before him ; 
 Praise him, all ye stars oflight ! 
 
 2 Praise the Lord for he hatli spoken ; 
 Worlds his mighty voice obeyed ; 
 
 Laws which never shall be broken. 
 For their guidance he hath made. 
 
 3 Praise the Lord for he is glorious ; 
 Never shall his promise fail : 
 
 God hath made his saints victorious, 
 Sin and death shall not prevail. 
 
 4 Praise the God of our salvation, 
 Hosts on high his power proclaim ; 
 
 Heaven and earth, and all creation, 
 Laud and magnify his name. 
 
 Who was the author of this fine paraphrase 
 of Psalm 148 which the prophet of Anglican 
 Hymnology finds worthy a place as a First Rank 
 hymn is not precisely known. It has been at- 
 tributed to Bishop Mant and to John Kemp- 
 thorne. It was traced to the volume of Hymns 
 for the Foundling Hospital, \ 796, in which a 
 few of Mr. Kempthorne's pieces are found. 
 This much only is known positively : it ap- 
 peared about the year 1 796 hence the "Anon., 
 1796 " which is generally attached to it. 
 
 Rev. John Kempthorne, to whom is ascribed 
 its authorship, son of Admiral Kempthorne, 
 was born at Plymouth, June 24, 1775. He 
 studied at St. John's, Cambridge, graduating 
 B. A. in 1796, and B. D. in 1807. After his 
 ordination he became, successively, vicar of 
 Northleach, vicar of Wedmore, rector of St. 
 Michael's, and chaplain of St. Mary de Grace, 
 Gloucester. He was also a Prebendary in 
 Lichfield Cathedral from 1826, and at one 
 time was Examining Chaplain to the Bishop 
 of that diocese. He died at the rectory, 
 Gloucester, November 6, 1 838. 
 
 224 Evening Prayer. 
 
 HEAR my prayer, O heavenly Father, 
 Ere I lay me down to sleep : 
 
 Bid thine angels, pure and holy. 
 Round my bed their vigil keep. 
 
 2 Great my sins are, but thy mercy 
 Far outweighs them every one ; 
 
 Down before thy cross I cast them, 
 Trusting in thy help alone. 
 
 3 Keep me, through this night of peril, 
 Underneath its boundless <=hade ; 
 
 Take me to thy rest, I pray thee, 
 When my pilgrimage is made. 
 
 8s, 75. 
 
 4 None shall measure out thy patience 
 By the span of human thought; 
 
 None shall bound the tender mercies 
 Which thy holy Son has brought. 
 
 5 Pardon all my past transgressions; 
 Give me strength for days to come ; 
 
 Guide and guard me with thy blessing, 
 Till thine angels bid me home. 
 
 Some years ago, while Charles Dickens was 
 the editor of the magazine called Household 
 Words, there was issued each season an ex- 
 tra number especially appropriate to Christ- 
 mas and the holidays, filled with stories, often 
 taken up entirely with one of good length and 
 fine skill. In 1856 there was published a tale 
 entitled " The Wreck of the Golden Mary." 
 This was written by a lady who keeps herself 
 in much reserve ; she then lived in York, 
 England, and was known by the literary name 
 of " Holme Lee," but her real name was Har- 
 riet Parr. Now in this story some ship- 
 wrecked sailors and passengers are floating 
 around, night and day, shelterless, upon the 
 sea in an open boat ; the vessel struck an ice- 
 berg and had already gone down ; no land, 
 no help in sight, no hope. They fall to tell- 
 ing incidents of their previous lives, and one 
 of them, Dick Tarrant by name, a wild youth 
 in his history, breaks out with the question. 
 " What can it be that brings all these old 
 things over my mind ? There is a child's 
 hymn I and Tom used to sing at my mother's 
 knee when we were little ones, keeps running 
 through my thoughts. It 's the stars, maybe ; 
 there was a little window by my bed that I 
 used to watch them at, a window in my room 
 at home in Cheshire; and if I were ever 
 afraid, as boys will be after reading a good 
 ghost-story, I would keep on saying it till I 
 fell asleep." Then another took up the con- 
 versation : " That was a good mother of 
 yours, Dick ; could you say that hymn now, 
 do you think? Some of us might like to 
 hear it." Then the sailor replied, " It is as 
 clear in my mind at this minute as if my mo- 
 ther was here listening to me." And so he 
 repeated this wonderful little poem. It was 
 evidently composed for the story in the maga- 
 zine, for we know of no other religious song 
 by the same writer. But it proved so pa- 
 thetic and beautiful that each reader was 
 touched by it ; and at last it was caught up 
 for real use by the compilers and transferred 
 to their hymn-books. This gifted woman 
 published several works afterwards ; among 
 them were Maude Talbot, 1854; Sylvan 
 Holt's Daughter, 1858; Warp and Woof, 
 1 86 1 ; Mr. Wynyard's Ward, 1867, and sev- 
 eral other works of fiction. Nothing can be
 
 102 
 
 w 
 
 ascertained concerning her personally further 
 than this, except that she was born at York 
 in 1828. 
 
 225 "Turn us, O Lord!" 8s, 73. 
 
 HEAVENLY Father, grant thy blessing 
 
 On the teaching of this day; 
 That our hearts, thy fear possessing, 
 
 May from sin be turned away. 
 
 2 Have we wandered ? oh, forgive us ; 
 
 Have we wished from truth to rove? 
 Turn, oh, turn us, and receive us, 
 
 And incline us thee to love. 
 
 This prayer in music is included in many 
 of the modern hymnals as a sort of grace at 
 closing divine service. Although it is widely 
 used and deservedly popular, neither the 
 name nor the residence of the author has 
 come to light. The piece is known to have 
 appeared earliest in the Hymns of the London 
 Sunday School Union, 1835. 
 
 CLOSE OF SERVICE. 
 
 226 " 7% hearest." 8s, 75. 
 
 LORD ! in love and mercy save us, 
 
 For our trust is all in thee : 
 In that cleansing fountain lave us, 
 
 Which alone can make us free ! 
 
 2 Weary, life's rough billows breasting 
 Through the long lone dismal night, 
 
 Grant that calmly, on thee resting, 
 We may wait for morning light. 
 
 3 Lord ! we pray, and know thou hearest, 
 For thy promises are true : 
 
 Grant the heart-wish that is dearest 
 He who knows can also do ! 
 
 In his excellent volume, English Hymns, 
 Samuel W. Duffield tells us that he has 
 learned from a work on distinguished Scotch- 
 men of the present day all that has been 
 given to the public concerning the writer of 
 the present hymn, which we copied from 
 Songs of Grace and Glory, at the time when 
 Laudes Domini was in course of preparation ; 
 it was in 1869, most likely, that the piece was 
 written. Andrew J. Symington was born at 
 Paisley, Scotland, July 27, 1825. His educa- 
 tion was given to him there in one of the 
 Grammar Schools, and then he entered into 
 business with his father. He seems to have 
 possessed decided literary tastes and a good 
 deal of ability with his pen. He published 
 Harebell Chimes, 1 848 ; Genevieve, and other 
 Poems, 1851 ; and The Beautiful in Nature, 
 Art, and Life, 1857. 
 
 227 Blessing sought. 
 
 GRACIOUS Saviour, thus before thee 
 With our varied want and care, 
 
 For a blessing we implore thee ; 
 Listen to our evening prayer ! 
 
 2 By thy favor safely living, 
 With a grateful heart we raise 
 
 Songs of jubilant thanksgiving ; 
 Listen to our evening praise. 
 
 8s, 75. 
 
 3 Through the day, Lord, thou hast given 
 Strength sufficient for our need , 
 
 Cheered us with sweet hopes of heaven, 
 Helped and comforted indeed. 
 
 4 Lord, we thank thee, and adore thee, 
 For the solace of thy love ; 
 
 And rejoicing thus before thee, 
 Wait thy blessing from above ! 
 
 Educated for commercial pursuits at first 
 a timber-merchant, then following the life of 
 a busy London surgeon the writer of the 
 hymn before us, Henry Bateman, yet found 
 time to devote to literary, philanthropic, and 
 religious works. 
 
 Mr. Bateman was descended from the De 
 Voeux, a Huguenot family, and was born in 
 Bunhill Row, Finsbury, England, March 6, 
 1802, and died in 1872. He was a nephew of 
 Bishop Daniel Wilson of Calcutta. He became 
 a member of the Committee of the Religious 
 Tract Society, and a director of the London 
 Missionary Society. His most successful 
 work was a volume of poems, Sunday Sun- 
 shine, 1858; but it is from Heart Melodies, 
 1862, that the hymn cited is taken. A few 
 of his other writings are comprised in Belgium 
 and Up and Down the Rhine, 1858; Home 
 Musings : Metrical Lay Sermons, 1862 ; Fret 
 Not, and other Poems, \ 869. 
 
 228 
 
 Doxology. 
 
 L. M. 
 
 PRAISE God, from whom all blessings flow, 
 Praise him, all creatures here below : 
 Praise him above, ye heavenly host; 
 Praise Father, Son, and Holy Ghost. 
 
 This is a mere repetition of the Doxology 
 in common use in this country for more than 
 fourscore years. To Dr. Thomas Ken's final 
 stanza in his Morning Hymn is added the 
 Hallelujah ascription in order to constitute a 
 familiar and easy anthem for a congrega- 
 tion to sing at the close of public service. 
 The music is, for all we know, as old as the 
 hymn. How singular it seems that, when 
 believers of every name and clime and age 
 wish to know each other, with a determinate 
 plan to get into communication somehow, 
 they find easiest access by means of two 
 words, the same in all languages on the face 
 of the earth, and yet given in the tongues 
 used by inspiration in the Bible. The inci- 
 dent is related of a Hindoo and a New Zea- 
 lander, chancing to meet upon the deck of a 
 missionary ship. They knew not one word 
 of each other's tongue. They wished to com- 
 municate. They pointed to their Bibles. 
 They kept shaking hands. They smiled in 
 each other's faces. They kneeled down to- 
 gether. But they could do no more. At last, 
 with a sudden joy at new discovery, the Hin- 
 doo cried out, Hallelujah ! The New Zea-
 
 THE SCRIPTURES. 
 
 lander caught the syllables of that well-known 
 doxology, and answered enthusiastically, 
 Amen! There they were, then, finally on 
 common ground. Reared almost at the an- 
 tipodes, they met together when one shouted 
 " Praise the Lord !" and the other responded, 
 " So be it !" 
 
 229 "By Galilee." 6s, 45. 
 
 BREAK thou the bread of life, 
 
 Dear Lord, to me, 
 As thou didst break the loaves 
 
 Beside the sea ; 
 Beyond the sacred page 
 
 I seek thee, Lord ; 
 My spirit pants for thee, 
 
 O living Word ! 
 
 2 Bless thou the truth, dear Lord, 
 
 To me to me 
 As thou didst bless the bread 
 
 By Galilee ; 
 Then shall all bondage cease, 
 
 All fetters fall ; 
 And I shall find my peace, 
 
 My All-in-All ! 
 
 Another of the excellent compositions of 
 Miss Mary A. Lathbury, very fittingly named 
 " the lyrist of Chautauqua." She called it a 
 " Study Song," when she wrote it in 1880 for 
 the " Literary and Scientific Circle " of " Bishop 
 Vincent's College " there by the beautiful lake ; 
 but its best meaning and its widest fame are 
 due to the exquisite allusion to our Lord's 
 teaching beside the Sea of Galilee, right in 
 view of the sheet of water at Chautauqua 
 which seems so like a modern Gennesaret. 
 
 230 The Gospel Word. L. M. 
 
 GOD, in the gospel of his Son, 
 Makes his eternal counsels known : 
 Where love in all its glory shines, 
 And truth is drawn in fairest lines. 
 
 2 Here sinners, of an humble frame, 
 May taste his grace, and learn his name ; 
 May read, in characters of blood, 
 
 The wisdom, power, and grace of God. 
 
 3 The prisoner here may break his chains ; 
 The weary rest from all his pains; 
 
 The captive feel his bondage cease ; 
 The mourner find the way of peace. 
 
 4 Here faith reveals to mortal eyes 
 A brighter world beyond the skies ; 
 
 Here shines the light which guides our way 
 From earth to realms of endless day. 
 
 5 Oh, grant us grace, Almighty Lord, 
 To read and mark thy holy word, 
 Its truth with meekness to receive, 
 And by its holy precepts live. 
 
 Rev. Benjamin Beddome wrote this hymn, 
 but in 1819 it was altered somewhat by Rev. 
 Thomas Cotterill. It tells us, with a good 
 measure of force and directness, of the light 
 from above, vouchsafed to bewildered mortals 
 for their guidance from earth to endless day. 
 Still it is to be remembered that light is the 
 remedy for darkness, not for blindness. It 
 
 would be folly to say to a man, whose physi- 
 cal organs of sight were growing sore and 
 poor, that he needed a stronger sunshine to 
 walk in. Indeed, this might be his ruin, and 
 it certainly would be in sensitive moments his 
 exasperation. Gospel truth is the remedy for 
 ignorance, not for perversity. A hard will 
 might be expected to grow harder under the 
 full pressure of obligation to yield ; it is the 
 work of the Holy Spirit to subdue the will so 
 that it will receive the truth. The duty of 
 New Testament preachers is plain ; they 
 must keep urging the evidences of Chris- 
 tianity upon men's notice, whether they will 
 hear or forbear. One stubborn soul's obsti- 
 nacy cannot prevent another willing soul's 
 belief. The chief priests may have shut their 
 eyes tight in the full blaze of illumination ; but 
 that would not make Jerusalem dark in the 
 daytime. 
 
 23 I Psalm 19. L. M. 
 
 THE heavens declare thy glory, Lord! 
 
 In every star thy wisdom shines ; 
 But, when our eyes behold thy word, 
 
 We read thy name in fairer lines. 
 
 2 The rolling sun, the changing light, 
 And nights and days thy power confess ; 
 
 But the blest volume thou hast writ 
 Reveals thy justice and thy grace. 
 
 3 Sun, moon, and stars convey thy praise 
 Round the whole earth, and never stand; 
 
 So, when thy truth began its race, 
 It touched and glanced on every land. 
 
 4 Nor shall thy spreading gospel rest 
 
 Till through the world thy truth has run, 
 Till Christ has all the nations blessed 
 That see the light or feel the sun. 
 
 Dr. Isaac Watts preached his first sermon 
 in the city of London, July 17, 1698, and in 
 February of the next year he was chosen as 
 the assistant of Rev. Dr. Chauncey in Mark 
 Lane. He was not rugged enough for the 
 work of a clergyman in the metropolis ; di- 
 minutive in person as he was slender in con- 
 stitution, he was ill much of the time ; he had 
 to intermit his labors altogether for four years, 
 beginning with 1703. It was not until 1719 
 that his translation of the Psalms appeared. 
 Sturdily and steadily it advanced against the 
 hard but conscientious opposition of those 
 who clung to old traditions, until now it 
 stands positively at the head, and receives the 
 grateful applause of the world. 
 
 This version, grown now so familiar in our 
 households, is that of Psalm 19 in L. M. It 
 is composed of six stanzas, and bears the 
 title, " The Books of Nature and of Scripture 
 Compared ; or, the Glory and Success of the 
 Gospel." In the ordinary versions of this 
 song of David a group of three words in
 
 104 
 
 THE SCRIPTURES. 
 
 italics is introduced which quite changes the 
 sense. It makes King David say that " the 
 heavens declare the glory of God " so widely 
 tnat "there is no speech nor language where 
 their voice is not heard." Modern scholars 
 are talking much about the superfluous, and 
 even injudicious, use of these interpolations 
 in the inspired Book. And the New Revi- 
 sion has hastened to relieve this particular 
 infelicity. It reasserts joyously that " the 
 heavens declare the glory of God ;" but it 
 adds that one reason why men are so dull in 
 discovering the intelligence of the testimony 
 may be found in the fact that the stars in the 
 sky cannot speak in articulate words ; " there 
 is no speech nor language ; their voice cannot 
 be heard." This restoration will be found a 
 most valuable help when the second portion 
 of the Psalm is reached in its beautiful an- 
 tithesis. God's law speaks out, and, with the 
 aid of the human tongue, revelation goes 
 closer to the conscience than nature. It is 
 that to which this folk-song refers as the 
 glory of the Gospel. 
 
 232 
 
 Psalm 19. 
 
 L. M. 
 
 GREAT Sun of Righteousness, arise ! 
 
 Oh, bless the world with heavenly light ! 
 Thy gospel makes the simple wise : 
 
 Thy laws are pure, thy judgments right. 
 
 2 Thy noblest wonders here we view, 
 In souls renewed and sins forgiven : 
 
 Lord, cleanse my sins, my soul renew, 
 And make thy word my guide to heaven. 
 
 This js part of Dr. Isaac Watts' version of 
 Psalm 19, L. M. It was a mechanical advan- 
 tage to separate these two stanzas from the 
 rest in order that so long a piece might be 
 sung without mutilation. The phenomenon 
 of a sunrise is always an exquisite surprise to 
 the observer who is unfamiliar with early ri- 
 sing. The Oriental dawn seems very abrupt, 
 for there is really no twilight. It is night 
 then broad day. Most critics would say that, 
 in construction, the psalm which we are to 
 study here is perfect as a lyric hymn, exquisite 
 in figure, sublime in thought, singularly logi- 
 cal in its form. The very existence of these 
 orbs over our heads proposes the proofs of 
 the divine omnipotence and godhead. It 
 simply stuns our minds to assert that these 
 were without any maker ; but whoever creates 
 worlds, he it is that is our God. The unde- 
 vout astronomer is mad. Nature leads us up 
 directly to its own Creator, and points him 
 out : " The heavens declare the glory of God ; 
 and the firmament showeth his handiwork." 
 One of the most interesting of historic illus- 
 trations has been given to us in the confes- 
 sions of the great Augustine : " I asked the 
 
 earth, and it said, ' I am not He ;' and all that 
 is upon it made the same admission. I asked 
 the sea, and the depths, and the creeping 
 things which have life, and they answered, 
 ' We are not thy God ; look thou above us.' 
 I asked the breezes, and the gales; and the 
 whole air with its inhabitants said to me, 
 'Anaximenes is in error; I am not God.' I 
 asked the heaven, the sun, the moon, the stars ; 
 'We too,' said they, ' are not the God whom 
 thou seekest.' And I said to all the creatures 
 which surrounded the doors of my fleshly 
 senses, ' Ye have declared to me of my God 
 that ye are not he ; tell me somewhat about 
 him.' And with a great voice they exclaimed, 
 ' He made us.' " 
 
 233 Psalm 19. L. M. 
 
 ALMIGHTY Lord, the sun shall fail, 
 The moon forget her nightly tale, 
 And deepest silence hush on high 
 The radiant chorus of the sky ; 
 
 2 But fixed for everlasting years, 
 Unmoved, amid the wreck of spheres, 
 Thy word shall shine in cloudless day 
 When heaven and earth have passed away. 
 
 This is a hymn brief in measure, but weighty 
 in suggestion. Whoever loves to sing the 
 nineteenth Psalm as one of the most perfect 
 religious odes known to have been written by 
 human pen will prize this couplet of verses as 
 a sort of compendium of the whole of it ; per- 
 haps the author intended it to be a translation. 
 Sir Robert Grant does not seem ever to have 
 given the churches more than twelve hymns, 
 and these he left behind him in an imperfect 
 form. This one celebrates the solemn and 
 gracious steadiness of the stars as the sym- 
 bols of God's word ; as they stand " fixed for 
 everlasting years," so stand his promises. 
 
 Once, as I entered the observatory of Har- 
 vard College, at the close of day, a friend who 
 had led me there asked that I might be shown 
 the new instrument that had just been intro- 
 duced. The professor replied, courteously, 
 " Yes ; I think there may be time enough yet 
 for him to see a star if you will find one." 
 My companion " found one " by looking in a 
 worn little book of astronomical tables lying 
 there on the desk, and replied quietly, " There 
 is one at 5 : 20." So in a hurried instant the 
 covering was stripped off from the great brass 
 tube, and prone upon his back, under the eye- 
 piece, lay the enthusiastic professor. While 
 my friend stood by with what seemed a tack- 
 hammer in his hand, I noticed that he kept 
 his eye on a tall chronometer clock near us. 
 Suddenly two sounds broke the impressive 
 stillness ; we had been waiting for the stars. 
 One was the word "there" spoken by the
 
 THE SCRIPTURES. 
 
 105 
 
 professor, the other was the tap of the ham- 
 mer on the stone top of the table by my com- 
 panion. Both occurred at the same instant 
 the same particle of the instant they were 
 positively simultaneous. But the man who 
 spoke the word could not see the clock ; he 
 was looking at the star that came swinging 
 along till it touched the spider-web line in his 
 instrument ; and the other man who struck 
 the hammer-stroke could not see the star ; he 
 was looking at the second-hand on the dial- 
 plate. When the index in its simplicity of 
 regular duty marked twenty minutes after 
 five there fell the click on the stone ; and then, 
 too, there came on in the heavens, millions of 
 miles away, one of God's stars, having no 
 speech, but rolling in on time, as he bade it 
 ages ago. 
 
 Then I was invited to look in and see the 
 world of light and beauty as it swept by the 
 next fiber in the tube. But afterward I went 
 curiously to the book, and found that it had 
 been published ten years before, and that its 
 calculations ran far away into the future, and 
 that it had been based on calculations a thou- 
 sand years old. And God's fidelity to the 
 covenant of nature, here now almost three 
 thousand years after David had made the 
 nineteenth Psalm, had brought the glorious 
 creature of the sky into the field of Harvard 
 College's instrument just as that patient clock 
 reached the second needed for the truth of 
 the ancient prediction. Need I say that those 
 two professors almost wondered (so used to 
 such things were they) at the awestruck devo- 
 tion, the hushed reverence, with which I left 
 the room ? 
 
 234 Christian Evidence. L. M. 
 
 UPON the Gospel's sacred page 
 The gathered beams of ages shine ; 
 
 And, as it hastens, every age 
 But makes its brightness more divine. 
 
 2 On mightier wing, in loftier flight, 
 From year to year does knowledge soar ; 
 
 And, as it soars, the Gospel light 
 Becomes effulgent more and more. 
 
 3 More glorious, still, as centuries roll, 
 New regions blest, new powers unfurled, 
 
 Expanding with the expanding soul, 
 Its radiance shall o'erflow the world 
 
 4 Flow to restore, but not destroy ; 
 As when the cloudless lamp of day 
 
 Pours out its floods of light and joy, 
 And sweeps the lingering mists away. 
 
 Another of the excellent hymns which Sir 
 John Bowring, the distinguished scholar and 
 diplomat, has given to the churches. It is to 
 be found with five stanzas in his Matins and 
 Vespers, 1823. It has a unique value from 
 the fact that almost all hymn-writers have 
 
 appeared to find their most welcome themes 
 of song outside of the fields of science. This 
 composition worthily notices the triumphs of 
 the inspired Word over the oppositions of 
 something beside the heathen philosophies. 
 The late Frank Buckland finished his last 
 and most interesting work, The Natural 
 History of British Fisheries, just two days 
 before his death. This was the dead natural- 
 ist's simple creed : " To put matters very 
 straight, 1 steadfastly believe that the Great 
 Creator, as indeed we are directly told, made 
 all things perfect and ' very good ' from the 
 beginning ; perfect and very good every 
 created thing is now found to be, and will so 
 continue to the end of time." It has been 
 said that science is opposed to and in con- 
 flict with revelation. But the history of the 
 former shows that the greater its progress, 
 and the more accurate its investigations and 
 results, the more plainly it is seen not only not 
 to clash with the latter, but in all things to 
 confirm it. The very sciences from which 
 objections have been brought against religion 
 have by their own progress removed those 
 objections, and in the end furnished full con- 
 firmation of the inspired Word of God. 
 There is a species of minor criticisms put 
 forward with harmful ingenuity at the present 
 day, which, though exceedingly trivial, do yet 
 in their results become vexatious. They will 
 pass the notice of a thoroughly intelligent or 
 candid man, for he will not believe them to 
 have been seriously pressed ; but they are the 
 arguments that powerfully move small minds, 
 for they are easily grasped and held with 
 much tenacity. To the educated Bible stu- 
 dent they resemble only insects of little bulk, 
 though of vast activity ; and he hardly deems 
 it needful more than to smite them with the 
 open palm of his hand when they come sing- 
 ing in his ear, only that their sting proves an- 
 noying and sometimes leaves a mean irrita- 
 tion behind it. 
 
 235 "Nature sings." L. M. 
 
 Now let my soul, eternal King, 
 To thee its grateful tribute bring ; 
 My knee with humble homage bow, 
 My tongue perform its solemn vow. 
 
 2 All nature sings thy boundless love, 
 In worlds below and worlds above ; 
 But in thy blessed word I trace 
 Diviner wonders of thy grace. 
 
 3 Here Jesus bids my sorrows cease, 
 And gives my laboring conscience peace ; 
 Here lifts my grateful passions high, 
 And points to mansions in the sky. 
 
 4 For love like this, oh, let my song. 
 Through endless years, thy praise prolong ; 
 Let distant climes thy name adore, 
 
 Till time and nature are no more.
 
 io6 
 
 THE SCRIPTURES. 
 
 The Rev. Ottiwell Heginbothom, an Inde- 
 pendent or Congregational minister settled for 
 a brief while in Sudbury, England, was born 
 there in 1744, and died of consumption in 
 1768, at the early age of twenty-four. He is 
 said to have been remarkable for his amiabil- 
 ity, a quality made quite manifest in the few 
 hymns he left to the churches to be cherished 
 and sung. These number in all only twenty- 
 five, and while they are characterized by much 
 gentleness and sweetness of spirit, the general 
 criticism would be that they are often defi- 
 cient in strength and sometimes fail in direct- 
 ness. Some of them are hardly original in 
 expression, but are based on others written 
 by Dr. Watts. From the beginning of his 
 work as pastor the church was rent by dis- 
 putes, and he sank under the pressure of the 
 dissensions he could not heal. 
 
 236 Psalm 119. C. M. 
 
 THK Spirit breathes upon the word, 
 And brings the truth to sight ; 
 
 Precepts and promises afford 
 A sanctifying light. 
 
 2 A glory gilds the sacred page, 
 Majestic, like the sun ; 
 
 It gives a light to every age 
 It gives, but borrows none. 
 
 3 The hand that gave it still supplies 
 The gracious light and heat ; 
 
 Its truths upon the nations rise 
 They rise, but never set. 
 
 4 Let everlasting thanks be thine 
 For such a bright display 
 
 As makes a world of darkness shine 
 With beams of heavenly day. 
 
 5 My soul rejoices to pursue 
 The steps of him I love, 
 
 Till glory breaks upon my view 
 In brighter worlds above. 
 
 We must study this hymn, written by the 
 well-known poet, William Cowper, in con- 
 nection with the awful experience out of 
 which it came. In one instance at least an 
 afflicted child of God has attempted to de- 
 scribe the processes of his mind when he was 
 standing upon the actual verge of madness. 
 He says : " Conscience throws open the doors 
 of memory, and out rushes a crowd of spec- 
 ters. Ghosts of falsehoods, recollections of 
 guilty envyings and hatreds, soiled appari- 
 tions of dead lusts, all return to accuse and 
 condemn. Be sure that some day your sin 
 will find you out, and a thousand images of 
 unliving things peopling the darkness will fill 
 you with agony and fear." The remedy that 
 is offered for this is found in the Bible ; three 
 texts of Deuteronomy once defeated the devil 
 when he was tempting the Lord Jesus. But, 
 now and then, the Scriptures yield no clear 
 instruction on the exact point where our 
 
 trouble lodges. Then what is needed is the 
 illumination by the Holy Ghost ; " God is his 
 own interpreter," as this same poet sings in 
 another of his hymns. In November, 1762, 
 Cowper attempted to take his own life; he 
 hung himself to the bed-frame ; and, as that 
 gave way, secured the cord to the edge of the 
 door, and swung himself off from a chair; 
 the rope broke ; he was saved again ; but ever 
 after that, in his awful moments, he supposed 
 that he had committed the unpardonable sin. 
 But in July, 1764, he was reading the Bible 
 out in his garden, seeking almost hopelessly 
 for texts which might bring relief to his pain. 
 Among the very earliest he found was this, 
 (Romans 3:24, 25): "Being justified freely 
 by his grace through the redemption that is 
 in Christ Jesus ; whom God hath set forth to 
 be a propitiation through faith in his blood, 
 to declare his righteousness for the remission 
 of sins that are past, through the forbearance 
 of God." The effect of this verse upon his 
 entire being was instantaneous, permanent, 
 and revolutionary. He tells us the happy 
 result : " Immediately I received strength to 
 believe, and the full beams of the Sun of 
 Righteousness shone upon me. I saw the 
 sufficiency of the atonement Christ had made, 
 my pardon in his blood, and the fullness and 
 completeness of his justification. In a mo- 
 ment I believed and received the Gospel." 
 
 237 Psalm 119. C. M. 
 
 How shall the young secure their hearts 
 
 And guard their lives from sin ! 
 Thy word the choicest rules imparts 
 
 To keep the conscience clean. 
 
 a When once it enters to the mind, 
 
 It spreads such light abroad, 
 The meanest souls instruction find, 
 
 And raise their thoughts to God. 
 
 3 "Tis like the sun, a heavenly light, 
 That guides us all the day : 
 
 And, through the dangers of the night, 
 A lamp to lead our way. 
 
 4 Thy precepts make me truly wise ; 
 1 hate the sinner's road ; 
 
 I hate my own vain thoughts that rise, 
 But love thy law, my God ! 
 
 5 Thy word is everlasting truth ; 
 How pure is every page ! 
 
 That holy book shall guide our youth 
 And well support our age. 
 
 Dr. Isaac Watts did not try to arrange in 
 their regular order the verses of Psalm 119, 
 of which this is his Fourth Part, C. M. 
 Often he transposed one and another accord- 
 ing to their sentiment, so as to accommodate 
 the progress of thought to the conveniences 
 of singing. A favorite Sunday-school piece 
 this has always been, melodic and useful. 
 
 The ancients painted Youth with a vail
 
 THE SCRIPTURES. 
 
 107 
 
 over his face, and Time was pulling it away 
 thread by thread so as to permit him to see 
 clearly; and this is a fair illustration from 
 which young converts may learn a lesson. 
 You do not need to study the creeds of the 
 casuists or the systems of the theologians. 
 But you do want to know your Bibles thor- 
 oughly. It is a reproach to have it said that 
 you would rather go far and work, hard to be 
 at the head of a class than to spend one quiet 
 hour at home teaching your own soul what 
 God has intended to say for its own growth 
 and improvement. Enter classes for a while. 
 Study the Bible before you attempt to ex- 
 pound it. I am discouraging no one. When 
 I find a young man willing to go through the 
 drill day after day in the camp of instruction, 
 I begin to be very hopeful for his future. I 
 know the time will not be long before he will 
 be summoned to lead in the army of God. 
 
 238 Psalm 119. C. M. 
 
 How precious is the book divine, 
 
 By inspiration given ! 
 Bright as a lamp its doctrines shine, 
 
 To guide our souls to heaven. 
 
 2 O'er all the strait and narrow way 
 Its radiant beams are cast ; 
 
 A light whose never weary ray 
 Grows brightest at the last. 
 
 3 It sweetly cheers our drooping hearts, 
 In this dark vale of tears; 
 
 Life, light, and joy it still imparts, 
 And quells our rising fears. 
 
 4 This lamp, through all the tedious night 
 Of life, shall guide our way, 
 
 Till we behold the clearer light 
 Of an eternal day. 
 
 In 1782 Rev. Dr. John Fawcett, who did 
 not receive his degree of D. D. until it was 
 conferred upon him by an American institu- 
 tion in 1811, Brown University in Rhode 
 Island, published his collection, entitled 
 Hymns Adapted to the Circumstances of 
 Public Worship and Private Devotion. 
 The one under our examination now was 
 among the one hundred and sixty-six which 
 composed that volume. They were largely 
 prepared, like most of those by Doddridge 
 and Watts, to be sung after particular ser- 
 mons to which they had reference ; it is said 
 that many were composed in the midnight 
 hours preceding the Lord's Day. This was 
 founded upon Psalm 119:105: "Thy word 
 is a lamp unto my feet." It receives a pa- 
 thetic illustration in the reflections which this 
 good man wrote upon the pages of his diary 
 in the time of his deep heart-searching as to 
 his individual duty in choosing the ministry 
 as a profession. He went to his Bible for aid ; 
 he studied, and he prayed for help ; thus he 
 found light upon his path of difficult decision. 
 
 " O Lord," he said, " I know not what to do, 
 but my eyes are upon thee. If in thy wise 
 counsel thou hast fixed upon me to bear thy 
 name to sinners, I earnestly implore that thou 
 wouldst give me a right spirit, and bestow 
 upon me every needful qualification for that 
 most difficult and important work. If thou 
 dost not call me to it, O Father, not my will, 
 but thine, be done." He began to preach in 
 1764, and the next year he became pastor of 
 a small Baptist church at Wainsgate, York- 
 shire, July 31, 1765. 
 
 239 " Endless glory." C. M. 
 
 FATHER of mercies ! in thy word 
 
 What endless glory shines ! 
 For ever be thy name adored 
 
 For these celestial lines. 
 
 2 Here the fair tree of knowledge grows, 
 And yields a free repast ; 
 
 Sublimer sweets than nature knows 
 Invite the longing taste. 
 
 3 Here, the Redeemer's welcome voice 
 Spreads heavenly peace around ; 
 
 And life and everlasting joys 
 Attend the blissful sound. 
 
 4 Oh, may these heavenly pages be 
 My ever dear delight ; 
 
 And still new beauties may I see, 
 And still increasing light. 
 
 5 Divine Instructor, gracious Lord ! 
 Be thou for ever near ; 
 
 Teach me to love thy sacred word, 
 And view my Saviour there. 
 
 On the Tuesday before his death, Mr. 
 Thomas Bywater Smithies the genial- 
 hearted editor of the British Workman for 
 so many years, known all over the habitable 
 globe for his works of kindness and philan- 
 thropy while quietly resting and apparently 
 asleep, suddenly broke the silence of his 
 chamber by repeating in a firm and joyous 
 tone the verse : 
 
 " Father of mercies ! in thy word 
 
 What endless glory shines ! 
 For ever be thy name adored 
 For these celestial lines." 
 
 This is the opening stanza of a hymn con- 
 taining twelve verses, from which in our 
 modern collections seven are usually omitted. 
 The original poem was written by Miss Anne 
 Steele, of Broughton, Hants, in England. It 
 seems like the passionate outcry of a loving 
 soul after God as revealed in the Bible. This 
 is the "way in which the author framed her 
 hymns. And this is the way in which John 
 Wesley fashioned his theology. Said he : "I 
 want to know one thing the way to heaven. 
 God himself has condescended to teach me 
 the way. He hath written it down in a book. 
 Oh, give me that book. At any price give 
 me the book of God. I have it. Here is 
 knowledge enough for me. Let me be homo
 
 io8 
 
 THE SCRIPTURES. 
 
 unius libri. Here, then, I am far from the 
 busy ways of men ; 1 sit down alone ; only 
 God is here. In his presence I read his book 
 for this end to find the way to heaven. Is 
 there a doubt concerning the meaning of what 
 I read ? I lift up my heart to the Father of 
 lights and ask him to let me know his will ; I 
 then search after and consider parallel passa- 
 ges of Scripture. I meditate thereon with all 
 the attention and -earnestness of which my 
 mind is capable. If any doubt still remains, 
 I consult those who are experienced in the 
 things of God, and then the writings whereby, 
 being dead, they yet speak ; and w r hat I thus 
 learn, that I teach." 
 
 24O Psalm 119. C. M. 
 
 OH, how I love thy holy law ! 
 
 'T is daily my delight ; 
 And thence my meditations draw 
 
 Divine advice by night. 
 
 2 How cloth thy word my heart engage ! 
 How well employ my tongue ! 
 
 And in my tiresome pilgrimage 
 Yields me a heavenly song. 
 
 3 Am I a stranger, or at home, 
 "Tis my perpetual feast : 
 
 Not honey dropping from the comb 
 So much allures the taste. 
 
 4 No treasures so enrich the mind, 
 Nor shall thy word be sold 
 
 For loads of silver well-refined, 
 Nor heaps of choicest gold. 
 
 5 When nature sinks, and spirits droop, 
 Thy promises of grace 
 
 Are pillars to support my hope, 
 And there I write thy praise. 
 
 Dr. Isaac Watts gives us this as his ren- 
 dering of Psalm 119, C. M., Fifth Part. He 
 has entitled his composition, " Delight in 
 Scripture ; or, the Word of God Dwelling in 
 us." It is evident that this father of English 
 hymnology took his own supreme delight in 
 studying the word of God, for his rendering 
 of the inspired temple songs shows often his 
 very best work. The great man became a 
 child in his study of the Scriptures ; they en- 
 gaged his heart, they employed his tongue. 
 A noble monument has been erected to his 
 memory by voluntary subscription in the city 
 of Southampton, where he was born. It rep- 
 resents the poet in ministerial robe, preaching 
 with the Book in his hand. On the north 
 side is a marble tablet with the following in- 
 scription after the name : 
 
 "An example of the talents of a large and liberal 
 mind, wholly devoted to the promotion of piety, virtue, 
 and literature. A name honored for his sacred hymns 
 wherever the English language extends. Especially 
 the friend of children and of youth, for whose best wel- 
 fare lie labored well and wisely, without thought of 
 fame or gain." 
 
 The motive which controlled this good 
 
 DR. WATTS' MONUMENT AT SOUTHAMPTON. 
 
 man's life is easily seen in the simple expres- 
 sions which were remembered afterwards by 
 the friends who stood around his bed when 
 he died. " I would be waiting to see what 
 God will do with me. It is good to say, as 
 Mr. Baxter, ' What, when, and where God 
 pleases.' The business of a Christian is to 
 do and hear the will of God ; and if I were in 
 health I could but be doing that, and that I 
 may be now. If God should raise me up 
 again, I may finish some more of my papers, 
 or God can make use of me to save a soul ; 
 and that will be worth living for. If God has 
 no more service for me to do, I am ready 
 through grace. It is a great mercy to me 
 that I have no manner of fear or dread of 
 death. I could, if God please, lay my head 
 back and die without alarm this afternoon or 
 night. My chief supports are from my view 
 of eternal things, and the interest I have in 
 them ; I trust .all my sins are pardoned 
 through the blood of Christ." 
 24 I Psalm 1 19. C. M. 
 
 OH, that the Lord would guide my ways 
 
 To keep his statutes still: 
 Oh, that my God would grant me grace 
 
 To know a_nd do his will. 
 
 2 Oh, send thy Spirit down, to write 
 Thy law upon my heart ; 
 
 Nor let my tongue indulge deceit, 
 Or act the liar's part. 
 
 3 Order my footsteps by thy word, 
 And make my heart sincere ; 
 
 Let sin have no dominion, Lord ! 
 But keep my conscience clear.
 
 THE SCRIPTURES. 
 
 109 
 
 4 Make me to walk in thy commands 
 
 'T is a delightful road ; 
 Nor let my head, or heart, or hands 
 
 Offend against my God. 
 
 Dr. Isaac Watts gives us this as his version 
 of Psalm 119, Eleventh Part. The piece has 
 six stanzas in all, and is entitled, " Breathing 
 after Holiness." It well pictures the necessity 
 of some fixed aim of the soul in seeking a 
 closer communion with Christ and a greater 
 achievement of likeness to him ; and it lauds 
 the gracious gift of God's Word as our de- 
 pendence and help. " Sanctify them through 
 thy truth; thy word is truth." Thus our 
 Saviour prayed for his disciples long ago. 
 
 " You see that buoy, sir, moored in the 
 bay," said the captain of the steamship in 
 which we visited the Orkneys. " Yes," we re- 
 plied, after carefully picking out in the twilight 
 the well-known danger-signal. " Well, there 
 is a reef of rocks that, starting from the shore, 
 runs to a point within ten yards of that buoy. 
 The worst thing about it is that there is no 
 indication of the reef ; even at low tide it is 
 covered with water, and woe be to the ship 
 that should strike upon that dangerous reef. 
 In the dark nights that buoy is an object of 
 deep interest to me ; anxiously do I look out 
 for it, and we steer with care until it is found." 
 As we conversed with the captain we ascer- 
 tained that he knew all this by faith ; that the 
 reef was simply marked in his chart that he 
 has never proved for himself the fact, he had 
 never been in a boat and sounded the depth, 
 or, better still, dived down to ascertain by 
 personal knowledge that the reef was there. 
 He was a believer, and rested in the testi- 
 mony of his charts, even as we who are be- 
 lievers and Christians trust in the testimony 
 of the word of God. 
 
 242 The Church's Gift. 7S, 6s, D. 
 
 O WORD of God incarnate, 
 
 O Wisdom from on high, 
 O Truth unchanged, unchanging, 
 
 O Light of our dark sky ! 
 We praise thee for the radiance 
 
 That from the hallowed page, 
 A lantern to our footsteps, 
 
 Shines on from age to age. 
 
 2 The Church from her dear Master 
 Received the gift divine, 
 
 And still that light she lifteth 
 
 O'er all the earth to shine. 
 It is the golden casket 
 
 Where gems of truth are stored, 
 It is the heaven-drawn picture 
 
 Of Christ the living Word. 
 
 3 Oh, make thy Church, dear Saviour, 
 A lamp of burnished gold, 
 
 To bear before the nations 
 
 Thy true light as of old ; 
 Oh, teach thy wandering pilgrims 
 
 By this their path to trace, 
 Till', clouds and darkness ended, 
 
 They see thee face to face. 
 
 REV. WILLIAM W. HOW, D. D. 
 
 Rev. William Walsham How, D. D., be- 
 came Bishop of Bedford by appointment of 
 Queen Victoria in July, 1879. He was born 
 in Shrewsbury, December 13, 1823, and his 
 preparatory studies for college were pursued 
 there ; then he went to Oxford and was grad- 
 uated from Wadham College in 1845. He 
 entered the ministry of the Church of Eng- 
 land at once, being ordained to the priest- 
 hood in 1847. For a while he served as 
 curate of St. George's in Kidderminster, but 
 in 1851 he became rector of Whittington, 
 Shropshire, where he was engaged in diligent 
 and faithful parish work for twenty-eight 
 years. Of this period of his life a record has 
 been made which, while accurately true, 
 seems to read like a panegyric ; indeed, the 
 words are his own, spoken in public when 
 he was describing what a real minister of 
 God should be, and every one appears to 
 have been impressed with the fitness with 
 which they described the preacher who uttered 
 them, as he stood there with a heart full of 
 zeal : "A man pure, holy, and spotless in his 
 life ; a man of much prayer ; in character 
 meek, lowly, and infinitely compassionate ; of 
 tenderest love to all ; full of sympathy for 
 every pain and sorrow, and devoting his days 
 and nights to lightening the burdens of hu- 
 manity ; utterly patient of insult and enmity ; 
 utterly fearless in speaking the truth and re- 
 buking sin ; ever ready to answer every call, 
 to go wherever bidden, in order to do good ; 
 wholly without thought of self ; making him- 
 self the servant of all ; patient, gentle, and 
 untiring in dealing with the souls he would 
 save; bearing with ignorance, wilfulness,
 
 no 
 
 GOD : THE FATHER. 
 
 slowness, cowardice, in those of whom he 
 expects most ; sacrificing all, even life itself, 
 if need be, to save some." 
 
 After this extensive service, along the course 
 of which Dr. How discharged many public 
 functions and received many preferments, it 
 was believed that he would be more useful in 
 a very much larger sphere of labor and re- 
 sponsibility. So he was raised to the episco- 
 pate, and was removed to the East End of 
 London ; there he now remains, efficient and 
 beloved. His composition of hymns is a 
 somewhat late disclosure of an unsuspected 
 gift. Very few of his pieces are to be found 
 in the books of worship in use in Great Brit- 
 ain. The author of Anglican Hymnology, in 
 giving his explanation of so strange a fact as 
 that only one third-class hymn is included in 
 the hymnals he searched as written by so ex- 
 cellent a poet, says that this is owing to the 
 dates of his work ; the hymnals were made 
 before his poetry was published ; and he in- 
 cludes, as sure to be among " the hymns of 
 the future," a goodly number of those now in 
 use in the churches, introduced by collections 
 made in this decade. 
 
 The beautiful lyric now under our examina- 
 tion finds a fine illustration in the inaugural 
 words of its author as he assumed his office : 
 " I am resolved not to be a Bishop of any 
 party, but while openly avowing my own views 
 and preferences, to help and encourage, so far 
 as in me lies, all who are honestly laboring in 
 the great cause and faithfully setting forth to 
 their people the Gospel of our common Lord 
 and Master." Such was the resolve to which 
 Dr. How committed himself on his first ap- 
 pearance in his diocese ; and to it he has stead- 
 ily adhered. 
 
 243 Psalm 19. 
 
 THE heavens declare his glory, 
 
 Their Maker's skill the skies ; 
 Each day repeats the story, 
 
 And night to night replies. 
 Their silent proclamation 
 
 Throughout the earth is heard ; 
 The record of creation, 
 
 The page of nature's word. 
 
 75, 6s. D. 
 
 3 Thy word is richer treasure 
 
 Than lurks within the mine ; 
 And'daintiest fare less pleasure 
 
 Yields than this food divine. 
 How wise each kind monition ! 
 
 Led by thy counsels, Lord, 
 How safe the saints' condition, 
 
 How great is their reward ! 
 
 This is one of the best of those versions of 
 particular Psalms which Josiah Conder in- 
 cluded among the hymns he published in the 
 collection that bears his name. It furnishes a 
 fair and excellent example of the various fe- 
 licities of his composition. The nineteenth 
 Psalm in our Psalter seems to present a day- 
 picture, as the eighth Psalm seems to present 
 a night-picture, both of which must for many 
 years have been familiar to David as he kept 
 his father's flocks on Bethlehem hills. 
 
 The Word of God becomes valuable only 
 when it becomes practical. It needs to be put 
 into immediate use. One who gets any ben- 
 efit from daylight obtains it by placing himself 
 where it is falling, and then absorbing it. That 
 was John's best lesson from the Apocalypse : 
 "And I saw an angel standing in the sun !" 
 That was what made the angel a seraph. Truth 
 must be worked out into a useful life. In a 
 famous collection of sayings of noted Jewish 
 students and teachers of the law, the Pirke 
 Aboth, or Ethics of the Fathers, it is said that 
 among the frequenters of the house of study 
 four kinds of characters are discerned. Many 
 a one goes thither, but does not conduct him- 
 self according to the instruction he has heard ; 
 this one has at least the merit of having gone 
 thither. Another practises what is taught 
 there, but goes not thither ; this one experi- 
 ences a reward for his deed. Another still 
 frequents the school, and makes what he there 
 learns his whole business ; this one is truly 
 pious. Lastly, there is a class which will 
 neither hear nor do ; these deserve to be called 
 godless. 
 
 244 Everlasting. Psa. 90. 7s, 6s. D. 
 
 O GOD, the Rock of Ages, 
 
 Who evermore hast been. 
 What time the tempest rages, 
 
 Our dwelling-place serene: 
 Before thy first creations, 
 
 O Lord, the same as now, 
 To endless generations, 
 
 The Everlasting thou ! 
 
 2 Our years are like the shadows 
 On sunny hills that lie, 
 
 Or grasses in the meadows 
 
 That blossom but to die: 
 A sleep, a dream, a story, 
 
 By strangers quickly told, 
 An unremaining glory 
 
 Of things that soon are old. 
 
 3 O thou who canst not slumber, 
 Whose light grows never pale, 
 
 Teach us aright to number 
 
 Our years before they fail ! 
 On us thy mercy lighten, 
 
 On us thy goodness rest, 
 And let thy Spirit brighten 
 
 The hearts thyself hast blessed ! 
 
 The present hymn was composed in 1 862 ; 
 it has four double stanzas as it appears in the 
 book published by the Rev. Edward Henry
 
 ATTRIBUTES. 
 
 REV. E. H. BICKERSTETH, D. D. 
 
 Bickersteth, D. D., From Year to Year, 1883. 
 There it is assigned to the first Sunday after 
 Christmas. We recognize it instantly as an 
 exquisite and almost literal rendering of cer- 
 tain verses in Psalm 90, and yet the author 
 added a reference to Isaiah 40 : 8, as having 
 suggested it: 
 
 Dr. Bickersteth was born in Islington, Lon- 
 don, January 25, 1825. Graduating from 
 Trinity College, Cambridge, 1847, he soon 
 became curate of the church in Banningham, 
 Norfolk, England, and afterward of that in 
 Tunbridge Wells. His next removal made 
 him the rector of Hinton Martell in Dorset, 
 and then in 1855 he received the incumbency 
 of Christ Church, Hampstead. There he 
 wrote most of the hymns which have found 
 their way into use. The contributions to the 
 service of song in the house of God, which 
 this author made, have been varied and val- 
 uable ; and yet his name is not to be found in 
 any one of the three lists of first-class, sec- 
 ond-class, or third-class compositions men- 
 tioned in Anglican Hymnology. From the 
 large majority of the hymnals used in the 
 British Empire his work seems to be con- 
 spicuously absent. 
 
 In 1885 this author received the degree of 
 Doctor of Divinity by the grace of Cambridge 
 University, and that season also he became 
 Dean of Gloucester Cathedral ; then he was 
 suddenly called to the bishopric of Exeter, to 
 which he was consecrated that same year. 
 Still full of life and poetry and usefulness, he 
 resides at the palace, one of England's most 
 popular and beloved prelates in the Estab- 
 lished Church. 
 
 245 Omnipresent. 
 
 ON mountains and in valleys 
 Where'er we go is God : 
 
 The cottage and the palace 
 Alike are his abod*;. 
 
 75, 6s. D. 
 
 With watchful eye abiding 
 
 Upon us with delight, 
 Our souls, in him confiding, 
 
 He keeps both day and nigiit. 
 
 2 Above me and beside me, 
 
 My God is ever near 
 To watch, protect, anil guide me, 
 
 Whatever ills appear. 
 Though other friends may fail me ; 
 
 In sorrow's dark abode, 
 Though death itself assail me, 
 
 I 'm ever safe with God. 
 
 This hymn was found in the Collection of 
 the English Presbyterian Church, 1867 ; taken 
 from that into Laudes Domini, it was intro- 
 duced to the American public. Though the 
 name of the author of it is vailed in obscuri- 
 ty, and even that of the translator is unknown, 
 still the song has become familiar with us and 
 is growing welcome in the hymnals of all the 
 churches. It has no data beyond this : 
 " Dutch Hymn." 
 
 246 
 
 Sovereign Love. 
 
 75, 6s. D. 
 
 'T is not that I did choose thee, 
 
 For, Lord ! that could not be ; 
 This heart would still refuse thee ; 
 
 But thou hast chosen me ; 
 Hast, from the sin that stained me, 
 
 Washed me and set me free, 
 And to this end ordained me, 
 
 That I should live to thee. 
 
 2 'T was sovereign mercy called me, 
 
 And taught my opening mind ; 
 The world had else enthralled me, 
 
 To heavenly glories blind. 
 My heart owns none above thee ; 
 
 For thy rich grace I thirst ; 
 This knowing if I love thee, 
 
 Thou must have loved me first. 
 
 This hymn was written by Josiah Conder, 
 and is interesting as showing that one of the 
 most rugged doctrines of the Calvinistic the- 
 ology can be set to music and sung with good 
 rhythm. It is a singular thing to find one in- 
 spired writer calling another " bold." But 
 this is what Paul once wrote : " Esaias is 
 very bold, and saith, I was found of them 
 that sought me not ; I was made manifest 
 unto them that asked not after me." A 
 quotation with approval signifies agreement. 
 John takes up the same theme, and goes a 
 step further ; he asserts that our feeling is the 
 result of God's : " We love him because he 
 first loved us." It requires a positive effort 
 to open our minds to a thought so stupen- 
 dous, namely, that the Almighty is really 
 found sometimes by those who are not ex- 
 perimentally seeking him. That is to say, 
 there is a sovereign love of God which goes 
 out after a human soul before that soul has 
 even so far started out for God as to wish for 
 him. That is the moment in which one can 
 be certainly saved. Procrastination is peril- 
 ous. The old Spanish proverb says, " The
 
 GOD: THE FATHER. 
 
 road of By and-by leads to the town of Nev- 
 er." 
 
 247 The Trinity. L. M. 
 
 FATHER of heaven, wiiose love profound 
 A ransom for our souls hath found, 
 Before thy throne we sinners bend ; 
 To us thy pardoning love extend. 
 
 2 Almighty Son incarnate Word 
 Our Prophet, Priest, Redeemer, Lord ! 
 Before thy throne we sinners bend ; 
 To us thy saving grace extend. 
 
 3 Eternal Spirit ! by whose breath 
 The soul is raised from sin and death, 
 Before thy throne we sinners bend ; 
 To us thy quickening power extend. 
 
 4 Jehovah ! Father, Spirit, Son ! 
 Mysterious Godhead ! Three in One ! 
 Before thy throne we sinners bend ; 
 Grace, pardon, life to us extend. 
 
 The authorship of this hymn is obscure. 
 It is attributed to the Rev. Edward Cooper, a 
 clergyman of the Church of England, who 
 died in 1833. He was a Fellow of All Souls 
 College, Oxford. In 1809 he was rector of 
 Yoxhall, Staffordshire. This faithful minister 
 is better known through his volumes of Prac- 
 tical and Familiar Sermons ; these discourses 
 are characterized by Bickersteth as being 
 " plain, sound, and useful." In the hymn 
 under notice the same qualities are discerned ; 
 for, while it lacks in poetical imagination, it is 
 replete with majestic thought and sober Chris- 
 tian devotion. The earliest known issue of 
 it is found in a book entitled Portions of the 
 Psalms, chiefly selected from, the versions of 
 Merrick and Watts, with Occasional Hymns, 
 adapted to the Service of the Church, for 
 every Sunday in the Year: Uttoxeter, 1808. 
 There it appears in the form used in Laudes 
 Domini. 
 
 248 Unsearchableness. L. M. 
 
 WITH deepest reverence at thy throne, 
 Jehovah, peerless and unknown ! 
 Our feeble spirits strive, in vain, 
 A glimpse of thee, great God ! to gain. 
 
 2 Who, by the closest search, can find 
 The eternal, uncreated Mind ? 
 
 Nor men, nor angels can explore 
 
 Thy heights of love, thy depths of power. 
 
 3 That power we trace on every side ; 
 Oh, may thy wisdom be our guide ! 
 And while we live, and when we die, 
 May thine almighty love be nigh. 
 
 The Rev. Edmund Butcher was born at 
 Colchester, Essex, England, in 1757. He 
 died April 14, 1822. His ancestry belonged 
 to the English Establishment, but this son 
 appears to have accepted Socinian doctrines, 
 and thus become affiliated all his life with 
 Unitarian charges. He was a man of feeble 
 constitution, but possessed of prodigious ca- 
 
 pabilities for religious work of a literary kind, 
 to which by education and natural tastes he 
 was admirably adapted. While a boy he 
 was apprenticed to a linen-draper in London ; 
 even then and there at the age of fourteen he 
 contributed articles of real merit to various 
 periodicals, and by the proceeds from them 
 assisted in the support of his sister and his 
 mother. Educated at Daventry as a dissent- 
 ing minister, he was settled successively at 
 Sowerby in Yorkshire, at London, at Sidbury 
 Vale in Devonshire, and at Bath. While at 
 Sidbury he issued a volume of his London 
 sermons, adding to each discourse a " suita- 
 ble hymn " of his own composition, with the 
 suggestion that it be sung after the exposition 
 had been read aloud in the family. Then 
 followed all sorts of useful and devotional 
 works, including a Family Bible, edited on 
 an original plan. His lyric 'compositions 
 number over one hundred ; of these the ore 
 now before us is singularly felicitous in both 
 thought and expression, combining in the 
 most charming poetical form the sublimest 
 conception of the unsearchableness of God 
 with the tenderest emotion of love towards 
 him and faith in his wisdom and power. 
 
 249 
 
 Long- suffering. 
 
 L. M. 
 
 GOD of my life, to thee belong 
 The grateful heart, the joyful song; 
 Touched by thy love, each turn ful chord 
 Resounds the goodness of the Lord. 
 
 2 Vet why, dear Lord, this tender care? 
 Why doth thy hand so kindly rear 
 
 A useless cumberer of the ground, 
 On which so little fruit is found ? 
 
 3 Still let the barren fig-tree stand 
 Upheld and fostered by thy hand : 
 And let its fruit and verdure be 
 
 A grateful tribute, Lord, to thee. 
 
 In the library of Yale College there are to 
 be found, among others, four old manu- 
 scripts, which contain the original hymns of 
 Miss Elizabeth Scott, the author of the piece 
 now before us. She was the daughter of the 
 Rev. Thomas Scott, an independent min- 
 ister at Norwich, England, in which town she 
 was born, about the year 1708. In 1751 she 
 married Col. Elisha Williams, who was Pres- 
 ident of Yale College, and after his death she 
 became the wife of the Hon. William Smith, 
 of New York. She died at Wethersfield, 
 Connecticut, June 13, 1776. A better knowl- 
 edge of this writer's life and character is to 
 be obtained from her epitaph than from the 
 writings of contemporaneous biographers. f or 
 it says of her that she was " a lady of great 
 reading and knowledge, extensive acquaint- 
 ance, a penetrating mind, and good judg-
 
 ATTRIBUTES. 
 
 ment ; of abounding charity, and unaffected 
 piety and devotion, adorned with every rec- 
 ommending excellency. Few lived more 
 esteemed and loved or died more lamented." 
 This hymn was first published in Ash and 
 Evan's Collection of Hymns, 1769, and was 
 entitled " On Recovery from Sickness." But 
 few of Miss Scott's lyrics are in common use 
 now, although she wrote more than a hun- 
 dred. 
 
 250 Mystery. L. M. 
 
 WAIT, O my soul ! thy Maker's will ; 
 Tumultuous passions, all be still ! 
 Nor let a murmuring thought arise ; 
 His ways are just, his counsels wise. 
 
 2 He in the thickest darkness dwells. 
 Performs his work, the cause conceals ; 
 But, though his methods are unknown, 
 Judgment and truth support his throne. 
 
 3 In heaven, and earth, and air, and seas, 
 He executes his firm decrees ; 
 
 And by his saints it stands confessed 
 That what he does is ever best. 
 
 4 Wait, then, my soul ! submissive wait, 
 Prostrate before his awful seat ; 
 
 And, 'mid the terrors of his rod, 
 Trust in a wise and gracious God. 
 
 This is another of the hymns of Rev. Ben- v 
 jamin Beddome, taken from his Hymns 
 Adapted to Public Worship or Family De- 
 votion, 1818. It will find an illustration in 
 the poetical simile of Jean Paul Richter : 
 " The earth is every day overspread with the 
 vail of night, for the same reason that the 
 cages of birds are darkened ; so that we may- 
 more readily apprehend the higher harmonies 
 of thought in the hush and stillness of dark- 
 
 251 
 
 Omniscience. Psa. 139. 
 
 L. M. 
 
 LORD ! thou hast searched and seen me through ; 
 Thine eye commands, with piercing view, 
 My rising and my resting hours, 
 My heart and flesh, with all their powers. 
 
 2 My thoughts, before they are my own, 
 Are to my God distinctly known ; 
 
 He knows the words I mean to speak 
 Ere from my opening lips they break. 
 
 3 Within thy circling power I stand ; 
 On every side I find thy hand ; 
 Awake, asleep, at home, abroad, 
 
 I am surrounded still with God. 
 
 4 Amazing knowledge, vast and great ! 
 What large extent ! what lofty height ! 
 My soul, with all the powers I boast, 
 Is in the boundless prospect lost. 
 
 5 Oh, may these thoughts possess my breast, 
 Where'er I rove, where'er I rest ; 
 
 Nor let my weaker passions dare 
 Consent to sin. for God is there. 
 
 Dr. Isaac Watts has given this as his ver- 
 sion of Psalm 139, L. M., First Part. As a 
 whole it has thirteen stanzas, out of which 
 
 these five are usually chosen to be sung. 
 The point of admonition in this inspired 
 poem is well enforced by the last stanza of 
 our version. God sees every sin ; therefore 
 let not men dare to consent to sin. I hon- 
 estly and sorrowfully believe there is no per- 
 son in any intelligent community, informed 
 enough to understand how searchingly the 
 law of God lays hold upon motives and pur- 
 poses, and all the hidden movements of the 
 mind, who cannot even now recall the day 
 and the hour when his will crossed God's 
 will in an actual experience of speech or of 
 deed, 'and he determined to have his own 
 way did have it and knows now, this very 
 moment, that in that decision and behavior 
 he deliberately sinned against the God of 
 heaven. To many of us there are faces on 
 earth, living somewhere, near or distant, 
 which we desire never to behold again ; faces, 
 for example, which seen in our business 
 haunts or social circles, and likely to claim 
 old acquaintance with us, would mantle our 
 cheeks with shame. There are tongues 
 which could speak in some ears only a few 
 words of recollection and recall that we 
 would give the world rather than have whis- 
 pered in the presence of those friends who 
 respect us and trust us to-day. Do you sup- 
 pose King David was the only man that ever 
 lived who could pray, or has prayed, in an 
 abashed wonder at his own disclosed history : 
 " Remember not the sins of my youth, nor 
 my transgressions : according to thy mercy 
 remember thou me, for thy goodness' sake, 
 O Lord " ? 
 
 252 Faithfulness. L. M. 
 
 OH, for a strong, a lasting faith 
 To credit what the Almighty saith ! 
 To embrace the message of his Son ! 
 And call the joys of heaven our own ! 
 
 2 Then should the earth's old pillars shake, 
 And all the wheels of nature break, 
 Our steady souls should fear no more 
 Than solid rocks when billows roar. 
 
 This brief little hymn is taken from Dr. 
 Isaac Watts' Book II., where it is No. 60. It 
 consists of eight somewhat " ruinable " stan- 
 zas, commencing with the line, " Praise, ever- 
 lasting praise, be paid ;" these which are 
 chosen here are the sixth and seventh, and 
 the best. The title affixed to the whole is : 
 " The Truth of God the Promiser ; or, The 
 Promises are our Security." 
 
 When the great traveler, Baron Humboldt, 
 was journeying in South America, there came 
 one day a sudden stillness in the air which 
 seemed like a hush over all nature. But this 
 was followed by a fearful convulsion of the 
 
 8
 
 GOD: THE FATHER. 
 
 earth which made all hearts quake; and 
 Humboldt tells us that the earthquake within 
 his soul was as great as that in the world 
 without. All his old views of the safety of 
 the earth were destroyed in a moment. 
 Should he fly to the hills for safety? The 
 mountains were reeling like drunken men, the 
 houses were no refuge, for they were crum- 
 bling and falling, and the trees were over- 
 thrown. Then his thoughts turned to the 
 sea ; but, lo ! it had fled. Ships which just 
 before were floating securely on its surface 
 were now left rocking in the sands. Thus, at 
 his wit's end, he tells us he " looked up, and 
 observed that the heavens were calm and 
 unshaken." 
 
 How grateful to the fearful and trembling 
 heart is it to know that, " though the moun- 
 tains be removed and carried into the midst 
 of the sea," there are some things which can- 
 not be moved ! These are some of the things 
 which cannot be shaken : " Even from ever- 
 lasting to everlasting thou art God." " Thy 
 kingdom is an everlasting kingdom." " The 
 mercy of the Lord is from everlasting to 
 everlasting." 
 
 253 
 
 Unsearchableness. L. M. 
 
 WHAT finite power, with ceaseless toil, 
 
 Can fathom the eternal Mind ? 
 Or who the almighty Three in One, 
 
 By searching, to perfection find ? 
 
 2 Angels and men in vain may raise 
 Harmonious their adoring songs ; 
 
 The laboring thought sinks down opprest, 
 And praises die upon their tongues. 
 
 3 Yet would I lift my trembling voi 
 A portion of his ways to sing ; 
 
 And mingling with his meanest wo 
 My humble, grateful tribute brin 
 
 orks, 
 g. 
 
 Miss Elizabeth Scott was the author of this 
 hymn ; possibly she is better known by this, 
 her maiden name, than by her proper title as 
 the wife of Colonel Elisha Williams, whom 
 she afterward married. It is founded upon 
 Job ii 17:" Canst thou by searching find out 
 God ? canst thou find out the Almighty unto 
 perfection ?" The illustrious naturalist, Agas- 
 siz, having completed his arrangements for 
 opening the school of natural history at Peni- 
 kese Island, in Narragansett Bay, gathered 
 his pupils around him in the building dedi- 
 cated to science and spoke to them of the 
 great purpose which called them together. 
 He reminded them that they were about to 
 commence investigations into the secrets of 
 nature; that the great plan and purpose of 
 an Infinite Mind, as illustrated in the struc- 
 ture and habits of marine organisms, was 
 about to be unfolded : and hence, he re- 
 marked, it is becoming and appropriate that 
 
 we first of all bow in the presence of the In- 
 finite One, and thus recognize his sovereignty, 
 superlative wisdom, and beneficence. The 
 great man then uncovered, and in the pres- 
 ence of all bowed his head and stood motion- 
 less and silent for the space of three minutes. 
 It was a solemn scene, and made a profound 
 impression upon all present. In no other in- 
 stance was the philosopher known to engage 
 in any outward act of devotion in public. 
 
 254 
 
 In Nature. Psa. 19. 
 
 L. M. D. 
 
 THE spacious firmament on high, 
 With all the blue ethereal sky, 
 And spangled heavens, a shining frame, 
 Their great Original proclaim ; 
 The unwearied sun, from day to day, 
 Does his Creator's power display, 
 And publishes to every land 
 The work of an almighty hand. 
 
 2 Soon as the evening shades prevail 
 The moon takes up the wondrous tale ; 
 And nightly, to the listening earth, 
 Repeats the story of her birth ; 
 While all the stars that round her burn, 
 And all the planets in their turn, 
 Confirm the tidings as they roll, 
 
 And spread the truth from pole to pole. 
 
 3 What though in solemn silence, all 
 Move round the dark terrestrial ball 
 What though no real voice nor sound 
 Amid their radiant orbs be found 
 
 In reason's ear they all rejoice, 
 And utter forth a glorious voice, 
 For ever singing as they shine 
 " The hand that ma<le us is divine." 
 
 JOSEPH ADDISON. 
 
 The name of Joseph Addison belongs 
 rather to the realm of literature than to that 
 of hymnology. He was born at Milston, in 
 Wiltshire, England, May i, 1672. His father 
 was Rev. Launcelot Addison, subsequently 
 the Dean of Lichfield. His mother was the 
 sister of the Bishop of Bristol, William Gul- 
 ston. So the lad grew up with no love for
 
 ATTRIBUTES. 
 
 the Puritans, but with a bigoted attachment 
 to Episcopacy and the aristocracy with which 
 it was associated. Educated at Oxford, 
 he was at once placed in the front rank of 
 writers in English prose. He was married 
 to Charlotte, the Countess of Warwick, and 
 after holding minor offices under the govern- 
 ment, he was at last advanced to the position 
 of Assistant Secretary of State. In connec- 
 tion with Sir Richard Steele he established 
 the Spectator ; his essays in this periodical 
 even down to our own day are reckoned 
 among the finest productions in the language. 
 His health was not robust ; he was afflicted 
 with asthma and with dropsy. He died 
 June 17, 1719, at the age of 49, at Holland 
 House. His body lay in state in the Jerusa- 
 lem Chamber of Westminster Abbey. The 
 poet Young says that in his dying moments 
 he sent for the Earl of Warwick, and said to 
 him, " See in what peace a Christian can 
 die!" 
 
 The hymn now before us is his version of 
 Psalm 19; it was published in the Spectator, 
 No. 465, August 23, 1712. He wrote only 
 five hymns, but these have all been preserved, 
 and are in many hymnals yet. 
 
 255 In the Seasons. L. M. D. 
 
 ETERNAL Source of every joy. 
 Well may thy praise our lips employ, 
 While in thy temple we appear, 
 To hail thee, sovereign of the year ! 
 Wide as the wheels of nature roll, 
 Thy hand supports and guides the whole, 
 The sun is taught by thee to rise, 
 And darkness when to vail the skies. 
 
 2 The flowery spring at thy command 
 Perfumes the air, adorns the land ; 
 The summer rays with vigor shine, 
 To raise the corn, to cheer the vine. 
 Thy hand, in autumn, richly pours 
 Through all our coasts redundant stores : 
 And winters, softened by thy care, 
 
 No more the face of horror wear. 
 
 3 Seasons and months, and weeks and days, 
 Demand successive songs of praise ; 
 
 And be the grateful homage paid, 
 With morning light and evening shade. 
 Here in thy house let incense rise, 
 And circling Sabbaths bless our eyes, 
 Till to those lofty heights we soar 
 Where days and years revolve no more. 
 
 This is taken from Dr. Philip Doddridge's 
 Hymns Founded on Various Texts in the 
 Holy Scriptures, 1755. It is entitled: "For 
 New Year's Day. The Year Crowned with 
 the Divine Goodness : Psalm 65 : n." It is 
 not wise to think lightly of the teachings 
 which we receive from the mute world 
 around us, and insist that they are addressed 
 more to the poetic sentiment than to the 
 reasonable understanding. For it is of no 
 consequence that this should be contradicted. 
 
 It is the conscience of each human being 
 which is to be finally reached in order that 
 his stubborn will should be moved ; and it 
 matters nothing through what avenue the 
 moral instruction arrives. Most of us remem- 
 ber that, when Diabolus besieged Mansoul in 
 the Holy War, he tried Eye-gate as well as 
 Ear-gate in his approaches ; and Immanuel 
 recaptured it in a similar way. Nature comes 
 before our open eyes, Revelation before our 
 open ears ; but both are seeking the heart. 
 Hence, some of our finest conceptions of 
 spiritual truth come from our every-day dis- 
 closures of material order and beauty. " Fa- 
 ther," said a small Swedish child once, who 
 had been gazing at the stars, " I have been 
 thinking that, if the wrong side of heaven is 
 so very beautiful, what must the right side 
 be !" 
 
 256 Omnipresence. L. M. 
 
 LORD of all being, throned afar, 
 Thy glory flames from sun and star ; 
 Center and soul of every sphere, 
 Yet to each loving heart how near ! 
 
 2 Sun of our life, thy quickening ray 
 Sheds on our path the glow of day ; 
 Star of our hope, thy softened light 
 Cheers the long watches of the night. 
 
 3 Our midnight is thy smile withdrawn ; 
 Our noontide is thy gracious dawn ; 
 Our rainbow arch thy mercy's sign : 
 All, save the clouds of sin, are thine ! 
 
 4 Lord of all life, below, above, 
 
 Whose light is truth ; whose warmth is love, 
 Before thy ever-blazing throne 
 We ask no luster of our own. 
 
 5 Grant us thy truth to make us free. 
 And kindling hearts that burn for thee, 
 Till all thy living altars claim 
 
 One holy light, one heavenly flame ! 
 
 Dr. Oliver Wendell Holmes has enriched 
 the hymnody of the churches with a few of its 
 very finest hymns. He calls this one by a 
 name singularly appropriate, and just as sin- 
 gularly characteristic " A Sun-day Hymn." 
 It was written in 1848, and was used in the 
 Atlantic Monthly to close the last chapter of 
 The Professor at the Breakfast Table in De- 
 cember, 1859. The final words are these: 
 "And so my year's record is finished. Thanks 
 to all those friends who from time to time 
 have sent their messages of kindly recognition 
 and fellow-feeling. Peace to all such as may 
 have been vexed in spirit by any utterance the 
 pages have repeated. They will doubtless 
 forget for the moment the difference in the 
 hues of truth we look at through our human 
 prisms, and join in singing (inwardly) this 
 hymn to the Source of the light we all need 
 to lead us, and the warmth which alone can 
 make us all brothers."
 
 GOD : THE FATHER. 
 
 OLIVER WKNDELL HOLMES. 
 
 From an aged scrap-book which has some- 
 how crept along with me over the corduroy 
 road of my life thus far I now extract a news- 
 paper clipping worth quoting for my present 
 need : " Oliver Wendell Holmes was born in 
 Cambridge, Mass., August 29, 1809, and of 
 course is now forty-two years old. He grad- 
 uated at Harvard University in 1829, and 
 shortly after commenced the study of law; 
 but getting tired of that for some reason, he 
 gave it up, and with characteristic diligence 
 applied himself to the study of medicine, and 
 with such success that he was selected as 
 teacher of anatomy and physiology in the 
 medical department of Dartmouth College, a 
 position which he honorably and satisfacto- 
 rily sustained for about one year. He has 
 more recently held the professorship of these 
 sciences in Harvard University. He does 
 not worry himself with the fatigues of regu- 
 lar practice, but in the summer quietly pur- 
 sues the occupation of a farmer up in Berk- 
 shire County, in this State (Mass.), cultivating 
 potatoes with his hoe, and poetry with his 
 head ; feeding pigs with the productions of 
 his farm, and the public with the productions 
 of his pen ; in short, he so mixes up his occu- 
 pations, says a witty knight of the quill, that 
 ' it is a wonder to his neighbors how he man- 
 
 ages to know his head from a hill of beans !' 
 In person Dr. Holmes is of a petite size, short, 
 slim, but is quick and active in his motions 
 and lively and entertaining in his conversa- 
 tion." 
 
 This slip contains only two mistakes, and 
 these I have carefully corrected, being now 
 more than forty years older than I must have 
 been when I pasted it in, and knowing better 
 the value of accuracy in public print than I 
 once did. And from the same scrap-book I 
 bring out another ; I do not know who wrote 
 either of them : " Oliver Wendell Holmes 
 reached the age of eighty years on Thursday, 
 August 29. He is a few days younger than 
 Tennyson, England's poet laureate, who at- 
 tained the age of eighty August 6. Dr. 
 Holmes as poet, essayist, novelist, has won a 
 name in literature that will not be forgotten. 
 He gained it not by bribery, intrigue, or im- 
 pudent pushing, but by patient industry and 
 spotless integrity. He is honored throughout 
 the whole country. He has done much to give 
 our country a literary reputation abroad. He 
 owes nothing of his reputation to wealth or 
 political honors. He is a private citizen, seek- 
 ing no notoriety, but he is esteemed and be- 
 loved for his genial disposition, hearty sym- 
 pathy for what is beautiful, true, and good, 
 and his love of humanity. He received con- 
 gratulations on his birthday from his survi- 
 ving Harvard classmates and from many who 
 are eminent in literature. His contemporary 
 poet, Whittier, two years his senior, greeted 
 him thus : 
 
 " ' Climbing the path that leads back nevermore, 
 We heard behind his footstep and his cheer ; 
 Now, face to face, we grett him, standing here 
 
 Upon the lovely summit of Fourscore. 
 
 Welcome to us, o'er whom the lengthened day 
 Is closing, and the shadows deeper grow, 
 His genial presence, like an afterglow 
 
 Following the one just vanishing away. 
 
 Long be it ere the Table shall be set 
 For the last Breakfast of the Autocrat, 
 And Love repeat, with smiles and tears thereat, 
 
 His own sweet songs, that time shall not forget : 
 
 Waiting with him the call to come up higher, 
 
 Life is not less, the heavens are only nigher !' " 
 
 There is a third clipping that looks rather 
 fresh on the whole ; and it says for itself that 
 it came from the Chicago Mail. Like the 
 other two it omits the somewhat interesting 
 fact that this great, good, little man is the son 
 of a Congregational clergyman settled in the 
 first parish of Cambridge, where he was bora 
 It dates, however, twelve months further 
 along, and gives some more particulars of the 
 poet's way of living, which may be of use to 
 growing people in times yet to come. "Oliver 
 Wendell Holmes thinks that he owes his good 
 health and the retention of his mental vigor, in
 
 ATTRIBUTES. 
 
 117 
 
 his eighty-first year, to the extreme care he 
 has long taken of himself. Never robust, he 
 was still wiry in his earlier and maturer life ; 
 but since he reached eighty his hygienic vig- 
 ilance is unceasing. The rooms that he daily 
 occupies are equipped with barometers, ther- 
 mometers, aerometers, all kinds of instru- 
 ments, in short, to prevent his incurring the 
 slightest risk of taking cold. He knows that 
 pneumonia is the most formidable foe of old 
 age, and he is determined to keep it at a dis- 
 tance, if possible. He never gets up until he 
 knows the exact temperature, during winter, 
 or takes his bath without having the water 
 accurately tested. He lives by rule, and the 
 rule is inflexible. His time is scrupulously 
 divided so much allotted to reading, so much 
 to writing, so much to exercise, so much to 
 recreation. His meals are studies of prudence 
 and digestion. He understands the specific 
 qualities of all ordinary foods, and never de- 
 parts from the severest discretion in eating. 
 One might think that it would be a serious in- 
 fliction to keep up existence by such precise, 
 unvarying methods. But the little doctor en- 
 joys them, having settled firmly in these habits 
 years ago. Philosophic as he is about death, 
 he has an eager curiosity to see how long he 
 can live by following the laws he has vigor- 
 ously prescribed for himself. He has long 
 had various theories on the subject of health 
 and longevity, and he relishes experimenting 
 upon himself. He thinks sometimes that he 
 may attain one hundred, which he would 
 dearly like, if he could retain, as he has re- 
 tained thus far, the full possession of all his 
 faculties." 
 
 were likely to follow the constant straining 
 after information concerning the purposes and 
 plans and foreordinations and decrees of our 
 Maker, and this was his very wise conclusion 
 for himself and his recommendation to others : 
 " The surest method of arriving at a knowl- 
 edge of God's eternal purposes about us is to 
 be found in the right use of the present mo- 
 ment. Each hour comes with some little 
 fagot of God's will fastened upon its back." 
 
 258 
 
 Sovereignty, 
 
 L.M. 
 
 257 Providence. L. M. 
 
 LORD, how mysterious are thy ways ! 
 How blind are we, how mean our praise ! 
 Thy steps no mortal eyes explore ; 
 'T is ours to wonder and adore. 
 
 2 Great God ! I do not ask to see 
 What in futurity shall be ; 
 
 Let light and bliss attend my days, 
 And then my future hours be praise. 
 
 3 Are darkness and distress my share ? 
 Give me to trust thy guardian care ; 
 Enough for me, if love divine 
 
 At length through every cloud shall shine. 259 
 
 4 Vet this my soul desires to know, 
 Be this my only wish below ; 
 
 That Christ is mine! this great request, 
 Grant, bounteous God, and I am blest ! 
 
 This is one of the best of Miss Anne 
 Steele's hymns. It is as usual from Poems by 
 Theodosza, 1760. It suggests a single re- 
 mark once made by Rev. Frederick W. Faber, 
 D. D., when preaching ; he was commenting 
 upon the petulance and dissatisfaction which 
 
 LORD, my weak thought in vain would climb 
 To search the starry vault profound ; 
 
 In vain would wing her flight sublime 
 To find creation's outmost bound. 
 
 2 But weaker yet that thought must prove 
 To search thy great eternal plan 
 
 Thy sovereign counsels, born of love 
 Long ages ere the world began. 
 
 3 When my dim reason would demand 
 Why that, or this, thou dost ordain, 
 
 By some vast deep I seem to stand, 
 Whose secrets I must ask in vain. 
 
 4 When doubts disturb my troubled breast, 
 And all is dark as night to me, 
 
 Here, as on solid rock, I rest ; 
 That so it seemeth good to thee. 
 
 5 Be this my joy, that evermore 
 Thou rulest all things at thy will : 
 
 Thy sovereign wisdom I adore, 
 And calmly, sweetly, trust thee still. 
 
 This hymn of Dr. Ray Palmer is based 
 upon Romans 1 1 : 33 : "Oh, the depth of the 
 riches both of the wisdom and knowledge of 
 God ! how unsearchable are his judgments, 
 and his ways past finding out !" It was com- 
 posed in 1850, when he was in the midst of 
 an experience of great personal suffering from 
 ill health, which rendered him a helpless in- 
 valid for a season. It appeared first in the 
 Sabbath Hymn and Tune Book, 1858. In it 
 the writer's trust in God's sovereignty is^beau- 
 tifully expressed ; but he admits that in some 
 phases of its manifestation he finds inscrutable 
 mysteries. One becomes wearied with the 
 exercise of his reason, and settles down only 
 upon an unswerving faith. Here, as on solid 
 rock, he rests. Such a hymn is worthy of the 
 author of " My faith looks up to thee." 
 
 Providence. 
 
 C. M. D. 
 
 WHILE thee I seek, protecting Power ! 
 
 Be my vain wishes stilled ; 
 And may this consecrated hour 
 
 With better hopes be filled ; 
 Thy love the power of thought bestowed ; 
 
 To thee my thoughts would soar: 
 Thy mercy o'er my life has flowed ; 
 
 That mercy I adore. 
 
 2 In each event of life how clear 
 
 Thy ruling hand I see ! 
 Each blessing to my soul more dear 
 
 Because conferred by thee.
 
 GOD : THE FATHER. 
 
 In every joy that crowns my days, 
 
 In every pain I bear, 
 My heart shall find delight in praise 
 
 Or seek relief in prayer. 
 3 When gladness wings my favored hour, 
 
 Thy love my thoughts shall fill ; 
 Resigned, when storms of sorrow lower, 
 
 My soul shall meet thy will. 
 My lifted eye, without a tear, 
 
 The gathering storm shall see ; 
 My steadfast heart shall know no fear ; 
 
 That heart will rest on thee. 
 
 Miss Helen Maria Williams was born in 
 1762, at or near Berwick-on-Tweed, in the 
 north of England ; the exact locality is dis- 
 puted, and some writers continue to say that 
 she first saw the light in London. At an 
 early period of her life she manifested unusual 
 literary taste and gifts, and at the age of 
 twenty entered upon a career of authorship 
 in London, instantly taking high rank as a 
 poetess, 1782. Three years after this she 
 removed to Paris, where thereafter she made 
 her permanent residence. It was not long 
 before she became interested in the stirring 
 events of that period, and she engaged her- 
 self in writing books and articles of a semi- 
 political character. She was regarded as 
 being in sympathy with the cause of the Gi- 
 rondists ; this may account for the fact that 
 she was imprisoned during the Reign of 
 Terror, and kept in bonds until the death of 
 Robespierre in 1794. 
 
 She is known in this country only by one 
 hymn which bears her name. Through 
 those stormy years it is best to believe she 
 felt the need of the "protecting Power" 
 which she so pathetically invoked in these 
 familiar lines. They have the date of 1786 
 attached to them ; it is early among the dates 
 of disorder, but the whole hymn has a pro- 
 phetic instinct that shows how the devotional 
 trust was awakened within her by the pain 
 she witnessed and afterwards shared when 
 property and life were rendered insecure. 
 The " gathering storm " was coming ; and it 
 is on record that she was a deeply pious wo- 
 man, and meant well according to her light. 
 She remained in Paris after the days of strife 
 were passed, attending with her mother the 
 services of the Protestant church where such 
 men as Monod and Paul Rabaut ministered. 
 Little can be learned about her subsequent 
 to this; she died December 14, 1827. 
 
 26O Psalm 116. C. M. 
 
 WHAT shall I render to my God 
 
 For all his kindness shown? 
 My feet shall visit thine abode, 
 My songs address thy throne. 
 
 a Among the saints that fill thine house 
 
 My offering shall be paid ; 
 There shall my zeal perform the vows 
 
 My soul in anguish made. 
 
 3 How much is mercy thy delight, 
 Thou ever blessed God ! 
 
 How dear thy servants in thy sight ! 
 How precious is their blood ! 
 
 4 How happy all thy servants are ! 
 How great thy grace to me ! 
 
 My life, which thou hast made thy care, 
 Lord, I devote to thee. 
 
 We have here another of Dr. Isaac Watts' 
 cheery and bright reminiscences of what was 
 doubtless his own experience in many an 
 hour of grateful acknowledgment, after he 
 had come up from illness. It is his paraphrase 
 of Psalm 1 1 6, Second Part, C. M. The first 
 part has six ordinary stanzas, and is entitled, 
 " Recovery from Sickness." This has an 
 equal number, from which in public singing 
 two are omitted, and is entitled, " Vows Made 
 in Trouble Paid in the Church ; or, Public 
 Thanks for Private Deliverance." It is al- 
 ways doubtful how much of one's emotion 
 on such occasions can fittingly be disclosed 
 in the presence of others who may not know 
 the circumstances thoroughly; but surely a 
 recognizable profession of one's gratitude can 
 never be wholly out of taste. A strange 
 discovery to the most of us it is, along the 
 line of these studies, that so many of the 
 poets of the Church learned their songs in 
 the hot fires of pain and peril, sometimes 
 seeing death while they sang of the land the 
 inhabitant whereof shall never say, " I am 
 sick." 
 
 " It is a solemn thing to die," said Schiller; 
 "but it is a more solemn thing to live." We 
 know the story of the Scotch mother whose 
 child an eagle stole away ; half maddened 
 she saw the bird reach its eyrie far up the 
 cliff. No one could scale the rock. In dis- 
 traction she prayed all the day. An old 
 sailor climbed after it, and crept down dizzily 
 from the height. There, on her outstretched 
 arms, as she pleaded with closed eyes, he 
 laid her rescued babe. She rose in majesty 
 of self-denial and took it (as she had been 
 taught in that land) to her minister that it 
 might be baptized. She would not kiss it 
 until it had been solemnly dedicated unto 
 God! 
 
 What shall a man do with a life given- 
 back to him ? Now it returns with all its 
 vast possibilities for good. What sort of 
 preacher must he be whose career has been 
 consecrated to two pulpits in turn ? We 
 make our honest resolutions and plan for a 
 new and vigorous endeavor. But when the 
 healthful heart begins its beats again we for- 
 get the discipline and refuse the vow. " I 
 will go into thy house with burnt-offerings ; I 
 will pay thee my vows, which my lips have
 
 ATTRIBUTES. 
 
 uttered, and my mouth hath spoken, when I 
 was in trouble. Come and hear, all ye that 
 fear God, and I will declare what he hath 
 done for my soul." 
 
 26 I God's Mercies. C. M. D. 
 
 THE mercies of my God and King 
 
 My tongue shall still pursue : 
 Oh, happy they, who, while they sing 
 
 Those mercies, share them too ! 
 As bright and lasting as the sun, 
 
 As lofty as the sky, 
 From age to age thy word shall run, 
 
 And chance and change defy. 
 
 2 The covenant of the King of kings 
 
 Shall stand for ever sure ; 
 Beneath the shadow of thy wings 
 
 Thy saints repose secure. 
 In earth below, in heaven above, 
 
 Who, who is Lord like thee ? 
 Oh, spread the gospel of thy love 
 
 Till all thy glories see ! 
 
 Rev. Henry Francis Lyte has in these four 
 simple stanzas, written in 1834, given us a 
 proof of the supreme spiritual intelligence he 
 had reached through the intense disciplines 
 in the midst of which most of his life was 
 passed. His faith was high enough in its ex- 
 altation still to praise God for his " mercies," 
 for he "shared" while he "sang" them. 
 There is no such thing as mercy anywhere 
 in this fallen world outside of revelation. 
 Providence would be a series of fatalisms, 
 only it is God's providence. The ocean 
 never shows mercy ; it rolls on filled with 
 wrecks. The air carries pestilences with the 
 same celerity with which it brings perfumes 
 from Araby the Blest. Fire burns and water 
 suffocates relentlessly. " Man's inhumanity 
 to man makes countless thousands mourn." 
 But God overhead is ever " mindful of his 
 
 262 God in Mature. C. M. D- 
 
 THERE is a book, who runs may read, 
 
 Which heavenly truth imparts, 
 And all the lore its scholars need, 
 
 Pure eyes and Christian hearts. 
 The works of God above, below, 
 
 Within us and around, 
 Are pages in that book, to show 
 
 How God himself is found. 
 
 2 The glorious sky, embracing all, 
 Is like the Maker's love, 
 
 Wherewith encompassed, great and small 
 
 In peace and order move. 
 The Moon above, the Church below, 
 
 A wondrous race they run, 
 But all their radiance, all their glow, 
 
 Each borrows of its Sun. 
 
 3 Two worlds are ours : 't is only sin 
 Forbids us to descry 
 
 The mystic heaven and earth within, 
 
 Plain as the sea and sky. , 
 
 Thou, who hast given me eyes to see 
 And love this sight so fair, 
 
 Give me a heart to find out thee, 
 And read thee everywhere. 
 
 Another of Rev. John Keble's hymns, and 
 
 like all the rest taken from the pages of the 
 Christian Year. It is in commenting upon 
 these verses that the Rev. S. W. Christophers 
 says : " The noblest minds, the greatest 
 hearts, the most Christlike characters are 
 those who, with the deepest spiritual inter- 
 course with the heavenly and the unseen, have 
 the most tender, gentle, childlike attachment 
 to everything that God smiles upon in visible 
 life. Now I am disposed to class the author 
 of the Christian Year with these ; he is not 
 always equal. In a few instances his verses 
 lack vigor, are simply pretty ; but when he 
 hymns it in his best style he gives us a sweet 
 relish for that devotion which seems at once 
 to hush and exalt the soul amidst the analo- 
 gies of creation. How beautifully he inter- 
 weaves nature and grace, the visible and the 
 invisible, in his hymn for Septuagesima Sun- 
 day !" Then he goes on to repeat with en- 
 thusiasm all the fifteen stanzas of the poem ; 
 and at the close of the rehearsal one of his 
 hearers one of his most earnest young men, 
 whose full round bass voice he had often ad- 
 mired when coming into the chorus swell of 
 a jubilant psalm or anthem bursts out with, 
 " Thank you ! John Keble often succeeds, as 
 he does in this case, in making us feel what 
 he calls ' that soothing tendency in the prayer- 
 book,' and which, as he adds, ' it is the chief 
 purpose of his hymns 'to exhibit.' " 
 
 263 Mystery. C. M. D. 
 
 THY way, O Lord, is in the sea ; 
 
 Thy paths I cannot trace, 
 Nor comprehend the mystery 
 
 Of thine unbounded grace. 
 As through a glass, I dimly see 
 
 The wonders of thy love ; 
 How little do I know of thee, 
 
 Or of the joys above ! 
 
 2 'T is but in part I know thy will ; 
 
 I bless thee for the sight : 
 When will thy love the rest reveal, 
 
 In glory's clearer light ? 
 With rapture shall I then survey 
 
 Thy providence and grace ; 
 And spend an everlastine day 
 
 In wonder, love, and praise. 
 
 This is found in Hymns Adapted to the 
 Circumstances of Public Worship and Pri- 
 vate Devotion, issued by Rev. John Fawcett 
 in 1782. It has had a varied history, so far 
 as alteration is concerned, but four of the 
 stanzas remain very closely as they were 
 written, and are kept without change in most 
 of the modern hymnals. The author began 
 with a text from the Old Testament, and fin- 
 ished his piece under the light of another 
 from the New. The first is this, found in 
 Psalm 77 : 19 : " Thy way is in the sea, and 
 thy path in the great waters, and thy foot- 
 steps are not known." The next is taken
 
 I2O 
 
 GOD : THE FATHER. 
 
 from i Corinthians 13:9. The poet evidently 
 had in his mind the familiar words about 
 seeing " through a glass darkly," which our 
 new Revision does not better much by chang- 
 ing into a strange expression, " in a mirror 
 darkly." It is likely in most cases that the 
 best poor mortals can do is to own up their 
 ignorance tranquilly, and then wait for clearer 
 vision. With the endless ages of that fresh 
 celestial life, of which God's Word speaks, 
 open before us for our study and for divine 
 explanation, we ought to be willing to remain 
 unf retted now. Arnold says well : " Before 
 a confessed and unconquerable difficulty the 
 mind, if in a healthy state, reposes as quietly 
 as when in the possession of a discovered 
 truth ; as quietly and contentedly as we are 
 accustomed to bear that law of our nature 
 which denies us the power of seeing through 
 all space, or of being exempt from sickness 
 or decay." We can afford to wait till all 
 these earthly shadows find their substance in 
 the eternal realities of God. " For now we 
 see through a glass, darkly ; but then face to 
 face ; now I know in part ; but then shall I 
 know even as also I am known." 
 
 264 Continued help. C. M. 
 
 WHEN all thy mercies, O my God ! 
 
 My rising soul surveys, 
 Transported with the view, I 'm lost 
 
 In wonder, love, and praise. 
 
 2 Unnumbered comforts, to my soul, 
 Thy tender care bestowed, 
 
 Before my infant heart conceived 
 From whom those comforts flowed. 
 
 3 When, in the slippery paths of youth, 
 VVith heedless steps I ran. 
 
 Thine arm, unseen, conveyed me safe, 
 And led me up to man. 
 
 4 Ten thousand thousand precious gifts 
 My daily thanks employ ; 
 
 Nor is the least a cheerful heart, 
 That tastes those gifts with joy. 
 
 5 Through every period of my life 
 Thy goodness I Ml pursue ; 
 
 And after death, in distant worlds, 
 The glorious theme renew. 
 
 6 Through all eternity to thee 
 A joyful song I '11 raise : 
 
 For, oh, eternity 's top short 
 To utter all thy praise ! 
 
 Joseph Addison's literary fame will live the 
 longest in connection with the contributions 
 he made to the Tattler and the Spectator. It 
 was in the latter, No. 453, August, 1712, that 
 this hymn appeared. The essay with which 
 it is given offers some very fitting observa- 
 tions, which might very appropriately be held 
 in mind as we sing it : "If gratitude is due 
 from man to man, how much more from man 
 to his Maker ! The Supreme Being does not 
 only confer upon us those bounties which 
 
 proceed more immediately from his hand, but 
 even those benefits which are conveyed to us 
 by others. Any blessing we enjoy, by what 
 means soever derived, is the gift of him who 
 is the great Author of good, and the Father 
 of mercies." 
 
 265 Love. C. M. 
 
 COME, ye that know and fear the Lord, 
 And raise your thoughts above : 
 
 Let every heart and voice accord 
 To sing that " God is love." 
 
 2 This precious truth his word declares, 
 And all his mercies prove ; 
 
 Jesus, the gift of gifts, appears, 
 To show that " God is love." 
 
 3 Behold his patience, bearing long 
 With those who from him rove ; 
 
 Till mighty grace their hearts subdues, 
 To teach them "God is love." 
 
 4 Oh, may we all, while here below, 
 This best of blessings prove ; 
 
 Till warmer hearts, in brighter worlds, 
 Proclaim that " God is love." 
 
 Rev. George Burder is the author of this 
 bright hymn. It is one of the three which he 
 composed for his Collection after his settle- 
 ment at Coventry, and was published in 1784. 
 It there consists of nine verses, from which 
 the ordinary selections are made according to 
 taste. A real Christian sees almost instinc- 
 tively the wonderful directness of a song of 
 praise like this, and admires its simple reitera- 
 tion of that one sentence in the Bible which 
 adores as it describes : " God is love !" 
 
 John, the beloved disciple, soon shows him- 
 self the loving apostle. Specially, in that re- 
 membered passage of his first epistle, near the 
 beginning of the fourth chapter, he pictures a 
 range of experience extending from God to 
 man and from man to his fellow-man, very 
 rare and beautiful, and full of practical sug- 
 gestion to all who will study it. He shows 
 us love as an embodiment in God, love as a 
 manifestation by God, and love as a force 
 from God. He tells us, in the outset, that 
 the Creator had cherished an eternal affection 
 and solicitude for fallen man. The next step 
 leads him to say that God had plainly exhib- 
 ited his interest by his careful providences. 
 Then he passes swiftly and enthusiastically on 
 in a glowing description of the love. Then 
 he begins to laud it ; then he vindicates God's 
 claim for obedience on account of it. Thus 
 advancing constantly, more and more fully 
 under sway of his theme as he refreshes his 
 own soul with the delights of it, he at last 
 reaches the climax, and in one burst of ascrip- 
 tion, whose very simplicity constitutes its 
 grandeur, he declares, " God is love." A 
 sense cf obligation is instantly asserted : " Be-
 
 ATTRIBUTES. 
 
 121 
 
 loved, let us love one another : for love is of 
 God ; and every one that loveth is born of 
 God, and knoweth God. He that loveth not, 
 knoweth not God : for God is love." Now 
 we are not to suppose he intended to give 
 here an exact definition of the Supreme Be- 
 ing. The almighty Creator is a person, not 
 an attribute. John only takes what he insists 
 to be the chief characteristic of the Deity, and 
 by a bold stroke of rhetoric affirms that he is 
 its perfection and embodiment at the highest. 
 
 266 Omnipresence. C. M. 
 
 IN all my vast concerns with thee, 
 
 In vain my soul would try 
 To shun thy presence, Lord 1 or flee 
 
 The notice of thine eye. 
 
 2 Thine all-surrounding sight surveys 
 My rising an' I my rest, 
 
 My public walks, my private ways, 
 And secrets of my breast. 
 
 3 My thoughts lie open to the Lord 
 Before they "re formed within ; 
 
 And, ere my lips pronounce the word, 
 He knows the sense I mean. 
 
 4 Oh, wondrous knowledge, deep and high, 
 Where can a creature hide ? 
 
 Within thy circling arms I lie, 
 Enclosed on every side. 
 
 5 So let thy grace surround me still, 
 And like a bulwark prove, 
 
 To guard my soul from every ill, 
 Secured by sovereign love. 
 
 Dr. Isaac Watts has given this as his ver- 
 sion of Psalm 139, First Part, C. M. It con- 
 sists of ten stanzas, and is divided by a 
 " pause " into two portions suitable for sing- 
 ing. He has entitled it, " God is Everywhere." 
 There is to some persons a measure of un- 
 welcomeness in the nation of God's omni- 
 science. Their hearts are not altogether pure 
 or true. This fact, that the Almighty One, 
 who was the Maker and is to be the Judge of 
 the world, sees everything and everybody, 
 seems like a system of police espionage, or 
 the suspicious watching of a spy. It is un- 
 comfortable for them to think of it. It is re- 
 corded of Lafayette that, when he was in 
 prison at Olmutz, a band of soldiers was set 
 to guard his cell, one of whom was ordered 
 to stand with his eye at an orifice in the door. 
 Thus, succeeding each other in the mean of- 
 fice hour after hour, they kept up a strict 
 scrutiny of every act or attitude or motion. 
 He wrote to the authorities finally that he 268 
 could not endure it. Now if anybody thus 
 conceives or caricatures divine omniscience as 
 being a mere cold and cruel requisition look- 
 ing for guilt to condemn, it is necessary only 
 for us to quote for his consideration a verse 
 from the Book of God (2 Chron. 16 : 9) : 
 " The eyes of the Lord run to and fro 
 
 throughout the whole earth, to show himself 
 strong in the behalf of them whose heart is 
 perfect towards him." Thus we learn that 
 God keeps his eyes upon us not to detect 
 sins ; he is only seeking chances to help such 
 believers as love and trust him. He is not 
 looking for faults, but for opportunities to be- 
 friend us. 
 
 267 Eternity. C. M. 
 
 GREAT God ! how infinite art thou ! 
 
 What worthless worms are we ! 
 Let the whole race of creatures bow, 
 
 And pay their praise to thee. 
 
 2 Thy throne eternal ages stood, 
 Ere seas or stars were made: 
 
 Thou art the ever-living God, 
 Were all the nations dead. 
 
 3 Eternity, with all its years, 
 Stands present in thy view ; 
 
 To thee there 's nothing old appears 
 Great God ! there 's nothing new. 
 
 4 Our lives through various scenes are drawn, 
 And vexed with trifling cares ; 
 
 While thine eternal thought moves on 
 Thine undisturbed affairs. 
 
 5 Great God ! how infinite art thou ! 
 What worthless worms are we ! 
 
 Let the whole race of creatures bow, 
 And pay their praise to thee. 
 
 Dr. Isaac Watts has given us this as No. 
 67, Book II., of his Hymns, 1707. It has there 
 six stanzas, and is entitled " God's Eternal 
 Dominion." 
 
 The glory of the Almighty God is without 
 beginning and without end. Whether it was 
 meant or not, the fact is significant that the 
 word " eternity " occurs but once in our Eng- 
 lish Bible. A solitary verse employs it to 
 speak of the residence of Jehovah : " For thus 
 saith the high and lofty one that inhabiteth 
 eternity, whose name is Holy, I dwell in the 
 high and holy place, with him also that is of 
 a contrite and humble spirit, to revive the 
 spirit of the humble, and to revive the heart 
 of the contrite ones." Hence, there are two 
 heavens of glory where God deigns to show 
 his splendor, revealed by this solemn, won- 
 derful word the purified paradise and the 
 purified heart. The great, bright, mysterious 
 heaven is everlasting; and of the obedient 
 believer we are told his " heart shall live for 
 ever," for " he that doeth the will of God 
 abideth for ever." 
 
 " Te Deum." 
 
 O GOD ! we praise thee and confess 
 
 That thou the only Lord 
 And everlasting Father art, 
 
 By all the earth adored. 
 
 2 To thee all angels cry aloud ; 
 
 To thee the powers on high, 
 Both cherubim and seraphim, 
 
 Continually do cry : 
 
 C. M.
 
 122 
 
 GOD: THE FATHER. 
 
 3 O holy, holy, holy Lord, 269 
 Whom heavenly hosts obey, 
 
 The world is with the glory filled 
 Of thy majestic sway ! 
 
 4 The apostles' glorious company, 
 And prophets crowned with light, 
 
 With all the martyrs' noble host, 
 Thy constapt praise recite. 
 
 5 The holy church throughout the world, 
 
 O Lord, confesses thee, 
 That thou the eternal Father art, 
 Of boundless majesty. 
 
 This version of the ancient Te Deum has 
 played fast and loose among the various com- 
 mentators, tossed about between Bishop Pat- 
 rick and Nahum Tate. Generally at present 
 it is suffered tranquilly to remain as having 
 been written by the latter. 
 
 Born in Dublin in 1652, Nahum Tate was 
 the son of Faithful Teate, D. D., an Irish cler- 
 gyman. He received his education at Trinity 
 College. With Dryden's help, he wrote 
 nearly all of Absalom and Achitophel, and he 
 succeeded Shadwell as Poet Laureate. After 
 an intemperate and improvident life, he died 
 in London August 12, 1715. Once in the 
 American Chapel, in the city of Paris, the 
 somewhat fastidious leader asked, concerning 
 this piece, whether the text of it in the hymn- 
 book there used was the same as in the Bible, 
 or as in the psalter of the prayer book. It is 
 hardly necessary to say to well-informed peo- 
 ple that this is not one of David's psalms. It 
 was composed full a thousand years before 
 the version of King James was made or the 
 English Book of Prayer compiled. We can- 
 not be certain that Ambrose, the Bishop of 
 Milan, was the author of it ; but it has by 
 many of the best authorities been credited to 
 him ; and there is no doubt of its having been 
 written in the fourth century. Some will be 
 interested in reading a paragraph from Chris- 
 tian Life in Song, by Mrs. Charles. She says 270 
 of the Te Deum : " It is at once a hymn, a 
 creed, and a prayer ; or rather it is a creed 
 taking wing and soaring heavenward. It is 
 faith seized with a sudden joy as she counts 
 her treasures, and laying them at the feet of 
 Jesus in a song. It is the incense of prayer 
 rising so near the rainbow round the throne 
 as to catch its light and become radiant, as 
 well as fragrant a cloud of incense illumined 
 with a cloud of glory." So famous has this 
 canticle grown to be in history, that, for cen- 
 turies, when high days of success have sum- 
 moned the Church at large to praise, the 
 language of prelate and emperor and king 
 has been the same : " Let the Te Deum be 
 sung." The anthem of Ambrose has become 
 the Jubilee of Christendom. 
 
 Providence, 
 
 C. M. 
 
 KEEP silence, all created things ! 
 
 And wait your Maker's nod ; 
 My soul stands trembling, while she sings 
 
 The honors of her God. 
 
 2 Life, death, and hell, and worlds unkno\vn, 
 Hang on his firm decree ; 
 
 He sits on no precarious throne, 
 Nor borrows leave to be. 
 
 3 His providence unfolds the book, 
 And makes his counsels shine ; 
 
 Each opening leaf, and every stroke, 
 Fulfills some deep design. 
 
 4 My God ! I would not long to see 
 My fate with curious eyes 
 
 What gloomy lines are writ for me, 
 Or what bright scenes may rise. 
 
 5 In thy fair book of life and grace, 
 Oh, may I find my name 
 
 Recorded in some humble place, 
 Beneath my Lord, the Lamb. 
 
 Dr. Isaac Watts entitled this hymn, " God's 
 Dominion and Decrees," and it is to be found 
 in his Horce Lyricce, 1706-9. It is one of 
 the noblest and grandest of his productions. 
 Some years ago, when the compiler of this 
 collection was making one of his earlier 
 books, he was accosted by Rev. Thornton A. 
 Mills, D. D., who at that period was at the 
 height of his fame and influence. He had 
 just been given by the Presbyterian Church 
 its loftiest honor as the Moderator of its su- 
 preme judicatory. " So you are getting up a 
 new hymn-book," said he quietly. " What do 
 you find to fill it ?" Of course, the great man 
 received a somewhat miscellaneous reply as 
 to authors, concluding with the statement 
 that the most and the best would come from 
 Watts and Wesley. He bent his eyes keenly 
 upon the young man, as he said, " See to it 
 you put in ' Keep silence, all created things :' 
 is there anything on earth that can surpass 
 such a hymn as that ?" 
 
 Power. C. M. 
 
 THE Lord, our God, is full of might, 
 
 The winds obey his will ; 
 He speaks, and, in his heavenly height, 
 
 The rolling sun stands still. 
 
 2 Rebel, ye waves, and o'er the land 
 With threatening aspect roar ; 
 
 The Lord uplifts his awful hand, 
 And chains you to the shore. 
 
 3 Howl, winds of night, your force combine ; 
 Without his high behest 
 
 Ye shall not, in the mountain pine, 
 Disturb the sparrow's nest. 
 
 4 His voice sublime is heard afar, 
 In distant peals it dies ; 
 
 He yokes the whirlwind to his car, 
 And sweeps the howling skies. 
 
 5 Ye nations, bend in reverence bend ; 
 Ye monarchs, wait his nod, 
 
 And bid the choral song ascend 
 To celebrate %-our God.
 
 ATTRIBUTES. 
 
 123 
 
 HENRY K1RKE WHITE. 
 
 This hymn, written by Henry Kirke White, 
 shows a poetic fervor and loftiness of imagi- 
 nation unusual in religious lyrics. It reached 
 the public first in Dr. Collyer's collection, 
 Hymns Partly Collected and Partly Original, 
 1812. It is entitled, " The Eternal Monarch." 
 
 When one contemplates the general subject 
 of heredity he is confronted with the fact that 
 Henry Kirke White was the son of a butcher. 
 What his rearing must have been no one 
 needs to inquire ; for the fact remains that he 
 was a poet of the highest order, and a hym- 
 nist whose piety and talent were welcome to 
 the churches. His temperament was sensi- 
 tive and imaginative in the extreme. He was 
 born in Nottingham, England, March 21, 
 1785. His fame began with the publication 
 of his book of poems in 1803, and he died 
 while in the course of his education in Cam- 
 bridge University, only twenty-one years old. 
 At fourteen he had been apprenticed to a 
 weaver of stockings ; to this he could not sub- 
 mit, and he afterward began the study of the 
 law. But the Lord had other ends for him to 
 serve ; he soon became a devout Christian, 
 and then he chose to be a preacher of the 
 Gospel. He died of consumption on Sunday, 
 October 19, 1806, before he had taken orders 
 in the English Church. The circumstances 
 of his conversion, as we find them stated in 
 his biographies, short and long, are interest- 
 ing and instructive. One of his intimate 
 friends became a Christian, and, knowing that 
 White was a skeptic and was apt to deride 
 religious people, avoided him ; this attracted 
 
 an instant notice ; and when the comrade was 
 asked the reason of his coldness he frankly 
 told his fellow-student that he had given him- 
 self to a Saviour he trusted and loved, and 
 was going to lead a new life. These tokens 
 of separation and rejection cut the young 
 skeptic to the heart ; and the result was that 
 he too became a follower of the same Lord. 
 
 27 I Majesty. Psa. 18. C. M. 
 
 THK Lord descended from above, 
 And bowed the heavens most high : 
 
 And underneath his feet he cast 
 The darkness of the sky. 
 
 2 On cherub and on cherubim 
 Full royally he rode ; 
 
 And on the wings of mighty winds 
 Came flying all abroad. 
 
 3 He sat serene upon the floods, 
 Their fury to restrain ; 
 
 And he, as sovereign Lord and King, 
 For evermore shall reign. 
 
 4 The Lord will give his people strength, 
 Whereby they shall increase ; 
 
 And he will bless his chosen flock 
 With everlasting peace. 
 
 5 Give glory to his awful name, 
 And honor him alone ; 
 
 Give worship to his majesty, 
 Upon his holy throne. 
 
 The present hymn is composed of two 
 verses taken from the eighteenth Psalm, and 
 of three verses added from the twenty-ninth. 
 The stanzas seem to have been grouped many 
 years ago in order to furnish a smooth and 
 musical specimen, or representative, of the old 
 collection which goes by the name of Stern- 
 hold and Hopkins, 1562. The first of these 
 men evidently did the main work. Thomas 
 Sternhold was a Hampshire man, and lived 
 for a while in an estate called " The Hayfield," 
 near Blakeney. He studied at Oxford, but for 
 some reason did not graduate from any col- 
 lege. Many public positions were given him 
 by Henry VIII. Little is known concerning 
 his life, and he died in 1549. 
 
 Thomas Sternhold. groom of the robes 
 under Edward VI. of England in the six- 
 teenth century, perceived that the courtiers 
 were singing to their ladyloves songs which 
 were ribald and indecent ; he was brave 
 enough to believe they would use something 
 better if they only found it within reach. Be- 
 ing a devout man withal, he constructed in 
 meter versions of fifty-one psalms, and these 
 he adapted to music, in the expectation that 
 the gallants would prefer religion to indecen- 
 cy ; but it is hardly necessary to say that he 
 was somewhat cruelly disappointed. An in- 
 genuity of wit was able to turn his efforts into 
 new weapons of ridicule. They called his pro- 
 ductions " Geneva jigs," and put them in com-
 
 124 
 
 GOD : THE FATHER. 
 
 pany with others they dubbed " Beza's ballets," 
 and made the town ring. 
 
 This is the quaint story of the origin which 
 The Complete Psalter had. Edition after 
 edition of it was issued, as the need demanded, 
 and so these versions of the Psalms satisfied 
 the English-speaking world for more than a 
 hundred years. There lies before me as I 
 write an old octavo volume, lately sent me 
 from abroad by the generosity and thought- 
 fulness of one of my best friends. It is a 
 curiosity in itself ; for it is absolutely unbro- 
 ken, almost unstained, without any binding 
 left, and yet untorn and perfect in every leaf. 
 It has on its title-page the record : " London, 
 Printed for the Companie of Stationers, 1609." 
 The entire inscription is worth copying, and 
 reads : " The Whole Booke of Psalmes. Col- 
 lected into English Meeter by Thomas Stern- 
 hold, lohn Hopkins and others, conferred with 
 the Hebrewe, with apt Notes to Sing them with 
 all. Set forth and allowed to be Sung in all 
 Churches, of all the people together, and after 
 Morning and Euening prayer, as also before 
 and after Sermons : and moreouer in priuate 
 Houses, for their godly solace and comfort, 
 laying apart all vngodly Songs and Ballads, 
 which tend onely to the nourishing of vice, 
 and corrupting of Yovth. Colossians III. 
 Let the word of God dwell plenteously in you 
 in all wisedome, teaching and exhorting one 
 another in Psalmes, Hymnes, and spiritual 
 Songs, and Sing to the Lord in your hearts, 
 lames. V. If any be afflicted, let him Pray, if 
 any be merrie, let him sing Psalmes." This 
 book contains the tunes likewise for the con- 
 gregation, each set to its appropriate psalm 
 in monotone. Only the one strong sober 
 melody is given, and no harmony is at- 
 tempted. 
 
 With this most interesting gift to me came 
 also two other books, of the same size, but 
 printed in the old black-letter. These, un- 
 fortunately, are injured in the lapse of ages, 
 and are incomplete ; but they bear the date 
 four years earlier, 1605, and are pathetically 
 marked by the handwriting of some one who 
 used them centuries ago. How strange it 
 seems to think of that unknown owner, and 
 to try to imagine where he is singing now in 
 the rest that remaineth ! 
 
 272 My Father. C. M. D. 
 
 GOD, thy power is wonderful, 
 Thy glory passing bright ; 
 
 Thy wisdom, with its deep on deep, 
 A rapture to the sight. 
 
 1 see thee in the eternal years 
 
 In glory all alone. 
 Ere round thine uncreated fires 
 Created 1'ght had shone. 
 
 2 I see thee walk in Eden's shade, 
 I see thee all through time ; 
 
 Thy patience and compassion seem 
 
 New attributes sublime. 
 I see thee when the doom is o'er, 
 
 And outworn time is done, 
 Still, still incomprehensible, 
 
 O God, yet not alone. 
 
 3 Angelic spirits, countless souls, 
 Of thee have drunk their fill ; 
 
 And to eternity will drink 
 
 Thy joy and glory still. 
 O little heart ofmine ! shall pain 
 
 Or sorrow make thee moan, 
 When all this God is all for thee. 
 
 A Father all thine own ? 
 
 Another of the hymns of Rev. Frederick 
 William Faber, D. D. This is compiled from 
 his poem with twelve stanzas, entitled " My 
 Father." It is a direct and exquisite presen- 
 tation of the supreme fatherhood of the 
 almighty God, the love and tenderness he 
 cherishes for every living soul whom his wis- 
 dom has called into existence. Human his- 
 tory, from the Garden of Eden to the Para- 
 dise of Heaven, is only the story of divine 
 patience and care. Theon, one of Hillel's 
 disciples, was one day reading in the Holy 
 Scriptures. Unable to reconcile what he 
 found in some of the chapters concerning the 
 wrath and the love of Jehovah, he closed the 
 book and appealed to his teacher for aid. 
 Hillel said, with his usual sage counsel : 
 " Listen to my story. There lived in Alex- 
 andria two fathers, wealthy merchants, who 
 had two sons of the same age, whom they 
 sent to Ephesus on business. Both had 
 been instructed in the religion of their pa- 
 rents ; but they yielded to the allurements of 
 that heathen city and became idolaters. 
 When Cleon, one of these fathers, heard of 
 the wrong-doing he was wroth ; he went to 
 the other father and told him of the apostasy 
 of the young men. The man laughed care- 
 lessly as he replied : ' If business prospers 
 with my son it matters not about religion.' 
 Cleon was still more wroth when he heard 
 such indifference confessed. And now," 
 continued Hillel the sage, " Tell me, Theon, 
 which of these two fathers was the better 
 one ?" Theon was wise enough to answer, 
 " He who was wroth." Hillel persisted : 
 " Which was the kinder and the more lov- 
 ing ?" Theon still said : " He who was wroth ; 
 he who was the more wroth as the sin was 
 mocked at." Then Hillel put the question 
 which solved the enigma at once : " Was 
 Cleon wroth with his dear son all this time ?" 
 And Theon, with brightening eyes, replied : 
 " No, not wroth with his son so much as 
 with his son's apostasy." So Hillel closed 
 the conversation : " From this thou canst 
 think divinely of what is divine."
 
 ATTRIBUTES. 
 
 125 
 
 273 
 
 Perfections. 
 
 C. M. D. 
 
 I SING the almighty power of God, 
 That made the mountains rise, 
 
 That spread the flowing seas abroad, 
 And built the lofty skies. 
 
 1 sing the wisdom that ordained 
 The sun to rule the day ; 
 
 The moon shines full at his command, 
 And all the stars obey. 
 
 2 I sing the goodness of the Lord, 
 That filled the earth with foo<l ; 
 
 Ha formed the creatures with his word, 
 And then pronounced them good. 
 
 Lord ! how thy wonders are displayed 
 Where'er I turn mine eye ! 
 
 If I survey the ground I tread, 
 Or gaze upon the sky ! 
 
 3 There 's not a plant or flower below 
 But makes thy glories known ; 
 
 And clouds arise, and tempests blow, 
 
 By order from thy throne. 
 Creatures that borrow life from thee 
 
 Are subject to thy care ; 
 There 's not a place where we can flee 
 
 But God is present there. 
 
 This hymn comes to us from Dr. Isaac 
 Watts' Divine and Moral Songs for the Use 
 of Children, 1715. It has eight stanzas there, 
 and bears the title, " Praise for Creation and 
 Providence." It is designed first of all to 
 make upon young minds the impression that 
 God is to be seen in his works as well as in 
 his Word. One of our religious papers has 
 lately quoted the expression of a great Eng- 
 lish naturalist : " I know nothing of heaven, 
 but I have learned the infinite wisdom and 
 love of the Power who gave its gills to the 
 fish, and I am not afraid to trust myself into 
 his hands." Those who live closest to nature, 
 with keen appreciation of the beauty and 
 order which pervade the world around us, 
 are touched more nearly by what they find 
 disclosed there concerning the infinite justice 
 and mercy of the Creator than they would be 
 by any human logic. Nature and revelation 
 are the declaration of one God. Mungo 
 Park tells us that he once lost his way in a 
 desert in Africa, and saw no escape before 
 him from starvation and death. Suddenly he 
 caught sight of a patch of moss growing in 
 the sand. Its strength and beauty startled 
 him, in this unexpected place, as something 
 almost miraculous. " I went on my way 
 comforted," he says. " I knew that the 
 Power which had made and protected that 
 bit of moss could and would care for me." 
 To the majority of men the hearing of ser- 
 mons and public worship is the shortest way 
 to God. They are, however, too apt to for- 
 get that there is any other. They neglect to 
 teach their children to understand the beauty 
 in a spear of grass, the reason for the red 
 color of the rose, the curve in the foot of the 
 fly, or any other detail of the vast and perfect 
 
 movement which we call nature ; and they 
 show them nothing of the eternal Power be- 
 hind this movement. " There are many 
 voices in the world and none of them are 
 without signification." These voices, each in 
 its own language, are intended to tell us of 
 the justice and love of our heavenly Father. 
 If we close our ears to any of them, we by so 
 much shut ourselves out from his help on 
 our journey to him. 
 
 274 Nature and Grace. C. M. 
 
 FATHER ! how wide thy glory shines ! 
 
 How high thy wonders rise ! 
 Known through the earth by thousand signs, 
 
 By thousand through the skies. 
 
 2 Those mighty orbs proclaim thy power, 
 Their motions speak thy skill ; 
 
 And on the wings of every hour 
 We read thy patience still. 
 
 3 But, when we view thy strange design 
 To save rebellious worms, 
 
 Where vengeance and compassion join 
 In their divinest forms 
 
 4 Here the whole Deity is known ; 
 Nor dares a creature guess 
 
 Which of the glories brightest shone, 
 The justice or the grace. 
 
 5 Now the full glories of the Lamb 
 Adorn the heavenly plains ; 
 
 Bright seraphs learn Immanuel's name, 
 And try their choicest strains. 
 
 6 Oh, may I bear some humble part 
 In that immortal song ; 
 
 Wonder and joy shall tune my heart, 
 And love command my tongue. 
 
 Dr. Isaac Watts published in 1706 a small 
 volume bearing the name of Horce Lyricce : 
 Poems, chiefly of the Lyric Kind. This was 
 the year before the issue of his Hymns and 
 Spiritual Songs: in Three Books. This is 
 the probable explanation of a fact so surpris- 
 ing as that this fine piece is not found in the 
 collections for public singing to which his 
 name is attached. It is not in Watts' , but in 
 Worcester's Watts. It appeared in the 
 Horce Lyricce. This author was as quick as 
 King David himself to see the wonderful sug- 
 gestions of divine power, mingled with divine 
 grace, in the brilliant heavens overhead. 
 Indeed, he was a sprt of spiritual astronomer, 
 seeking always for stars. He felt certain that 
 all which was needed for convincing an un- 
 believer was just to make sure that " the 
 whole Deity " should be known. 
 
 In this respect it is interesting to compare 
 his experience with that of Sir Isaac Newton, 
 who, it is said, set out in life a clamorous 
 infidel, but on a nice examination of the evi- 
 dences of Christianity was convinced and 
 hopefully converted. Late in his career, 
 Newton remarked to an acquaintance who
 
 126 
 
 GOD : THE FATHER. 
 
 suddenly avowed skeptical sentiments : " My 
 friend, I am always glad to hear you when 
 you speak about astronomy or other parts of 
 mathematics, because that is a subject that 
 you have studied and understand well. But 
 you should not talk of Christianity, for you 
 have not studied it. I have, and so I am 
 certain that you know nothing of the 
 matter." 
 
 275 Goodness. Psa. 145. C. M. 
 
 SWEET is the memory of thy grace, 
 
 My God, my heavenly King ; 
 Let age to age thy righteousness 
 
 In sounds of glory sing. 
 
 2 God reigns on high ; but ne'er confines 
 His goodness to the skies : 
 
 Through the whole earth his bounty shines 
 And every want supplies. 
 
 3 With longing eyes thy creatures wait 
 On thee for daily food ; 
 
 Thy liberal hand provides their meat, 
 And fills their mouth with good. 
 
 4 How kind are thy compassions, Lord ! 
 How slow thine anger moves ! 
 
 But soon he sends his pardoning word 
 To cheer the souls he loves. 
 
 Here we have Dr. Isaac Watts' version of 
 Psalm 145, the Second Part, C. M. It has 
 five stanzas, and is entitled : " The Goodness 
 of God." This has always been a favorite 
 song among the churches because of its lively 
 call to grateful reminiscences out of a pros- 
 pered past. There used to be twenty years 
 ago a tract, put into circulation by one of 
 the great Societies, having on its cover the 
 best motto possible for a genuine Christian : 
 " Count up your mercies." It is wise to take 
 cheerful views of divine things. One of our 
 most thoughtful modern preachers has given 
 us much good sense in his counsel, as well as 
 a beautiful figure for its utterance, when he 
 says : " Dwell on your mercies ; be sure to 
 look at the bright as well as the dark side. 
 Do not cherish gloomy forebodings. Melan- 
 choly is no friend to devotion ; it greatly hin- 
 ders the usefulness of many. It falls upon 
 the contented life like a drop of ink on white 
 paper, which is not the less a stain because it 
 carries no meaning with it." 
 
 276 
 
 In Nature. 
 
 C. M. 
 
 LORD, when my raptured thought surveys 
 
 Creation's beauties o'er. 
 All nature joins to teach thy praise, 
 
 And bid my soul adore. 
 
 2 Where'er 1 turn my gazing eyes, 
 Thy radiant footsteps shine ; 
 
 Ten thousand pleasing wonders rise 
 And speak their source divine. 
 
 3 On me thy providence has shone 
 With gentle smiling rays ; 
 
 Oh, let my lips and life make known 
 Thy goodness and thy praise. 
 
 4 All-bounteous Lord, thy grace impart ! 
 
 Oh, teach me to improve 
 Thy gilts with humble, grateful he"" 1 
 
 And crown them with thy love. 
 
 heart, 
 
 Miss Anne Steele's experience is all the 
 more welcome to such as love her hymns be- 
 cause of the rarity of her exhibition of it. In 
 connection with this piece, which really con- 
 sists of fourteen stanzas, as it appeared under 
 her name of "Theodosia" in 1760, entitled 
 " Meditating on Creation and Providence," 
 her words are often quoted : " I enjoy a calm 
 evening on the terrace-walk, and I wish, 
 though in vain, for numbers sweet as the 
 lovely prospect and gentle as the vernal 
 breeze to describe the beauties of charming 
 spring ; but the reflection how soon these 
 blooming pleasures will vanish spreads a 
 melancholy gloom, till the mind rises by a 
 delightful transition to the celestial Eden 
 the scenes of undecaying pleasure and im- 
 mutable perfection." And this at once turns 
 us away to a strain of holy feeling very simi- 
 lar, only given us from a mind and heart 
 almost world-wide in its separation from a 
 woman like that tremulous creature who 
 wrote the hymn ; this is what the great meta- 
 physician, Jonathan Edwards, said of his. 
 meditation on the same theme: "As I was 
 walking and looking up at the sky and clouds 
 there came into my mind so sweet a sense of 
 the glorious majesty and grace of God that I 
 knew not how to express it. I seemed to see 
 them both in a sweet conjunction majesty 
 and meekness joined together ; it was a sweet 
 and gentle and holy majesty, and also a ma- 
 jestic sweetness, an awful sweetness ; a high 
 and great and holy gentleness. God's excel- 
 lency, his wisdom, his purity and love, seemed 
 to appear in everything : in the sun and moon 
 and stars ; in the clouds and blue sky ; in the 
 grass, flowers, trees ; in the water and in all 
 nature, which used greatly to fix my mind. 
 I often used to sit and view the moon for 
 continuance ; and in the day spent much time 
 in viewing the clouds and sky to behold the 
 sweet glory of God in these things, in the 
 meantime singing forth with a low voice my 
 contemplations of the Creator and Re- 
 deemer." 
 
 277 Faithfulness. C. M. 
 
 BEGIN, my tongue, some heavenly theme, 
 And speak some boundless thing : 
 
 The mighty works or mightier name 
 Of our eternal King. 
 
 2 Tell of his wondrous faithfulness, 
 
 And sound his power abroad ; 
 Sing the sweet proniise of his grace, 
 
 And the performing God.
 
 ATTRIBUTES. 
 
 127 
 
 3 His very word of grace is strong 
 As that which built the skies ; 
 
 The voice that rolls the stars along 
 Speaks all the promises. 
 
 4 Oh, might I hear thy heavenly tongue 
 But whisper, " Thou art mine !" 
 
 Those gentle words should raise my song 
 To notes almost divine. 
 
 Dr. Isaac Watts has given us this hymn in 
 his Book II., where it is No. 69. It consists 
 of nine stanzas, and is entitled, " The Faith- 
 fulness of God in his Promises." It finds an 
 interesting illustration in an incident of Mar- 
 tin Luther's life, of which the great reformer 
 furnishes the account in his Table-Talk : "At 
 one time I was sorely vexed and tried by my 
 own sinfulness," he says, " by the wickedness 
 of the world, and by the dangers that beset 
 the Church. One morning I saw my wife 
 dressed in mourning. Surprised, I asked her 
 who had died. ' Do you not know ?' she re- 
 plied ; ' God in heaven is dead.' I said, 
 ' How can you talk such nonsense, Katie ? 
 How can God die ? He is immortal, and will 
 live through all eternity.' Then she asked, 
 ' Is that really true ?' ' True, of course,' I 
 said, still not perceiving what she was aiming 
 at ; ' how can you doubt it ? As surely as 
 there is a God in heaven, so sure is it that he 
 can never die !' 'And yet,' she went on, 
 ' though you do not doubt that, yet you are 
 so hopeless and discouraged.' Then I ob- 
 served what a wise woman my wife was, and 
 mastered my sadness." 
 
 278 Omniscience. Psa. 139. C. M. 
 
 LORD ! where shall guilty souls retire, 
 
 Forgotten and unknown ? 
 In hell they meet thy dreadful fire 
 
 In heaven thy glorious throne. 
 
 2 If. winged with beams of morning light, 
 I fly beyond the west, 
 
 Thy hand, which must support my flight, 
 Would soon betray my rest. 
 
 3 If, o'er my sins, I think to draw 
 The curtains of the night. 
 
 Those flaming eyes, that guard thy law, 
 Would turn the shades to light. 
 
 4 The beams of noon, the midnight hour, 
 Are both alike to thee : 
 
 Oh, may I ne'er provoke that power, 
 From which I cannot flee. 
 
 This is the remainder of Dr. Isaac Watts' 
 version of Psalm 139, of which the first part 
 before the " pause " is given in our No. 266. 
 
 279 Holiness. 
 
 HOLY and reverend is the name 
 
 Of our eternal King, 
 Thrice holy Lord ! the angels cry ; 
 
 Thrice holy ! let us sing. 
 
 2 The deepest reverence of the mind, 
 Pay, O my soul \ to God ; 
 
 Lift with thy hands a holy heart 
 To his sublime abode. 
 
 C.M. 
 
 3 With sacred awe pronounce his name, 
 Whom words nor thoughts can reach ; 
 
 A broken heart shall please him more 
 Than the best forms of speech. 
 
 4 Thou holy God ! preserve our souls 
 From all pollution free : 
 
 The pure in heart are thy delight, 
 And they thy face shall see. 
 
 Very little is known to us about Rev. John 
 Needham, the writer of this hymn, even the 
 date of his birth being uncertain. He was 
 the son of a Baptist clergyman in Hertford- 
 shire, England, who had a reputation as a 
 learned man and probably attended to the 
 education of the boy. In 1750 John Need- 
 ham became co-pastor with Rev. John Bed- 
 dome of a Baptist church in Bristol ; but two 
 years later, on the retirement of his senior 
 associate, a dispute arose in the congregation 
 regarding the co-pastorate. Needham and 
 his followers removed to a Baptist meeting- 
 house in Callowhill St., which they shared 
 with another congregation and pastor. For 
 a time the two societies existed independently, 
 but in 1755 they were united with a double 
 pastorate, which arrangement is known to 
 have continued up to 1774. The exact date 
 of Needham's death is not known ; it was 
 probably about 1786. In 1768 he published 
 a collection of two hundred and sixty-three 
 hymns, many of which have proved valuable 
 in the church, about fifteen of them being 
 still in common use. 
 
 28O Providence. C. M. 
 
 GOD moves in a mysterious way 
 
 His wonders to perform ; 
 He plants his footsteps in the sea, 
 
 And rides upon the storm. 
 
 2 Deep in unfathomable mines 
 Of never-failing skill 
 
 He treasures up his bright designs, 
 And works his sovereign will. 
 
 3 Ye fearful saints, fresh courage take ! 
 The clouds ye so much dread 
 
 Are big with mercy, and will break 
 In blessings on your head. 
 
 4 Judge not the Lord by feeble sense, 
 But trust him for his grace; 
 
 Behind a frowning providence 
 He hides a smiling face. 
 
 5 His purposes will ripen fast, 
 Unfolding every hour ; 
 
 The bud may have a bitter taste, 
 But sweet will be the flower. 
 
 6 Blind unbelief is sure to err, 
 And scan his work in vain ; 
 
 God is his own interpreter, 
 And he will make it plain. 
 
 William Cowper, the bard of Olney (1731- 
 1800), joint author with his friend the Rev. 
 John Newton of the Olney Hymns, wrote the 
 foregoing exquisite lines, says Montgomery, 
 " in the twilight of departing reason." " It is
 
 128 
 
 GOD : THE FATHER. 
 
 JOHN NEWTON'S VICARAGE AT OLNKY. 
 
 said that on one occasion Cowper thought it 
 was the divine will he should go to a particu- 
 lar part of the river Ouse and drown himself ; 
 but the driver of the postchaise missed his 
 way, and on the poet's return he wrote this 
 hymn." Another account is that it was writ- 
 ten when Cowper was, with too good reason, 
 apprehending the return of lunacy, just be- 
 fore his final attack. Full of this presenti- 
 ment, he went for a solitary walk in the fields, 
 and composed the verses, " as if to express 
 the faith and love which he retained so long 
 as he possessed himself." 
 
 In the Olney collection this hymn is No. 15 
 of the Third Book, 1779. It was Cowper's 
 last contribution to the Hymns. Such details 
 may be difficult of verification ; but it is cer- 
 tain that it was composed when the eclipsing 
 cloud had lifted its shadow from his reason, 
 rather than at any time when he was insane. 
 There is an unusual delicacy of sentiment in 
 the poetry, and a ring of joyous Christian 
 confidence. 
 
 The Rev. Chas. H. Spurgeon once preached 
 in Essex, and while there availed himself of 
 the opportunity of visiting the scenes of his 
 boyhood. In closing his Sunday morning 
 sermon Mr. Spurgeon referred to the event, 
 mentioning that he sat down in the very arbor 
 which stood in what was once the garden of 
 his grandfather's manse, and in which he, 
 when a lad, met the missionary who predicted 
 that he would one day preach to great multi- 
 tudes, and would occupy Rowland Hill's pul- 
 pit. The missionary gave him sixpence to 
 learn the hymn, " God moves in a mysterious 
 
 way," and made young Spurgeon promise 
 that when preaching in Rowland Hill's 
 chapel he would have that hymn sung. Mr. 
 Spurgeon in course of time preached both in 
 Surrey chapel and in Rowland Hill's church 
 at Wootton-under-Edge, and on each occa- 
 sion the hymn selected by the missionary was 
 sung. 
 
 28 1 Traveler's Hymn. C. M. 
 
 HuW are thy servants blest, O Lord ! 
 
 How sure is their defence ! 
 Eternal wisdom is their guide, 
 
 Their help, omnipotence. 
 
 2 In foreign realms, and lands remote, 
 Supported by thy care, 
 
 Through burning climes they pass unhurt, 
 And breathe in tainted air. 
 
 3 When by the dreadful tempest borne 
 Higli on the broken wave, 
 
 They know thou art not slow to hear, 
 Nor impotent to save. 
 
 4 The storm is laid, the winds retire, 
 Obedient to thy will ; 
 
 The sea, that roars at thy command, 
 At thy command is still. 
 
 5 In midst of dangers, fears, and deaths 
 Thy goodness we adore ; 
 
 We praise thee for thy mercies past, 
 And humbly hope for more. 
 
 6 Our life, whilst thou preservest life, 
 A sacrifice shall be ; 
 
 And death, when death shall be our lot, 
 Shall join our souls to thee. 
 
 In 1700 Joseph Addison embarked at Mar- 
 seilles for a tour abroad. When he came 
 back from his travels he composed this hymn. 
 It is said to have been suggested by a storm 
 which he encountered upon the Mediterranean 
 Sea. The story runs that the captain gave up 
 all as lost at one time, and went to confess 
 his sins to a Capuchin friar. Despair was in 
 every heart, but the poet was calm, and com- 
 forted himself with the thoughts which he 
 afterward put into verse. The original poem 
 consists of ten stanzas, many of them descrip- 
 tive and less appropriate as a piece to be sung 
 in promiscuous congregations. Indeed, the 
 whole of the composition has been altered in 
 many forms of expression. It was first pub- 
 lished in the Spectator, No. 489, in 1712, in 
 connection with a spirited and interesting es- 
 say entitled " The Sea." Of late years it has 
 come to be called the " Traveler's Hymn." 
 
 282 " The Trinity." 
 
 HOLY Father, hear my cry ; 
 
 Holy Saviour, bend thine ear ; 
 Holy Spirit, come thou nigh: 
 
 Father, Saviour, Spirit, hear ! 
 Father, save me from my sin ; 
 
 Saviour, I thy mercy crave ; 
 Gracious Spirit, make me clean: 
 
 Father, fcon, and Spirit, save ! 
 
 7 s. D.
 
 ATTRIBUTES. 
 
 I2 9 
 
 2 Father, let me taste thy love ; 
 
 Saviour, fill my soul with peace ; 
 Spirit, come my heart to move : 
 
 Father, Son, and Spirit, bless ! 
 Father, Son, and Spirit thou 
 
 One Jehovah, shed abroad 
 All thy grace within me now ; 
 
 Be my Father and my God ! 
 
 This excellent hymn is quite a characteristic 
 illustration of one of Dr. Horatius Bonar's 
 practices in religious composition. He seems 
 to love to choose a theme of meditation, and 
 then follow it with a consideration of each of 
 the Persons of the Trinity, as they stand re- 
 lated to it in near or remote agency. It is 
 entitled by him "A Child's Prayer : Proverbs 
 8 : 17." " I love them that love me ; and those 
 that seek me early shall find me." It first 
 appeared in 1843, m a volume of Songs for 
 the Wilderness, He afterwards incorporated 
 it in his Hymns of Faith and Hope : Series 
 I., 1857- 
 283 "Holy, holy, holy." 75, D. 
 
 HOLY, holy, holy Lord 
 
 God of Hosts! when heaven and earth, 
 Out of darkness, at thy word 
 
 Issued into glorious birth, 
 All thy works before thee stood, 
 And thine eye beheld them good, 
 While they sung with sweet accord, 
 Holy, holy, holy Lord ! 
 
 2 Holy, holy, holy ! thee, 
 One Jehovah evermore, 
 
 Father, Son, and Spirit ! we, 
 
 Dust and ashes, would adore; 
 Lightly by the world esteemed, 
 From that world by thee redeemed, 
 Sing we here with glad accord, 
 Holy, holy, holy Lord ! 
 
 3 Holy, holy, holy ! all 
 
 Heaven's triumphant choir shall sing, 
 While the ransomed nations fall 
 
 At the footstool of their King : 
 Then shall saints and seraphim, 
 Harps and voices, swell one hymn, 
 Blending in sublime accord, 
 Holy, holy, holy Lord ! 
 
 James Montgomery has included this in his 
 Original Hymns, 1853 ; indeed, he commences 
 the book with it as his first offering of reverent 
 and adoring praise. It is entitled " Thrice 
 Holy !" and attached to it for a Scripture ref- 
 erence is Isaiah 6:3. It strikes the keynote 
 of this poet's religious life. Unaffected sin- 
 cerity in worship is nowhere better taught than 
 in the hymns of Montgomery. He calls upon 
 even the instruments to be as honest as the 
 singers ; the " harps and voices " must " swell 
 one hymn." Such a lesson may well be 
 learned in our time. In our travels some of 
 us have seen the old organ in a remote village 
 of Germany, on the case of which are carved 
 in the ruggedness of Teutonic characters 
 three mottoes. If they could be rendered from 
 their terse poetry into English they would do 
 valiant service in our times for all the singers 
 
 and players together. Across the top of the 
 key-board is this : " Thou playest here not for 
 thyself, thou playest for the congregation ; so 
 the playing should elevate the heart, should be 
 simple, earnest, and pure." Across above the 
 right-hand row of stops is this : " The organ- 
 tone must ever be adapted to the subject of 
 the song ; it is for thee, therefore, to read the 
 hymn entirely through, so as to catch its true 
 spirit." Across above the left-hand stops is 
 this : " In order that thy playing shall not 
 bring the singing into confusion, it is becom- 
 ing that thou listen sometimes, and as thou 
 hearest thou wilt be likelier to play as God's 
 people sing." 
 
 284 
 
 "Divine Presence.' 1 
 
 ys. D. 
 
 LORD of earth ! thy forming hand 
 Well this beauteous frame hath planned ; 
 Woods that wave, and hills that tower, 
 Ocean rolling in his power : 
 Yet, amid this scene so fair. 
 Should I cease thy smile to share, 
 What were all its joys to me? 
 Whom have I on earth but thee? 
 
 2 Lord of heaven ! beyond our sight 
 Shines a world of purer light ; 
 There in love's unclouded reign 
 Parted hands shall meet again: 
 Oh, that world is passing fair ! 
 Yet, if thou wert absent there, 
 What were all its joys to me? 
 Whom have I in heaven but thee? 
 
 Another of Sir Robert Grant's twelve ex- 
 cellent hymns, collected after his decease by 
 his brother. Only two stanzas, out of the 
 large number of which the original poem 
 consists, have been chosen for singing. The 
 theme is furnished by the verse of Psalm 73, 
 which appears as the refrain closing each 
 quatrain of lines : " Whom have I in heaven 
 but thee, and there is none upon earth that I 
 desire beside thee." 
 
 285 Bounteous Care. P. M. 
 
 Now thank we all our God, 
 
 With heart, and hands, and voices, 
 Who wondrous things hath done, 
 
 In whom the world rejoices; 
 Who from onr mother's arms 
 
 Hath blessed us on our way 
 With countless gifts of love, 
 
 And still is ours to-day. 
 
 2 Oh, mav this bounteous God 
 
 Through all our life be near us, 
 With ever joyful hearts 
 
 And blessed peace to cheer us ; 
 To keep us in his grace, 
 
 And guide us when perplexed, 
 And free us from all ills 
 
 In this world and the next. 
 
 This short hymn is aptly called the Te 
 Deum of Germany. It has in it more history 
 than any other, unless, perhaps, we except 
 the great Etri Feste Burg. It dates far back 
 to the times of the Thirty Years' War. It 
 was written " Nun dankct alle Gott " by 
 
 9
 
 130 
 
 GOD: THE FATHER. 
 
 Martin Rinkart, somewhere between 1644 
 and 1648. Miss Catharine Winkworth, who 
 gave to our English tongue this translation, 
 fixes the earlier year in her Christian Singers 
 of Germany. Rev. Martin Rinkart was born 
 at Eilenburg, April 23, 1 586, and died there, 
 December 8, 1649. He was pastor (later, 
 archdeacon) almost all his life in his native 
 town. The chord of his straight career sub- 
 tended the arc of that tempestuous period in 
 which the demons of battle seemed in the air 
 over all the continent of Europe. In siege 
 and pestilence and famine this brave soldier 
 of God and of his native land came repeated- 
 ly to the front. Men called him familiarly 
 " The Saviour of his Country." He lives in 
 the hymn he made the year before the war 
 ended. The sentiment is based upon the 
 book of Ecclesiasticus, written by Jesus, the 
 Son of Sirach, and now included in the Apoc- 
 rypha. The verses (chapter 1:22-24) 
 wrought into the texture of the poem were 
 chosen for his text by the chaplain who 
 preached the sermon upon that historic New 
 Year's Day, 1647, when a great thanksgiving 
 service was held celebrating the establish- 
 ment of peace. 
 
 286 Eternity. P. M. 
 
 O THOU essential Word, 
 
 Who wast from everlasting 
 With God, for thou wast God ; 
 
 On thee our burden casting, 
 O Saviour of our race, 
 
 Welcome indeed thou art, 
 Redeemer, Fount of Grace, 
 
 To this my longing heart. 
 
 2 Come, self-existent Word, 
 
 And speak thou iti my spirit ; 
 The soul where thou art heard 
 
 Doth endless peace inherit. 
 Thou Light that lightenest all, 
 
 Abide through faith in me, 
 Nor let me from thee fall. 
 
 Nor seek a guide but thee. 
 
 Miss Catharine Winkworth's translation, 
 which is here given, is found in Lyra Ger- 
 mam'ca, 1855, the first series. The German 
 original, " Du ivesentliches Wort'' was pub- 
 lished by its author, Laurentius Laurenti, in a 
 volume of one hundred and forty-eight poems, 
 which he called Evangelica Melodia, 1700. 
 It was composed for a Christmas Day cele- 
 bration, and is founded upon John i : 1-14. 
 The author was a precentor, and was em- 
 ployed in the cathedral at Bremen. He was 
 born at Husum, in Holstein, June 8, 1660, 
 and died at Bremen, May 29, 1722. 
 
 287 Beneficence. P. M. 
 
 To thee. O God, we raise 
 Our voice in choral singing ; 
 
 We come with prayer and praise, 
 Our hearts' oblations bringing ; 
 
 Thou art our fathers' God, 
 And ever shall be ours ; 
 
 Our lips and lives shall laud 
 Thy name, with all our powers. 
 
 2 Thy goodness, like the dew 
 On'Hermon's hill descending, 
 
 Is every morning new, 
 And tells of love unending. 
 
 We bless thy tender care 
 
 3 We bless thy Son, who bore 
 
 The cross, for sinners dying ; 
 Thy Spirit we adore, 
 
 The precious blood applying. 
 Let work and worship send 
 
 Their incense unto thee : 
 Till song and service blend, 
 
 Beside the crystal sea. 
 
 DR. ARTHUR TAPPAN PIERSON. 
 
 Rev. Arthur Tappan Pierson, D. D., the 
 author of this hymn, published in Hymns and 
 Songs of Praise, 1874, was born in the city 
 of New York, March 6, 1837. He was reg- 
 ularly graduated in the class of 1857 at Ham- 
 ilton College. He came into professional life 
 as the pastor of the Presbyterian Church in 
 Binghamton, N. Y., where he began his pub- 
 lic ministry in 1860. From that charge he 
 was dismissed to take the pastorate of the 
 Presbyterian Church in Waterford, N. Y. In 
 1869 he removed to Detroit, Michigan, and 
 became the pastor of the Fort Street Presby- 
 terian Church. There occurred the incident 
 which he has himself given to the public with 
 a welcome frankness ; this experience changed 
 his life. 
 
 " In January, 1876, I found myself pastor, 
 already for seven years, of a large, wealthy 
 church (in Detroit), with one of the finest and 
 most elegant church buildings in the whole
 
 ATTRIBUTES. 
 
 land ; with everything to gratify carnal ambi- 
 tion, worldly ease, and desire for human ap- 
 plause. I had been led by a most singular 
 searching of heart to see that I had been 
 more or less making an idol of literary cul- 
 ture, intellectual accomplishment, and world- 
 ly position ; and, a few months before, I had 
 solemnly renounced all these things, that I 
 might be a holier and more useful man. I 
 saw that I was not largely blessed as a winner 
 of souls. 
 
 " For the first time in my life I had no 
 conscious idol in my heart ; but for the first 
 time I had also a blessed consciousness of 
 real communion with God in prayer. I was 
 especially led to ask, with peculiar impor- 
 tunity, that I might in some way be enabled 
 to reach the multitudes of unsaved souls who 
 were around us, but outside of the churches. 
 The clear and positive conviction absolutely 
 possessed me that this prayer had been in- 
 spired of God, and would be answered in a 
 marked way that would show the hand of 
 God. This solemn persuasion was com- 
 municated to my wife, but to her alone ; and 
 we joyfully and trustingly waited for God's 
 full time to come for him to fulfill this desire 
 and prayer." 
 
 The result of this experience was that the 
 congregation were almost at once brought to 
 acquiesce in their pastor's purpose. They 
 began to open the edifice free for a series of 
 evening services. But in the strange provi- 
 dence of God, the building took fire in the 
 midst of a prayer-meeting and was consumed. 
 Still the same serious purpose in the hearts 
 of the people reigned, and evangelical work 
 went on. That organization remains to this 
 day faithful and energetic as before. 
 
 But Dr. Pierson resigned the care of it, 
 went to a mission congregation in Philadel- 
 phia, the Bethany Presbyterian Church, where 
 with zeal and success he remained some years. 
 At last he left the office of a fixed pastor al- 
 together, became an evangelist, a missionary 
 lecturer, an author of pamphlets and books, 
 giving himself wholly to Gospel work wher- 
 ever his services could be most useful. He 
 is now (1892) going to London in order 
 to become the minister of the Metropolitan 
 Tabernacle, so long under the care of Rev. 
 Charles H. Spurgeon. It is singular for an 
 American Presbyterian to be pastor of an 
 English Baptist Church. He has led an 
 unusual life in these late years ; but he is 
 wonderfully blessed in all his varied labors, 
 and he has the entire and affectionate confi- 
 dence of those who most intimately know 
 him. 
 
 288 
 
 Divine Providence. 
 
 L. M. 
 
 GOD of the world ! thy glories shine 
 Through earth and heaven with rays divine ; 
 Thy smile gives beauty to the flower, 
 Thine anger to the tempest power. 
 
 2 God of our lives ! the throbbing heart 
 Doth at thy beck its action start ; 
 Throbs on, obedient to thy will, 
 
 Or ceases at thy fatal chill. 
 
 3 God of eternal life ! thy love 
 Doth every stain of sin remove ; 
 
 The cross, the cross, its hallowed light 
 Shall drive from earth her cheerless night. 
 
 4 God of all goodness ! to the skies 
 Our hearts in grateful anthems rise ; 
 And to thy service shall be given 
 The rest of life, the whole of heaven. 
 
 Rev. Dr. Sewall Sylvester Cutting was born 
 January 19, 1813, at Windsor, Vt. While he 
 was 'still very young his parents removed 
 across Lake Champlain to Westport, N. Y. 
 The lad became a professing Christian in 
 1827, and united with the Baptist church in 
 that town. Very soon after this he began 
 the study of the law, but turned aside from 
 his purpose under the conviction that it was 
 his duty to preach the Gospel as a chosen 
 vocation. He therefore entered Waterville 
 College for the higher course of education, 
 and after a year changed his class for one in 
 the University of Vermont, where he was 
 graduated in 1835. His public ministry com- 
 menced as the pastor of the Baptist church 
 at West Boylston, Mass., March 31, 1836. 
 Subsequent to this he spent eight of his best 
 years at Southbridge, and then left pastoral 
 work for the editorial chair. He was on the 
 staff of The Recorder, the Watchman and 
 Reflector, and the Christian Review ; after 
 this he aided in establishing The Examiner. 
 In 1855 he was appointed to the chair of 
 Rhetoric and History in the University of 
 Rochester, and he remained in charge of 
 these duties until 1868. The Baptist Church 
 now made demands upon this distinguished 
 man for denominational services. He became 
 the Secretary of the Educational Commission, 
 and in 1876 the Secretary of the Baptist 
 Home Mission Society ; this latter office he 
 held for three industrious seasons, and then 
 went abroad for special study. At the table, 
 January 16, 1882, he was struck with paraly- 
 sis, and died February 7, after a long, useful, 
 and honored life as a servant of God. These 
 particulars are given in his biography. We 
 have no special account of the occasion of 
 his writing this hymn, but its subject com- 
 mends it to our notice. God is in nature, in 
 science, in providence, and in grace. 
 
 It has been said that the operations of the 
 spider suggested the arts of spinning and
 
 132 
 
 GOD: THE FATHER. 
 
 weaving to man. That may be doubtful, but 
 it is quite certain that to a hint from an insect 
 was due the invention of a machine instru- 
 mental in accomplishing one of the most stu- 
 pendous works of modern times the excava- 
 tion of the Thames tunnel. Mark Isambard 
 Brunei, the great engineer, was standing one 
 day, about three-quarters of a century ago, in 
 .1 shipyard, watching the movements of an 
 animal known as the Teredo Ntfudtis in 
 English, the naval wood -worm when a 
 brilliant thought suddenly occurred to him. 
 He saw that this creature bored its way into 
 the piece of wood upon which it was operat- 
 ing by means of a very extraordinary me- 
 chanical apparatus. Looking at the animal 
 attentively through a microscope, he found 
 that it was covered in front with a pair of 
 valvular shells ; that, with its foot as a pur- 
 chase, it communicated a rotary motion and 
 a forward impulse to the valves, which, act- 
 ing upon the wood like a gimlet, penetrated 
 its substance ; and that, as the particles of 
 wood were loosened, they passed through a 
 fissure in the foot, and thence through the 
 body of the borer to its mouth, where they 
 were expelled. " Here," said Brunei to him- 
 self, " is the sort of thing I want. Can I pro- 
 duce it in an artificial form ?" He forthwith 
 set to work, and the final result of his labors, 
 after many failures, was the famous boring 
 shield with which the Thames tunnel was 
 excavated. This story was told by Brunei 
 himself, and there is no reason to doubt its 
 truth. The keen observer can draw useful 
 lessons from the humblest of the works of 
 God. 
 
 289 The Trinity. L. M. 
 
 O HOLY, holy, holy Lord ! 
 
 Bright in thy deeds and in thy name, 
 For ever he thy name adored. 
 
 Thy glories let the world proclaim ! 
 
 2 O Jesus ! Lamb once crucified 
 To take our load of sins away, 
 
 Thine be the hymn that rolls it's tide 
 Along the realms of upper day ! 
 
 3 O Holy Spirit ! from above. 
 
 In streams of light and glory given, 
 Thou source of ecstacy and lo've. 
 Thy praises ring through earth and heaven ! 
 
 4 O God Triune ! to thee we owe 
 Our every thought, pur every song ; 
 
 And ever may thy praises flow 
 From saint and seraph's burning tongue. 
 
 Rev. James Wallis Eastburn, to whom we 
 owe this poem, was born in London, Septem- 
 ber 26, 1797, but his family removed to New 
 York in 1 803, where he was educated at Co- 
 lumbia College, graduating in 1816. Two 
 years later he was ordained, and became rec- 
 
 tor of an Episcopal church at Accomac, Vir- 
 ginia, but his labors there were all too brief. 
 His failing health necessitated a southern 
 voyage, and he started for Vera Cruz ; but 
 died on the fourth day out, December 2, 
 1819, and was buried at sea. He was a bro- 
 ther of Dr. Eastburn, the beloved Bishop of 
 the diocese of Massachusetts, and displayed 
 marked literary ability. With his assistance 
 Robert C. Sands began the composition of 
 Yamoyden, a tale of the wars of King Philip, 
 and on account of his participation in the ear- 
 lier cantos he has been included by Griswold 
 among the list of American poets. In spite 
 of the brevity of his life, he will be long re- 
 membered by the glowing hymn quoted here, 
 which has won for itself a permanent place 
 in the songs of the church. 
 
 29O 
 
 Goodness. 
 
 L. M. 
 
 TRIUMPHANT Lord, thy goodness reigns 
 Through all the wide celestial plains ; 
 And its full streams unceasing flow 
 Down to the abodes of men below. 
 
 2 Through nature's work its glories shine ; 
 The cares of providence are thine ; 
 
 And grace erects our ruined frame 
 A fairer temple to thy name. 
 
 3 Oh, give to every human heart 
 
 To taste, and feel how good thou art ; 
 With grateful love and reverent fear, 
 To know how blest thy children are. 
 
 In the Hymns of Dr. Philip Doddridge this 
 appears with five stanzas, 1755. It offers us 
 a brilliant vision of the divine character when 
 seen in nature and in grace, and it summons 
 us to love and fear in the same breath. 
 
 An interesting legend is published in the 
 Indian Mirror, and it has come across two 
 oceans as an illustration of the text, " Behold 
 the goodness and severity of God." It reads 
 thus: "A dispute arose among the sages as 
 to which of the three gods was greatest ; so 
 they applied to the great Bhrigu, one of the 
 ten Maharshis, or primeval patriarchs, cre- 
 ated by the first Manu, to determine the point. 
 He undertook to put all three gods to a se- 
 vere test, and went first to Brahma, on ap- 
 proaching whom he purposely omitted an 
 obeisance. Upon this the god's anger blazed 
 terribly forth ; but, restraining it, he was at 
 length pacified. Next he repaired to the 
 abode of Siva, in Kailas, and omitted to re- 
 turn the god's salutation. The vindictive 
 deity was enraged, his eyes flashed fire, and 
 he raised his trident to destroy the sage ; but 
 the god's wife, Parvati, fell at his feet and by 
 her intercession appeased him. Lastly, he 
 repaired to Yaikuntha, the heaven of Vishnu, 
 whom he found asleep, with his head on his
 
 ATTRIBUTES. 
 
 133 
 
 consort Lakshmi's lap. To make a trial of 
 his forbearance, he boldly gave the god a 
 kick on his breast, which awoke him. In- 
 stead of showing anger, however, Vishnu 
 arose, and, on seeing Bhrigu, asked his par- 
 don for not having greeted him on his first 
 arrival. Next he expressed himself highly 
 honored by the sage's blow (which he de- 
 clared had imprinted an indelible mark of 
 good fortune on his breast), and then inquired 
 tenderly whether his foot was hurt, and pro- 
 ceeded to rub it gently. " This," said Bhrigu, 
 " is the mightiest god. He overpowers by 
 the most potent of all the weapons gentle- 
 ness and generosity." 
 
 29 I God our Light. L. M. 
 
 ALL holy, ever-living: One ! 
 
 With uncreated splendor bright ! 
 Darkness may blot from heaven the sun, 
 
 Thou art my everlasting light. 
 
 2 Let every- star withhold its ray ; 
 
 Clouds hide the earth and sky from sight ; 
 Fearless I still pursue my way 
 Toward thee, my everlasting light. 
 
 3 Thou art the only source of day ; 
 Forgetting thee alone is night ; 
 
 All things for which we hope and pray 
 Flow from thine everlasting light. 
 
 4 Still nearer thee my soul would rise; 
 Thus she attains her highest flight, 
 
 And, as the eagle sunward flies, 
 Seeks thee, her everlasting light. 
 
 The Rev. Thomas Hill, D. D., LL. D., the 
 author of several hundred hymns many ori- 
 ginal, others translated was of English pa- 
 rentage, but born at New Brunswick, N. J., 
 January 7, 1818. He was placed in an apoth- 
 ecary's shop, but left it at the age of twenty 
 to begin the study of Greek and Latin. In 
 1 843 he graduated at Harvard College, and at 
 the Cambridge Divinity School in 1845. He 
 was for fourteen years the pastor of the Uni- 
 tarian Church in Waltham, Mass., which he 
 left to become President of Antioch College, 
 Ohio, in 1859. The success of Dr. Hill in 
 this position was so great, and his learning 
 and talents so eminently adapted to such 
 work, that at the close of the Civil War he 
 was chosen President of Harvard College. 
 He retained this office for six years. In 1873 
 he became pastor of the " First Parish in 
 Portland, Maine," and died in 1891. 
 
 Dr. Hill was not only a theologian, but a 
 scientific man as well. He first suggested 
 the idea of reporting in the daily papers the 
 weather predictions taken from the telegraphic 
 accounts. He is also said to have invented 
 an instrument for the mechanical calculation 
 of eclipses and occultations for any latitude 
 and longitude. 
 
 292 The Trinity. L. M. 
 
 BLEST Trinity ! from mortal sight 
 Vailed in thine own eternal light ! 
 We thee confess, in thee believe ; 
 To thee with loving hearts we cleave. 
 
 2 O Father ! thou most holy One ! 
 O God of God ! Eternal Son ! 
 
 O Holy Ghost ! thou Love Divine ! 
 To join them both is ever thine. 
 
 3 The Father is in God the Son, 
 And with the Father he is one ; 
 In both the Spirit doth abide, 
 And with them both is glorified. 
 
 4 Eternal Father ! thee we praise ; 
 To thee, O Son ! our hymns we raise ; 
 O Holy Ghost ! we thee adore ! 
 
 One mighty God for evermore. 
 
 This is another of Rev. Sir Henry Wil- 
 liams Baker's translations found in Hymns, 
 Ancient and Modern, 1861. It is an easy 
 and felicitous rendering of the "O luce qua; 
 tua lates" so well known in the Paris Bre- 
 viary. It affords a singularly interesting 
 example of the way in which natural science 
 sometimes unconsciously parallels the deep- 
 est mysteries of spiritual revelation, and after- 
 ward appears almost to explain them. 
 
 Just now my eye has been caught by a 
 quotation from Gregory Nazianzen, which is 
 floating around in the religious newspapers : 
 " When I endeavor to contemplate the One 
 Eternal Glory, it resolves into Three ; when 
 I would gaze upon the Three, they blend into 
 One." These words have arrested my mind 
 the more, I presume, because of a most inter- 
 esting experiment which it was my fortune 
 lately to witness, and I cannot quite forget 
 the amusing bewilderment into which my 
 mind was thrown. We were all told, years 
 ago, that if the three primary colors in the 
 spectrum were mingled into one in proper 
 proportion they would form a perfect white ; 
 and it is likely we believed it. But a some- 
 what perverse mood seized my imagination, 
 and I found myself insisting that even yellow 
 was darker than white, and red (and of course 
 blue) would only darken yellow down ; what 
 would be the result I could not say, but it did 
 appear most unphilosophical to state that three 
 paints of three hues or three liquids, blue and 
 red and yellow, would make plain white. 
 
 The optician put before us a broad disk of 
 thin metal on which he had painted segments 
 of color in due measure, the proportion of 
 surface running from circumference to center, 
 and ending at the axis in a point. This he 
 placed in a holder geared with wheels and 
 began to whirl rapidly around ; to my simple 
 amazement the three colors disappeared, and 
 the metal shone like a silver shield ; it was a 
 most brilliant white. I went up close along-
 
 134 
 
 GOD : THE FATHER. 
 
 side to watch the process of change ; at my 
 suggestion he patiently turned the crank with 
 more or less briskness while I kept my eyes 
 fixed eagerly on the disk. The whiteness 
 came .and went, the colors appeared and dis- 
 appeared, till my mind was bewildered ; now 
 it was three, now they were one. And while 
 I continually saw the changes arrive and van- 
 ish, the lecturer quietly went on to say that 
 the red gives off all the heat in the ordinary 
 ray of the sun, the yellow spreads all the 
 illumination, and the blue effects in living or- 
 ganisms the chemical changes needed for 
 prosperous existence. He mentioned that 
 we read by the yellow ray, but we should 
 shiver without the red, and all of us would 
 wither without the blue. The colors were 
 necessary, one by one, and the beautiful sun- 
 light was necessary as a whole. 
 
 And all the time he was talking, there I sat 
 looking at that mysterious wheel of metal ; 
 and I soberly declare that if I had had the 
 quotation of old St. Gregory by me, I would 
 in that most scientific presence have asked 
 leave to say : " When I endeavor to contem- 
 plate the one glory of this sunbeam of white- 
 ness from the disk, it resolves into three ; 
 when I would gaze upon the three, they blend 
 into one." 
 
 293 Psalm 93. L. M. 
 
 JF.HOVAH reigns : his throne is high : 
 His robes are light and majesty ; 
 His glory- shines with beams so bright, 
 No mortal can sustain the sight. 
 
 2 His terrors keep the world in awe ; 
 His justice guards his holy law ; 
 
 Yet love reveals a smiling face. 
 
 And truth and promise seal the grace. 
 
 3 And will this glorious Lord descend 
 To be my Father and my Friend ? 
 Then let my songs with angels' join ; 
 Heaven is secure, if God be mine. 
 
 When a devout soul really desires to sing 
 forth his confidence in the supreme power 
 which rules and guards his life, he surely 
 ought to be satisfied with such strains as 
 these. Dr. Watts has entitled his hymn 
 " The Divine Perfections," and it is found in 
 his Book II., No. 168. There is joy in heaven 
 when one atheist learns in his soul that God 
 . M. Regard, Professor of Philosophy in 
 the University of Copenhagen, has until re- 
 cently been the apostle of atheism in his 
 country. He has just published a second 
 edition of one of his works, and this is what 
 he says in the introduction : " The experiences 
 of life, its sufferings and griefs, have shaken 
 my soul, and have broken the foundation 
 upon which I formerly thought I could build. 
 Full of faith in the sufficiency of science, I 
 
 thought to have found in it a sure refuge from 
 all the contingencies of life. The illusion is 
 vanished ; when the tempest came which 
 plunged me in sorrow, the moorings, the 
 cable of science, broke like thread. Then I 
 seized upon that help which many before me 
 have laid hold of. I sought and found peace 
 in God. Since then I have certainly not 
 abandoned science, but I have assigned to it 
 another place in my life." 
 
 294 
 
 Holiness. 
 
 8s, 73, D. 
 
 LORD, thy glory fills the heaven ; 
 
 Earth is with its fullness stored ; 
 Unto thee be glory given, 
 
 Holy, holy, holy Lord ! 
 Heaven is still with anthems ringing ; 
 
 Earth takes up the angels' cry, 
 Holy, holy, holy, singing, 
 
 Lord of hosts, thou Lord most high. 
 
 2 Ever thus in God's high praises, 
 Brethren, let our tongues unite, 
 
 While our thoughts his greatness raises, 
 
 And our love his gifts excite : 
 With his seraph train before him, 
 
 With his holy church below, 
 Thus unite we to adore him, 
 
 Bid we thus our anthem flow. 
 
 3 Lord, thy glory fills the heaven ; 
 Earth is with its fullness stored ; 
 
 Unto thee be glory given, 
 
 Holy, holy, holy Lord ! 
 Thus thy glorious name confessing, 
 
 We adopt the angels' cry, 
 Holy, holy, holy, blessing 
 
 Thee, the Lord our God most high ! 
 
 This is No. 100 of Bishop Richard Mant's 
 Ancient Hymns, page 216, 1837. It com- 
 mences there, " Bright the vision that de- 
 lighted," and is entitled, " Hymn commem- 
 orative of the Thrice-Holy." In illustration 
 of the sentiment here, it is worth while to ad- 
 duce the following, related by a correspond- 
 ent of one of the religious newspapers, and 
 offering evidence from a new direction. 
 " Some thirty years ago I had a son at Har- 
 vard, who attended Prof. Agassiz's lectures 
 and took pretty full notes. On reading these 
 notes I was impressed with the reverential 
 allusions of the great naturalist to the Creator. 
 I have before me a slip which I think I copied 
 from one of the pages of my son's note- 
 book, where, in treating of the different or- 
 ders of animal life, the professor is repre- 
 sented to have said : ' Have we not here the 
 manifestations of a mind as powerful as pro- 
 lific ? the acts of an intelligence as sublime 
 as provident ? the marks of goodness as infi- 
 nite as wise ? the most palpable demonstra- 
 tion of the existence of a personal God, au- 
 thor of all things, ruler of the universe, and 
 dispenser of all good ? This, at least, is what 
 I read in the works of creation.' "
 
 ATTRIBUTES. 
 
 135 
 
 295 Grace. 8s, 75, D. 
 
 LORD, with glowing heart I 'd praise thee 
 
 For the bliss thy love bestows ; 
 For Hie pardoning grace that saves me, 
 
 And the peace that from it flows : 
 Help, O God, my weak endeavor ; 
 
 This dull soul to rapture raise ; 
 Thou must light the flame, or never 
 
 Can my soul be warmed to praise. 
 
 2 Praise, my soul, the God that sought thee, 
 Wretched wanderer, far astray ; 
 
 Found thee lost, and kindly brought thee 
 
 From the paths of death away ; 
 Praise, with love's devoutest feeling, 
 
 Him who saw thy guilt-born fear, 
 And, the light of hope revealing, 
 
 Bade the blood-stained cross appear. 
 
 3 Lord, this bosom's ardent feeling 
 Vainly would my lips express : 
 
 Low before thy footstool kneeling, 
 Deign thy suppliant's prayer to bless ; 
 
 Let thy grace, my soul's chief treasure, 
 Love's pure flame within me raise ; 
 
 And, since words can never measure, 
 Let my life show forth thy praise. 
 
 The author of this hymn, Francis Scott 
 Key, was born in Frederick County, Mary- 
 land, August i, 1779, and educated at St. 
 John's College, Annapolis. He became a 
 lawyer in the city of Washington, and was 
 for many years before his death United States 
 District Attorney. Although he has written 
 many poems he is most widely known as the 
 author of the " Star Spangled Banner," which 
 he composed in 1814. He was a devout and 
 earnest man, and some of his hymns are in 
 use in churches of many different denomina- 
 tions, the one here given being among the 
 most popular. He died in Washington, Jan- 
 uary ii, 1843. This hymn was first pub- 
 lished in Dr. Miihlenberg's Church Poetry, 
 1823. 
 
 296 God's Welcome. 8s, 75, D. 
 
 THERE'S a wideness in God's mercy 
 
 Like the wideness of the sea : 
 There 's a kindness in his justice 
 
 Which is more than liberty. 
 There is welcome for the sinner, 
 
 And more graces for the good ; 
 There is mercy with the Saviour; 
 
 There is healing iti his blood. 
 
 2 There is no place where earth's sorrows 
 Are more felt than up in heaven ; 
 
 There is no place where earth's failings 
 Have such kindly judgment given. 
 
 There is plentiful redemption 
 In the blood that has been shed ; 
 
 There is joy for all the members 
 In the sorrows of the Head. 
 
 3 For the love of God is broader 
 Than the measure of man's mind ; 
 
 And the heart of the Eternal 
 
 Is most wonderfully kind. 
 If our love were but more simple, 
 
 We should take him at his word ; 
 And our lives would be all sunshine 
 
 In the sweetness of our Lord. 
 
 The poem of Rev. Frederick William Fa- 
 ber, D. D. (an English priest of the Roman 
 
 F. W. FABER, D. D. 
 
 Catholic Church), from which this hymn is 
 taken, consists of thirteen stanzas, and is en- 
 titled " Come to Jesus." Indeed, Rev. New- 
 man Hall's tract with the familiar heading 
 would make fitting comment on this marvel- 
 ous song characterized by so much spiritual 
 intelligence and evangelical faith. The force 
 of the poetry turns upon the idea of the Cre- 
 ator of the universe which it suggests. How 
 do men obtain the notion of God by which 
 their whole system of theology is moulded ? 
 
 " An Ethiop's god hath Ethiop's lips, black cheek, and 
 
 woolly hair ; 
 
 But the Grecian god hath a Grecian face, as keen- 
 eyed and as fair." 
 
 We must remember that the Bible teaches 
 us to reverse the usual process by which un- 
 regenerate men seek to reach the idea of the 
 Supreme Being. The so-called philosophers 
 and " advanced thinkers " of this world are 
 wont to construct their own deities. They 
 project the attributes of their common nature 
 into infinity, and then group them together, 
 calling them Jove or Jehovah as it pleases 
 themselves. That is to say, they conceive 
 power, which in a measure human beings 
 possess, to become unlimited ; that makes 
 omnipotence. Then they conceive wisdom, 
 which sages exhibit, to advance into omni- 
 science. So they gather the qualities of the 
 supremely best human nature, augment them 
 and refine them and exalt them until they 
 may suddenly be hurried into personality 
 and the personage is God. Unfortunately,
 
 1 3 6 
 
 GOD : THE FATHER. 
 
 the result of this process is unequal to the 
 need of one's soul, because it is the simple 
 creation of one's soul ; the fountain cannot 
 rise higher than the spring. A conception 
 thus originated partakes of the entire man 
 *hat starts it, and so universally the produc- 
 _.on will vary as the men do. 
 
 297 
 
 C. M. 
 
 " Herein is Love." 
 
 MY God, how wonderful thou art, 
 
 Thy majesty how bright ! 
 How glorious is thy mercy-seat, 
 
 In depths of burning light ! 
 
 2 How dread are thine eternal years, 
 O everlasting Lord ! 
 
 By prostrate spirits day and night 
 Incessantly adored. 
 
 3 Oh, how I fear thee, living God, 
 With deepest, tenderest fears, 
 
 And worship thee with trembling hope 
 And penitential tears ! 
 
 4 Yet I may love thee too.O Lord, 
 Almighty as thou art, 
 
 For thou hast stooped to ask of me 
 The love of my poor heart. 
 
 5 No earthly father loves like thee, 
 No mother half so mild 
 
 Bears and forbears, as thou hast done 
 With me, thy sinful child. 
 
 6 My God, how wonderful thou art, 
 Thou everlasting Friend ! 
 
 On thee I stay my trusting heart 
 Till faith in vision end. 
 
 Rev. Frederick William Faber, D. D., wrote 
 a poem of nine stanzas, from which this 
 hymn is taken. He entitled the piece, " Our 
 Heavenly Father." 
 
 It is vitally necessary to the success of any 
 system of belief that men shall understand 
 the character of the God who demands wor- 
 ship and service under it. Man is a devo- 
 tional being, and he will certainly clamor for 
 some religion with all the wistful voices of 
 his entire nature. What that religion will be 
 depends upon one primary conception in his 
 mind namely, the idea he has of the supreme 
 Jove or Jehovah at the center and head of it. 
 This it is which gives form to all his reason- 
 ings, as well as a reason for all his forms. 
 Let a nation be instructed to think of God as 
 a deity of war, and little by little their wor- 
 ship is sure to become martial, and the feel- 
 ings of their hearts military. Battle-songs 
 will be the anthems on the holy-days, cries 
 for vengeful success will be the prayers, and 
 heroic soldiers will figure as demi-gods. Not 
 unlikely human victims will smoke upon the 
 altars, and bloody trophies will be hung upon 
 the walls of the temples. Men always be- 
 come like that which they willingly worship. 
 This one idea of God controls the entire race, 
 giving shape to every form of development. 
 
 " Think of Buddha," say the Chinese 
 priests, " and you will grow to resemble Bud T 
 dha." So they picture heaven as consisting 
 of a series of tremendous periods of time, di- 
 vided according to the portions of Buddha's 
 person. So many years are to be passed in 
 thinking of Buddha's feet ; so many years in 
 thinking of Buddha's knees ; so many years 
 in thinking of -Buddha's waist, and of his 
 shoulders, and of his chin, and so on. Their 
 idea of God fashions the whole religion they 
 cherish and the devotional life they live. 
 
 298 Psalm go. C. M. D. 
 
 OUR God, our help in ages past, 
 
 Our hope for years to come, 
 Our shelter from the stormy blast, 
 
 And our eternal home ! 
 Under the shadow of thy throne 
 
 Thy saints have dwelt secure ; 
 Sufficient is thine arm alone, 
 
 And our defence is sure. 
 
 2 Before the hillg in order stood, 
 Or earth received her frame, 
 
 From everlasting thou art God, 
 
 To endless years the same. 
 A thousand ages, in thy sight, 
 
 Are like an evening gone ; 
 Short as the watch that ends the night, 
 
 Before the rising sun. 
 
 3 Time, like an ever-rolling stream, 
 Bears all its sons away ; 
 
 They fly, forgotten, as a" dream 
 
 Dies at the opening day. 
 Our God, our help in ages past, 
 
 Our hope for years to come, 
 Be thou our guard while troubles last, 
 
 And our eternal home. 
 
 This is Dr. Watts' version of Psalm 90, 
 First Part, C. M. It consists of nine stanzas, 
 and is entitled : " Man frail, and God eter- 
 nal." 
 
 That Dr. Isaac Watts' later life was 
 marked by weakness and pain is shown by a 
 letter addressed by him to President Wil- 
 liams, of Yale, and just discovered and 
 printed in Boston. " You ask my age, sir," 
 writes the good doctor. '* T is a wonder I 
 can do anything after three-score years of 
 life, whereof ten or twelve have been wasted 
 in various illnesses, chiefly of ye nervous kind. 
 Nor have I been able to preach one -hour 
 these twenty-six years ; nor can I study 
 above an hour or hour and a half at a time 
 without release ; so that all that I can do is 
 by short snatches of easy and severe seasons ; 
 so that you will readily say, 'T is time for me 
 to have done with philosophy." 
 
 299 Our Shepherd. Psa. 23. 
 
 MY Shepherd will supply my need, 
 
 Jehovah is his name ; 
 In pastures fresh he makes me feed 
 
 Beside the living stream. 
 
 C. M. D.
 
 ATTRIBUTES. 
 
 137 
 
 He brings my wandering spirit back, 
 
 When I forsake his ways ; 
 And leads me, for his mercy's sake, 
 
 In paths of truth and grace. 
 
 2 When I walk through the shades of death, 
 Thy presence is my stay ; 
 
 A word of thy supporting breath 
 
 Drives all my fears away. 
 Thy hand, in sight of all my foes, 
 
 Doth still my table spread ; 
 My cup with blessings overflows, 
 
 Thine oil anoints my head. 
 
 3 The sure provisions of my God 
 Attend me all my days ; 
 
 Oh, may thy house be mine abode, 
 
 And all my works be praise : 
 There would I find a settled rest, 
 
 Wliile others go and come 
 No more a stranger, or a guest, 
 
 But like a child at home. 
 
 This will be recognized as Dr. Isaac Watts' 
 version of Psalm 23, C. M. It is preserved 
 without change, and indeed it seems almost 
 perfect as a translation and a lyric poem. It 
 must have been a favorite meditation in his 
 own experience. His biographer says that 
 he beheld his approaching dissolution with a 
 mind perfectly composed, without the least 
 dismay or shadow of doubt as to his future 
 eternal happiness. He said to a friend that 
 he remembered an aged minister once saying 
 that the most learned and knowing Chris- 
 tians, when they come to die, have only the 
 same plain promises of the Gospel for their 
 support as the common and unlearned of the 
 people of God ; " and so," said he, " I find it. 
 They are the plain promises of the Gospel 
 which are my support, and I bless God that 
 they are plain promises which do not require 
 labor or pains to understand them ; for I can 
 dA nothing now but look into my Bible for 
 some promise to support me, and live upon 
 that." At another time he said, " I should 
 be glad to read more, yet not in order to be 
 more confirmed in the truth of the Christian 
 religion, or in the truth of its promises, for I 
 believe them enough to venture an eternity 
 upon them." Such an unfaltering trust 
 makes us quote the lines afresh : 
 
 "When I walk through the shades of death, 
 
 Thy presence is my stay ; 
 A word of thy supporting breath 
 Drives all my fears away." 
 
 3OO Our Father. Psa. 31. C. M. D. 
 
 Mv God, my Father! blissful name! 
 
 Oh, may I call thee mine? 
 May I, with sweet assurance, claim 
 
 A portion so divine ? 
 This only can my fears control, 
 
 And bid my sorrows fly ! 
 What harm can ever reach my soul 
 
 Beneath my Father's eye ? 
 
 2 Whate'er thy providence denies, 
 
 I calmly would resign ; 
 For thou art just, and good, and wise ; 
 
 Oh, bend my will to thine. 
 
 Whate'er thy sacred will ordains, 
 
 Oh, give me strength to bear ; 
 And let me know my Father reigns, 
 
 And trust his tender care. 
 
 3 If pain and sickness rend this frame, 
 
 And life almost depart, 
 Is not thy mercy still the same 
 
 To cheer my drooping heart ? 
 My God, my Father ! be thy name 
 
 My solace and my stay ; 
 Oh, wilt thou seal my humble claim, 
 
 And drive my fears away ? 
 
 This hymn, like the rest of Miss Anne 
 Steele's compositions, comes from Poems by 
 Theodosza, published in 1760. It has eight 
 stanzas, and is entitled " Humble Reliance." 
 It is wonderful to reflect upon the relations in 
 which the Almighty and Everlasting God 
 represents himself as coming near to a hu- 
 man soul. " Thou art near, O Lord." The 
 highest and the closest companionship is 
 found in his Fatherhood. 
 
 301 
 
 Eternal Love. 
 
 H. M. 
 
 OH, for a shout of joy 
 
 Worthy the theme we sing ; 
 To this divine employ 
 
 Our hearts and voices bring : 
 Sound, sound through all the earth abroad 
 The love, the eternal love of God. 
 
 2 Unnumbered myriads stand, 
 Of seraphs bright and fair, 
 
 Or bow at thy right hand, 
 
 And pay their homage there; 
 But strive in vain with loudest chord 
 To sound thy wondrous love, O Lord. 
 
 3 Yet sinners saved by grace, 
 In songs of lower key, 
 
 In every age and place, 
 
 Have sung the mystery 
 Have told in strains of sweet accord, 
 Thy love, thy sovereign love, O Lord. 
 
 4 Though earth and hell assail, 
 And doubts and fears arise, 
 
 The weakest shall prevail, 
 
 And grasp the heavenly prize, 
 And through an endless age record 
 Thy love, thy changeless love, O Lord. 
 
 Two very spirited songs for public worship 
 were included in the American collection 
 called the Baptist Church Psalmist, both 
 bearing the name of " J. Young." Of these 
 this is the best. But of the author no partic- 
 ulars can be now ascertained, although that 
 well-known Hymnal was published as late as 
 1843. The hymn celebrates the love of God, 
 eternal, changeless, but wondrous and myste- 
 riously sovereign. It is almost mystic in its 
 spirit, and it is so skillfully constructed that, 
 even while it treats of the most awful of all 
 doctrines, it offers to each devout heart the 
 notion of our Maker in his kindliest aspect 
 as the object of our praise. 
 
 At the head of one of the chapters of Dan- 
 iel Deronda stands this motto : " The begin- 
 ning of an acquaintance, whether with per-
 
 GOD : THE FATHER. 
 
 138 
 
 sons or things, is to get a definite outline for 
 our ignorance." It is better that we spend 
 our efforts in using what we already under- 
 stand of the Almighty Being who made us, 
 rather than in exhausting ourselves with cu- 
 rious inquiries after his mysteries. The cel- 
 ebrated surgeon Morgagni once let fall his 
 scalpel in the midst of a dissection, and ex- 
 claimed, " Oh, that I could simply love God 
 as well as I know him !" 
 
 3O2 God's Truth. H. M. 
 
 THE promises I sing 
 
 Which sovereign love hath spoke; 
 Nor will the Eternal King 
 
 His words of grace revoke ; 
 They stand secure and steadfast still ; 
 Not Ziou's hill abides so sure. 
 
 2 The mountains melt away 
 When once the Judge appears, 
 
 And sun and moon decay, 
 
 That measure mortal years ; 
 But still the same, in radiant lines 
 The promise shines through all the flame. 
 
 3 Their harmony shall sound 
 Through my attentive ears, 
 
 When thunders cleave the ground 
 
 And dissipate the spheres ; 
 Midst all the shock of that dread scene, 
 I stand serene, thy word my rock. 
 
 This is No. 316 of Dr. Philip Doddridge's 
 Hymns, 1755, and is entitled " God's Fidelity 
 to his Promises." It consists of three stanzas 
 only, and annexed to it is the text, Hebrews 
 10 : 23 : " He is faithful that promised." 
 
 There is, so scientific people tell us, one 
 point, even in a whirling wheel, which is at 
 rest. One line of atoms at the axis, around 
 which all the others revolve, is still. When 
 we conceive of providence, intricate and con- 
 fused as it is, well typed by the prophet as "a 
 wheel in the middle of a wheel," we are always 
 to remember that God himself is sitting un- 
 moved at the center of the universe, the Fa- 
 ther of lights, from whom cometh down every 
 good and every perfect gift, and with whom 
 there is no variableness, neither shadow of 
 turning. And there is relief and comfort in 
 this. 
 
 Shocked and shifted as we are in this life, 
 our minds become impressed with a sense of 
 insecurity. We are agitated with a thousand 
 disquiets. No lot in the world is safe. Af- 
 fairs fluctuate. Individual experience flits and 
 plays with the phases of the moon. Institu- 
 tions are not fixed. Even the perpetual hills 
 do bow, and the eternal seas do change their 
 bounds. Stability seems but an empty fiction 
 or a dream. Versatilities mock our expecta- 
 tion ; vicissitude is the rule of earthly exist- 
 ence. 
 
 Over all sits God calmly. His throne never 
 moves. His eye never sleeps. His patience 
 
 never wearies. He walls and waits at his own 
 pleasure. We look up and find him watch- 
 ing; we know where to find him always. 
 And the beauty and glory and welcome of this 
 thought is centered in upon the one revela- 
 tion that the God whom we see is the Saviour 
 whom we love : " Jesus Christ, the same yes- 
 terday, and to-day, and for ever." 
 
 3O3 Sovereignty. H. M. 
 
 To him that chose us first, 
 Before the world began ; 
 To him that bore the curse 
 To save rebellious man ; 
 To him that formed our hearts anew, 
 Is endless praise and glory due. 
 
 2 The Father's love shall run 
 Through our immortal songs ; 
 
 We bring to God the Son 
 
 Hosannas on our tongues ; 
 Our lips address the Spirit's name 
 With equal praise and zeal the same. 
 
 3 Let every saint above, 
 
 And angel round the throne, 
 For ever bless and love 
 
 The sacred Three in One ; 
 Thus heaven shall raise his honors high, 
 When earth and time grow old and die. 
 
 Just at the close of his Hymns, constituting 
 a little group of praises to the -Trinity, Dr. 
 Isaac Watts has added several brief poems of 
 great lyric strength and beauty. He refers 
 this one among them to Psalm 148 as its sug- 
 gestion. It celebrates the wonderful sover- 
 eignty of divine love. " In this was manifest- 
 ed the love of God toward us, because that 
 God sent his only-begotten Son into the world, 
 that we might live through him. Herein is 
 love, not that we loved God, but that he loved 
 us, and sent his Son to be the propitiation for 
 our sins." And all our love simply grows out 
 of his : " We love him because he first loved 
 us." But w r hy did he first love us ? There 
 was nothing in fallen man to attract admira- 
 tion. We love what is lovely ; we believe 
 God does the same. But we are all in ruins. 
 Jonathan loved David because he was so brave 
 and noble as he told about Goliath. Nor 
 was this love of God drawn out towards men 
 by any reason of promise for the future. 
 Pharaoh's daughter heard the cry of a babe 
 in the bulrushes ; she whispered contemptu- 
 ously of it, " It is only one of the Hebrews' 
 children !" But when the attendant stooped 
 down to pick it up, she saw it was " a goodly 
 child," and something might be made of it if 
 only she would give it a little fairer chance. 
 But we never had any hope of betterment by 
 ourselves. Nor even was this divine love 
 drawn out towards us by any affection that 
 we still retained for him. He knows how we 
 naturally feel towards him. " The carnal
 
 ATTRIBUTES. 
 
 139 
 
 mind is enmity against God." The love we 
 live upon is the sovereign, unconstrained gift 
 of God. " For when we were yet without 
 strength, in due time Christ died' for the un- 
 godly. For scarcely for a righteous man will 
 one die : yet peradventur'e for a good man 
 some would even dare to die. Bui God com- 
 mendeth his love towards us, in that, while 
 we were yet sinners, Christ died for us." 
 
 3O4 The Trinity. H. M. 
 
 WK give immortal praise 
 
 For God the Father's love, 
 For all our comforts here, 
 
 And better hopes above : 
 He sent his own eternal Son 
 To die for sins that we had done. 
 
 2 To God the Son belongs 
 Immortal glory too, 
 
 Who bought us with his blood 
 
 From everlasting woe : 
 And now he lives, and now he reigns, 
 And sees the fruit of all his pains. 
 
 3 To God the Spirit's name 
 Immortal worship give, 
 
 Whose new-creating power 
 
 Makes the dead sinner live : 
 His work completes the great design, 
 And fills the soul with joy divine. 
 
 4 Almighty God ! to thee 
 Be endless honors done, 
 
 The undivided Three, 
 
 The great and glorious One : 
 Where reason fails, with all her powers, 
 There faith prevails and love adores. 
 
 This is another of that small, but very sig- 
 nificant, group of doxologies under the gen- 
 eral head of "A Song of Praise to the Blessed 
 Trinity," with which Dr. Isaac Watts closes 
 Book III. of his. Hymns, 1707. The inscrip- 
 tion, with which he introduces this particular 
 division of the Book, ought for ever to settle 
 the question of his religious faith. He says : 
 " I cannot persuade myself to put a full 
 period to these Divine Hymns till I have ad- 
 dressed a special song of glory to God the 
 Father, the Son, and the Holy Spirit. Though 
 the Latin name of it, Gloria Patri, be retained 
 in our nation from the Roman Church ; and 
 though there may be some excesses of super- 
 stitious honor paid to the words of it, which 
 may have wrought some unhappy prejudices 
 in weaker Christians, yet I believe it still to 
 be one of the noblest parts of Christian wor- 
 ship. The subject of it is the doctrine of 
 the Trinity, which is that peculiar glory of 
 the divine nature that our Lord Jesus Christ 
 has so clearly revealed unto men, and is so 
 necessary to true Christianity. The action is 
 praise, which is one of the most complete 
 and exalted parts of heavenly worship. I 
 have cast the song into a variety of forms, 
 and have fitted it by a plain version, or a 
 larger paraphrase, to be sung either alone or 
 
 at the conclusion of another hymn. I have 
 added also a few hosannas, or ascriptions of 
 salvation to Christ, in the same manner, and 
 for the same end." 
 
 305 Psalm 93. H. M. 
 
 THE Lord Jehovah reigns ; 
 
 His throne is built on high ; 
 The garments he assumes 
 
 Are light and majesty ; 
 His glories shine with beams so bright 
 No mortal eye can bear the sight. 
 
 2 The thunders of his hand 
 Keep the wide world in awe ; 
 
 His wrath and justice stand 
 To guard his holy law ; 
 
 And where his love resolves to bless, 
 
 His truth confirms and seals the grace. 
 
 3 And can this mighty King 
 
 Of glory condescend. 
 And will he write his name, 
 
 My Father and my Friend ? 
 I love his name, I love his word : 
 Join, all my powers, and praise the Lord ! 
 
 Some few changes have been made in the 
 phraseology of this very familiar song of 
 praise. It can be found entire as No. 169 of 
 Dr. Isaac Watts' Hymns, Book II. It is not 
 claimed as a version, but it is evidently sug- 
 gested by Psalm 148. Four stanzas are given, 
 and the title is affixed, " The Divine Perfec- 
 tions." It marks with a most skillful progress 
 of poetic transition the passing of Christian 
 thought over from God's almost insufferable 
 glory and grandeur and majesty to his grace 
 and love and fatherhood, as if one were en- 
 tering and emerging from a thunder-cloud 
 and suddenly saw the iris overhead in the 
 sky. The ancient Hebrews had one doxology 
 which it was prescribed for every one to use 
 whose heart devoutly desired to praise the 
 ^Almighty on the departure of a storm. Each 
 'worshiper must sing on the instant the rain- 
 bow appeared along the surface of the re- 
 treating cloud : " Blessed be thou, Jehovah 
 our God, King of eternity, ever mindful of 
 thy covenant, faithful in thy promise, firm in 
 thy word." How much more fitting is such 
 an ascription when we see the rainbow in 
 these gospel days ! We need never more be 
 alarmed when we think of the omnipotent Dei- 
 ty of earth and heaven ; all the power we dread 
 is engaged on our side, and remains pledged 
 for our safety and salvation. It becomes the 
 sign of a covenant indeed ; a gauge of unal- 
 terable affection. 
 
 306 The Living God. H. M. 
 
 THE Lord Jehovah lives, 
 
 And blessed be my Rock ! 
 Though earth her bosom heaves 
 
 And mountains feel the shock, 
 Though oceans rage and torrents roar, 
 He is the same for evermore.
 
 140 
 
 GOD : THE FATHER. 
 
 2 The Lord Jehovah lives, 
 The dying sinner's Friend ; 
 
 How freely he forgives 
 
 The follies that offend ! 
 He wipes the penitential tear, 
 Bids faith and hope the spirit cheer. 
 
 3 The Lord Jehovah lives 
 
 To hear and answer prayer ; 
 Whoe'er in him believes 
 
 And trusts his guardian care, 
 A Father's tender love shall know, 
 Whence living streams of comfort flow. 
 
 This hymn, written by Dr. Thomas Hast- 
 ings, and suggested by a passage in Psalm 
 1 8, was originally composed of four stanzas 
 of six lines each, and etititled " The Liv- 
 ing God." It appeared in the Additional 
 Hymns of the Reformed Dutch collection in 
 1846. 
 
 While we are writing, up in the high re- 
 gions over this vast city of living men and 
 women, very close to the torrents and flashes 
 and roars of a storm in the spaces still higher 
 overhead, the thought forces itself upon sense 
 and imagination alike that all this tremendous 
 power, the display of which fills the soul with 
 awe and hushes earthly emotion into a sub- 
 dued reverence, is on our side and pledged to 
 a believer's positive protection. For it is our 
 Father who is doing this in the air at noon- 
 day ! " Canst thou send lightnings, that they 
 may go and say unto thee, Here we are ?" It 
 is said that the German peasants, with a fine, 
 sweet sense of God's grand care mingled with 
 infinite majesty, speak of das Hebe Gewitter 
 " the dear thunder." They must have some 
 secret of the Lord which is deep and abiding 
 in their hearts. There is a word that aston- 
 ishes the man who tries to appreciate it in the 
 midst of a cold rush of a winter tempest for 
 the first time ; it is the Almighty himself, 
 talking out of a whirlwind, who asks the 
 question in the Book of Job : " Hast thou 
 entered into the treasures of the snow ? or 
 hast thou seen the treasures of the hail ?" 
 Think of that ! " the treasures the treas- 
 ures " twice in the same sentence ! And 
 then the same voice adds, " which I have re- 
 served against the time of trouble !" Let us 
 remember that Sweden's greatest king, Gus- 
 tavus Adolphus. when he was warned not to 
 risk his life in battle, answered with a calm- 
 ness which silenced all objection, " God, the 
 Almighty, liveth !" 
 
 3O7 Three in One. 
 
 GRKAT Creator ! who this day 
 From thy perfect work didst rest, 
 
 By the souls that own thy sway 
 Hallowed be its hours and blest ; 
 
 Cares of earth aside be thrown, 
 
 This day given to heaven alone. 
 
 75. 61. 
 
 2 Saviour ! who this day didst break 
 The dark prison of the tomb, 
 
 Bid my slumbering soul awake, 
 
 Shine through all its sin and gloom ; 
 Let me, from my bonds set free, 
 Rise from sin, and live to thee. 
 
 3 Blessed Spirit ! Comforter ! 
 
 Sent this day from Christ on high, 
 Lord, on me thy gifts confer, 
 
 Cleanse, illumine, sanctify ; 
 All thine influence shed abroad ; 
 Lead me to the truth of God. 
 
 Mrs. Julia Ann Elliott was the daughter of 
 John Marshall, a gentleman residing at Hall- 
 steads, Ulleswater, in England. The date of 
 her birth does not appear in the various no- 
 tices of her life. But the somewhat romantic 
 incident is recorded that about the year 1 827 
 she was invited by her father to accompany 
 him on a visit to Brighton. While there she 
 attended upon the ministry of Rev. Henry 
 Venn Elliott, the brother of Miss Charlotte 
 Elliott, whose admirable hymns were becom- 
 ing known. An acquaintance sprang up 
 which ripened into a sincere affection, and, 
 October 31, 1833, Miss Marshall became the 
 wife of the preacher she had heard. For the 
 parish life she entered she was eminently 
 fitted ; she was devout, imaginative, affection- 
 ate-hearted, gentle, and charming. In 1835 
 her husband issued Psalms and Hymns for 
 Public, Private, and Social Worship. To 
 this his wife contributed a few pieces without 
 giving her name. But when the third edition 
 of the book was reached, and as its success 
 was assured, her initials were added to each 
 hymn. Thus she became associated closely 
 w'ith her husband's sister, and sang, quite 
 fitly, with the singer who gave the church, 
 " Just as I am, without one plea." Mrs. El- 
 liott died, deeply lamented, November 3, 
 1841. 
 
 3O8 "One in Three." 6s, 45. 
 
 COME, thou Almighty King, 
 Help us thy name to sing. 
 
 Help us to praise ; 
 Father ! all-glorious, 
 O'er all victorious, 
 Come, and reign over us, 
 
 Ancient of Days ! 
 
 2 Come, thou incarnate Word, 
 Gird on thy mighty sword ; 
 
 Our prayer attend ; 
 Come, and thy people bless, 
 And give thy word success ; 
 Spirit of holiness ! 
 
 On us descend. 
 
 3 Come, holy Comforter ! 
 Thy sacred witness bear, 
 
 In this glad hour : 
 Thou, who almighty art, 
 Now rule in every heart, 
 And ne'er from us depart, 
 
 Spirit of power !
 
 ATTRIBUTES. 
 
 141 
 
 4 To the great One in Three 
 The highest praises be, 
 
 Hence evermore! 
 His sovereign majesty 
 May we in glory see, 
 And to eternity 
 
 Love and adore. 
 
 It seems odd that the question is never to 
 be laid concerning so famous and so excellent 
 a hymn as this. It was found printed on a 
 little leaflet somewhere in 1757, and there are 
 alongside of it two others which are surely 
 the composition of Charles Wesley ; hence by 
 most compilers it is ascribed to that author. 
 He never claimed it, however, nor has any 
 one else ever claimed it for himself or for any- 
 body else. It is one of the brightest hymns 
 in our language ; for over a hundred years it 
 has stood credited to Charles Wesley. It 
 was published in an old collection by Rev. 
 Martin Madan in 1763, and he seems once to 
 have told Walter Shirley he might use it. 
 But nobody can say how Madan had author- 
 ity over it if Wesley composed it, nor why 
 Wesley did not issue it and own it after he 
 had written it, if he did write it. It was not 
 in John Wesley's collection in 1779. But if 
 nobody ever comes up from history to stand 
 as sponsor for this waif, and the world has 
 got into the habit of giving the glory of it to 
 Charles Wesley, it is only putting another 
 crown on the Epworth forehead, and we are 
 satisfied. 
 
 3O9 '' The blessed Trinity." 7-. 61. 
 
 HOLY, holy, holy Lord, 
 
 God of hosts, eternal King, 
 By the heavens and earth adored ; 
 
 Angels and archangels sing, 
 Chanting everlastingly 
 To the blessed Trinity. 
 
 2 Thousands, tens of thousands, stand, 
 Spirits blest, before the throne, 
 
 Speeding thence at thy command, 
 
 And, when thy commands are done, 
 Singing everlastingly 
 To the blessed Trinity. 
 
 3 Cherubim and seraphim 
 
 Vail their faces with their wings ; 
 Eyes of angels are too dim 
 I To behold the King of kings, 
 
 While they sing eternally 
 To the blessed Trinity. 
 
 4 Thee apostles, prophets thee, 
 Thee the noble martyr band, 
 
 Praise with solemn jubilee, 
 
 Thee, the church in every land ; 
 Singing everlastingly 
 To the blessed Trinity. 
 
 5 Hallelujah ! Lord, to thee, 
 Father, Son, and Holy Ghost ; 
 
 Godhead one, and Persons three ; 
 Join us with the heavenly host, 
 Singing everlastingly 
 To the blessed Trinity. 
 
 Evidently, although reckoned fitly enough 
 
 among the original compositions of Bishop 
 Christopher Wordsworth, this hymn is a close 
 following of the ancient Te Deum, and it 
 might be considered a version, or at least a 
 paraphrase, of that great anthem of Ambrose. 
 It was first published in The Holy Year : or. 
 Hymns for Sundays and Holy -days, and 
 Other Occasions : 1862. There it is entitled 
 " Holy Trinity," and has eight stanzas. 
 
 3 | O Nature's King. ys. 61. 
 
 OH, give thanks to him who made 
 Morning light and evening shade ; 
 Source and giver of all good, 
 Nightly sleep and daily food ; 
 Quickener of our wearied powers ; 
 Guard of our unconscious hours. 
 
 2 Oh, give thanks to nature's King, 
 Who made every breathing thing: 
 His, our warm and sentient frame, 
 His, the mind's immortal flame. 
 Oh, how close the ties that bind 
 Spirits to the Eternal Mind ! 
 
 3 Oh, give thanks with heart and lip, 
 For we are his workmanship ; 
 
 And all creatures are his care : 
 Not a bird that cleaves the air 
 Falls unnoticed ; but who can 
 Speak the Father's love to man ? 
 
 4 Oh, give thanks to him who came 
 In a mortal, suffering frame 
 Temple of the Deity 
 
 Came, for rebel man to die ; 
 In the path himself hath trod 
 Leading back his saints to God. 
 
 From The Congregational Hymn Book, 
 1836, this ascription of devout acknowledg- 
 ment has been chosen as worthy of every 
 collection made for the use of the singing 
 children of God. It bears the name of Josiah 
 Conder who compiled and edited that book. 
 The popularity of this author may be inferred 
 from the fact that his contributions to the real 
 service of the sanctuary, accepted on both 
 sides of the sea, rank next in number and 
 value to those of Watts and Wesley and 
 Doddridge. The one now before us is feli- 
 citously entitled, " Thanksgiving for Daily 
 Mercies." 
 
 311 The Babe of Bethlehem. 
 
 As with gladness men of old 
 Did the guiding star behold. 
 As with joy they hailed its light. 
 Leading onward, beaming bright ; 
 So, most gracious Lord, may we 
 Evermore be led to thee. 
 
 2 As with joyful steps they sped, 
 Saviour, to thy manger bed, 
 There to bend the knee before 
 Thee whom heaven and earth adore ; 
 So may we with willing feet 
 
 Ever seek the mercy-seat. 
 
 3 As they offered gifts most rare 
 At thy cradle rude and bare, 
 
 So may we with holy joy. 
 Pure and free from sin's alloy, 
 
 ys. 61.
 
 142 
 
 THE LORD JESUS CHRIST. 
 
 All our costliest treasures bring, 
 Christ, to thee our heavenly King. 
 
 Mr. William Chatterton Dix, the author of 
 this excellent hymn, is the son of John Dix, a 
 surgeon in Bristol, England ; he was born 
 June 14, 1837. His poems appear in the Lyra 
 Eucharist ica, 1864; Lyra Messianica, i8~64; 
 and the Illustrated Book of Poems, 1867. He 
 also wrote for St. Raphael's Hymn-Book in 
 1 86 1. This hymn first appeared in Hymns, 
 Ancient and Modern, and was written in 
 1860. It has attained and certainly merited 
 an unbounded popularity ; for it is found even 
 in the Free Church Hymn-Book, and in all 
 the new hymnals on this side of the ocean. 
 It is placed among the 325 " standard hymns 
 of the highest merit according to the verdict 
 of the whole Anglican Church " in England, 
 and in the first rank ; it is included also in 
 the list of " the best one hundred hymns in 
 the English language," chosen out of 3,400 
 lists sent at its invitation to the Sunday at 
 Home, in London. The writer is not a cler- 
 gyman, but a layman in the Church of Eng- 
 land, educated at Bristol Grammar School, 
 and trained for mercantile pursuits. It pro- 
 fesses to be an Epiphany hymn founded upon 
 the passage in Matthew 2:1,2. In these 
 verses is given an account of the visit of the 
 Wise Men to Jesus. 
 
 We have no authentic record of the number 
 and the social position of these Magi. They 
 must have been persons of wealth and rank, 
 traveling with a considerable retinue. That 
 they were Gentiles appears from the whole 
 tenor of the narrative. The legends concern- 
 ing them are numerous and curious. Their 
 three gifts led to the fancy that they were 
 three in number, which was supposed to 
 correspond to the three divisions of the earth 
 as then known, and to the Trinity. They 
 were three kings representatives of the three 
 great families of Shem, Ham, and Japhet ; 
 and hence one was regarded as an Ethiopian 
 and painted black. Sometimes they are 
 spoken of as fifteen, and sometimes as twelve, 
 to correspond with the apostles, and their 
 names given, and the special gifts they pre- 
 sented. Their kingdoms also are mentioned, 
 and their very ages, which are made to rep- 
 resent, youth, manhood, and age. Bede de- 
 scribes Melchior as an old man, with long 
 white hair and a sweeping beard, who gave 
 the gold, as to a king. Caspar was a beard- 
 
 less youth, with a ruddy face, who presented 
 the frankincense, as a gift worthy the God. 
 Balthasarwas a swarthy, strong-bearded man, 
 who gave the myrrh for the burial. Another 
 tradition affirms that they arrived at Jerusa- 
 lem with a retinue of a thousand, and that 
 they left an army of 7,000 men on the far 
 bank of the Euphrates. In the cathedral at 
 Cologne the supposed skulls of the three, set 
 in jewels, are exhibited in a golden shrine. 
 They are said to have been discovered by 
 Bishop Reinald of Cologne in the twelfth 
 century. 
 
 312 The child Christ. L. M. 
 
 ALL praise to thee, eternal Lord, 
 Clothed in a garb of flesh and blood ; 
 Choosing a manger for thy throne, 
 While worlds on worlds are thine alone ! 
 
 2 Once did the skies before thee bow ; 
 A virgin's arms contain thee now ; 
 Angels, who did in thee rejoice, 
 Now listen for thine infant voice. 
 
 3 A little child, thou art our guest, 
 That weary ones in thee may rest ; 
 Forlorn and lowly is thy birth, 
 
 That we may rise to heaven from earth. 
 
 4 Thou comest in the darksome night 
 To make us children of the light ; 
 
 To make us, in the realms divine, 
 
 Like thine own angels round thee shine. 
 
 3 All this for us thy love hath done: 
 By this to thee our love is won ; 
 For this we tune our cheerful lays, 
 And shout our thanks in ceaseless praise. 
 
 Music was the charm of Martin Luther's 
 life. He played the flute beautifully. He 
 composed excellent tunes, and translated 
 psalms and wrote hymns to suit the meters. 
 " The whole people is singing itself into this 
 Lutheran doctrine ;" so said one of his op- 
 posers, growing afraid of the Gospel he wove 
 into his lyrical strains. He published a col- 
 lection of them in 1 524. 
 
 This one, made for children, is found in the 
 Sabbath Hymn-Book, compiled in Andover, 
 Mass., and issued in 1858. It is there given 
 as a translation, but without name attached 
 to it. Mr. S. W. Duffield says that the Ger- 
 man hymn of Luther, " Gelobet seist Du, Jesus 
 Christ" was itself " a free rendering probably 
 from the Latin of Notker Balbulus, of St. 
 Gall, composed in the ninth century : ' Grates 
 nunc omnes reddamus.' " 
 
 The particulars of Martin Luther's life and 
 career are found anywhere, and only the most 
 meager recital of them is needed here. He 
 was born in the village of Eisleben in 1483, 
 entered the university at Erfurt in 1501, was 
 graduated with honor, receiving the degree of 
 Doctor of Philosophy. He was received into 
 an Augustinian monastery in Erfurt as a
 
 INCARNATION AND BIRTH. 
 
 MARTIN LUTHER. 
 
 priest in 1507, and by all the authorities is 
 credited with a sincere and conscientious 
 fidelity to all the regulations of the order. A 
 remark of his is often quoted as bearing his 
 own testimony to the religiousness of his life 
 during this period : " If ever a monk got to 
 heaven by monkery, I was determined to get 
 there." 
 
 His attainments in scholarship were so no- 
 ticeable that in the next year he was called 
 to the chair of philosophy in the University of 
 Wittenberg, and in 1512 he was honored with 
 the degree of Doctor of Theology. He had 
 some misgivings in the course of these years, 
 yet he believed they would vanish if only he 
 could once visit Rome as the center of the 
 Church. He succeeded at last in making the 
 pilgrimage, and crawled up Pilate's Staircase 
 on his bare knees, as true a devotee as ever 
 the Roman Catholic Church knew. But the 
 corruption and scandal he saw among the 
 ecclesiastics startled him yet more seriously. 
 
 When he returned home he was shocked 
 by the public sale of indulgences by Tetzel, 
 authorized by Leo X., who was then the 
 pope. Against this venal wickedness his soul 
 rose in opposition. On October 31, 1517, he 
 posted at midday his ninety-five Theses 
 against the merit of Indulgences on the door 
 of the church in Wittenberg. That act began 
 the great Reformation. 
 
 From this his progress was direct and rapid. 
 He was excommunicated, but at once burnt 
 the pope's bull. This was in 1 520. He 
 kindled the fire which illuminated the world. 
 As the years passed on he advanced to the 
 very front of the movement. He translated 
 the New Testament in 1 522, and so gave the 
 Gospel to the common people of Germany. 
 He issued tracts voluminously. Of course he 
 was pursued, denounced, and condemned. 
 Through a hundred perils he yet lived to a 
 good old age, and died in 1 546 in his own 
 home. His last words, three times repeated, 
 were these : " Father, into thy hands I com- 
 mend my spirit. Thou hast redeemed me, 
 thou faithful God." 
 
 3 I 3 Incarnation. L. M. 
 
 BEFORE the heavens were spread abroad 
 
 From everlasting was the Word ; 
 Witli God he was, the Word was God ! 
 
 And must divinely be adored. 
 
 2 Ere sin was borti, or Satan fell, 
 He led the host of morning stars : 
 
 His generation who can tell, 
 Or count the number of his years? 
 
 3 But lo, he leaves those heavenly forms : 
 The Word descends and dwells in clay, 
 
 That he may converse hold with worms, 
 Dressed in such feeble flesh as they. 
 
 4 Mortals with joy behold his face, 
 The eternal Father's only Son : 
 
 How full of truth, how full of grace, 
 When in his eyes the Godhead shone ! 
 
 5 Archangels leave their high abode, 
 To learn new mysteries here, and tell 
 
 The love of our descending God, 
 The glories of Immanuel. 
 
 In Dr. Isaac Watts' Hymns this stands as 
 No. 2 of Book I., with the title, " The Deity 
 and Humanity of Christ." To many it must 
 always seem a dull piece of poetry; but it 
 helps when one wishes to sing solid doctrine 
 for an exercise ; and it will always be availa- 
 ble as a masterful rejoinder when critics be- 
 gin again to insist, as they used to, that the 
 famous Congregational hymn-maker was at 
 heart a Unitarian. Here he sings like a po- 
 lemic ; and he marshals his proof-texts as he 
 proceeds: John i : 13, 14; Colossians i : 16 ; 
 Ephesians 3:9, 10. 
 
 314 " God with me." L. M. 
 
 ETERNAL Father, when to thee, 
 Beyond all worlds, by faith I soar, 
 
 Before thy boundless majesty 
 I stand in silence and adore. 
 
 2 But, Saviour, thou art by my side ; 
 Thy voice I hear, thy face I see ; 
 
 Thou art my friend, my daily guide ; 
 God over all, yet God with me ! 
 
 3 And thou, Great Spirit, in my heart 
 Dost make thy temple day by day ; 
 
 The Holy Ghost of God thou art, 
 Yet dwellest in this house of clay.
 
 144 
 
 THE LORD JESUS CHRIST. 
 
 4 Blest Trinity, in whom alone 
 All things created move or rest, 
 
 High in the heavens thou hast tuy throne, 
 Thou hast thy throne within my breast. 
 
 Colleges and Academies has developed into 
 one of the principal and most prosperous 
 benevolent agencies in the Presbyterian 
 Church. Dr. Ganse was the composer of 
 numerous hymns among church collections, 
 and sung by Presbyterians universally. He 
 was a man of positive convictions, decisive 
 utterance, but always courteous, gentle, and 
 generous. He died September 8, 1891. 
 
 315 
 
 DR. H. D. GANSE. 
 
 " They saw the Star.' 
 
 L. M. D. 
 
 While the pen was writing the lines of this 
 notice of his hymn, the news came that Rev. 
 Hervey Doddridge Ganse, D. D., had died 
 suddenly at his home on Belden Avenue, 
 Chicago, 111., from paralysis of the heart. 
 Only a week before, he had (with much mod- 
 est protestation) sent his photograph for the 
 likeness which accompanies the annotation. 
 He was born in Fishkill, N. Y., February 27, 
 1822. In 1839 he graduated at Columbia 
 College, and at New Brunswick (Reformed 
 Dutch) Theological Seminary in 1843. He 
 was first installed as the pastor of the church 
 of Freehold, N. J., whence he was called in 
 1856 to the Twenty-third Street Reformed 
 Church of New York city, afterward called 
 the Madison Avenue Church. In 1876 he 
 transferred his ecclesiastical connection to the 
 Presbyterian body, and became the pastor of 
 the First Presbyterian Church of St. Louis. 
 Upon the organization of the Presbyterian 
 Board of Aid for Colleges and Academies in 
 1883, Dr. Ganse was elected its secretary, 
 and removed to Chicago to enter upon the 
 duties of the office, continuing therein until 
 his death. In every position which he filled 
 Dr. Ganse displayed abilities of the highest 
 order, combined with unusual consecration 
 to duty. The beautiful building now occu- 
 pied by the Madison Avenue Reformed 
 Church in Fifty-seventh Street was erected 
 during his pastorate. The Board of Aid for 
 
 WHEN, marshaled on the nightly plain, 
 
 The glittering host bestud the sky, 
 One star alonr , of all the train, 
 
 Can fix the sinner's wandering eye. 
 ' Hark ! hark ! to God the chorus breaks 
 
 From every host, from every gem ; 
 But one alone the Saviour speaks 
 
 It is the Star of Bethlehem. 
 
 2 Once on the raging seas I rode, 
 
 The storm was loud, the night was dark, 
 The ocean yawned, and rudely blowed 
 
 The wind that tossed my foundering bark. 
 Deep horror then my vitals froze : 
 
 Death-struck, I ceased the tide to stem ; 
 When suddenly a star arose, 
 
 It was the Star of Bethlehem ! 
 
 3 It was my guide, my light, my all ; 
 It bade my dark forebodings cease, 
 
 And through the storm and danger's thrall 
 
 It led me to the port of peace. 
 Now safely moored, my perils o'er, 
 
 I '11 sing, first in night's diadem, 
 For ever and for evermore, 
 
 The Star, the Star of Bethlehem ! 
 
 Formerly, in New England collections, this 
 piece began with the line, " Once on the ra- 
 ging seas I rode," and used to be sung to the 
 air of the Scotch " Bonnie Doon." It is 
 more than usually interesting to Christian 
 sensibility as it stands now complete ; for it 
 is known that Henry Kirke White meant, 
 when he composed it, that the progress of 
 the verses should seem to picture the ad- 
 vance of his own experience in coming forth 
 from his youthful skepticism into the glorious 
 light of the gospel. He was a precocious 
 boy, full of imagination and sensibility ; but 
 he read Scott's Force of Truth with the 
 greatest profit. He caught the apposite 
 figure in the star which led the Magi to the 
 spot where the young Child was. He was 
 converted joyously, but died in preparation 
 for the evangelical ministry, leaving behind 
 him this marvelous song for the help of oth- 
 ers. It was first published in Dr. Collyer's 
 Selection, 1812. 
 
 316 
 
 "Prince of Salem." 
 
 L. M. D. 
 
 WHEN Jordan husheH his waters still, 
 
 And silence slept on Zion's hill ; 
 
 When Salem's shepherds through the night 
 
 Watched o'er their flocks by starry light ; 
 
 Hark ! from the midnight h'ills around, 
 
 A voice of more than mortal sound 
 
 In distant hallelujahs stole, 
 
 Wild murmuring o'er the raptured soul.
 
 INCARNATION AND BIRTH. 
 
 HS 
 
 2 On wheels of light, on wings of flame, 
 The glorious hosts of Zion came ; 
 
 High heaven with songs of triumph rung, 
 
 While thus they struck their harps and sung : 
 
 " O Zion ! lift thy raptured eye ; 
 
 The Jong-expected hour is nigh; 
 
 The joys of nature rise again, 
 
 The Prince of Salem comes to reign. 
 
 3 " He comes to cheer the trembling heart, 
 Bids Satan and his host depart ; 
 
 Again the Daystar gilds the gloom, 
 Again the bowers of Eden bloom." 
 O Zion ! lift thy raptured eye; 
 The long-expected hour is nigh ; 
 The joys of nature rise again, 
 The Prince of Salem comes to reign. 
 
 It is not worth while to record here the 
 items in the biography of Thomas Campbell, 
 the well-known author of Gertrude of Wy- 
 oming, and The Pleasures of Hope. He was 
 born in Glasgow, July 27, 1777; he was 
 graduated at the University there, and lived 
 to become three times in succession the Lord 
 Rector of his Alma Mater. He had nothing 
 in common with religious hymnology. Only 
 this piece survives. He died at Boulogne in 
 France, June 15, 1844; and he lies buried in 
 Westminster Abbey. 
 
 317 
 
 The Angels' Song. 
 
 C. M. D. 
 
 IT ca:ne upon the midnight clear, 
 
 That glorious song of old, 
 From angels bending near the earth 
 
 To touch their harps of gold : 
 " Peace to the earth, good-will to men, 
 
 From heaven's all-gracious King :" 
 The earth in solemn stiPness lay 
 
 To hear the angels sing. 
 
 2 Still through the cloven skies they come, 
 With peaceful wings unfurled ; 
 
 And still celestial music floats 
 
 O'er all the weary world ; 
 Above its sad and lowly plains 
 
 They bend on heavenly wing, 
 And ever o'er its Babel sounds 
 
 The blesse'd angels sing. 
 
 3 O ye, beneath life's crushing load 
 Whose forms are bending low, 
 
 Who toil along the climbing way 
 
 With painful steps and slow 
 Look up ! for glad and golden hours 
 
 Come swiftly on the wing; 
 Oh, rest beside the weary road, 
 
 And hear the angels sing ! 
 
 4 For lo ! the days are hastening on, 
 By prophet-bards foretold, 
 
 When with the ever-circling years 
 
 Comes round the age of gol'd ! 
 When peace shall over all the earth 
 
 Its final splendors fling, 
 And the whole world send back the song 
 
 Which now the angels sing ! 
 
 Rev. Edmund Hamilton Sears, D. D., the 
 author of this hymn, was born at Sandisrield, 
 Mass., April 6, 1810. He received his aca- 
 demic education at Union College in Sche- 
 nectady, N. Y., where he graduated in 1834. 
 His theological preparation for the ministry 
 was made at the Divinity School of Harvard 
 
 University. He entered at once upon the 
 pastorate of the Unitarian Church in Way- 
 land, Mass., being installed in 1838. He 
 changed his residence several times in the 
 course of his life, coming back after a while 
 to his first charge again, in 1847. In 1865 
 be removed to Weston, Mass., where he re- 
 mained until his death, January 14, 1876. 
 He wrote good books, and sang many exqui- 
 site songs, of which this one, and that begin- 
 ning, " Calm on the listening ear of night," 
 have gone around the world as among the 
 best in the language. This appeared first in 
 the Christian Register, December, 1850. 
 
 The beauty of the imagery and rhythm 
 here is almost matchless, and the sentiment 
 is hopeful and prophetic. I may be par- 
 doned for illustrating such a statement by 
 referring to an incident which made a deep 
 impression upon our party once, as we stood 
 together in the Alabaster Mosque at the Cita- 
 del in Cairo a few years ago. 
 
 Wearied of architecture at last, we were 
 lingering beside the singular tomb of the 
 great man who founded the mosque at the 
 first on the citadel long before this structure 
 was erected. The monument is more than 
 five hundred years old. It is surrounded by 
 an iron railing, the door of which is kept 
 heavily padlocked. Silver lanterns were 
 burning over and around the elevated sar- 
 cophagus, whose glittering radiance lit the 
 surface of stone until it flashed with its inlaid 
 jewels and plates of overlying gold. Just 
 there I had a conversation with our drago- 
 man, an Egyptian whom I had employed on 
 two occasions to conduct our party into Pal- 
 estine, and had used as a valet de place in 
 Egypt beforehand. 
 
 Noticing the carefulness with which the 
 small railing was locked on every side, I 
 asked if any one was ever allowed to enter the 
 gates. He said " No." I intimated, however, 
 that I presumed he might go in if he desired 
 it, being a believer, even though the people 
 would forbid a foreigner. He replied hastily, 
 and with an unaffected start of alarm, " Oh, 
 no ! I would never go inside there ! He was 
 a holy man. I am never so good. He lived 
 in a better year. That was a great while ago 
 in Cairo. Those years are gone. No man 
 like him lives now. Those years were gold 
 years. There is a book at Shechem worth a 
 great deal of money, more than I can tell. 
 The Englishmen are trying to get it. They 
 sent a man last summer to buy it. He offered 
 them a hundred thousands of pounds. They 
 could not buy it. They will have that book 
 by and by from somebody. Then there will
 
 146 
 
 THE LORD JESUS CHRIST. 
 
 be no more your religion, no more English 
 religion, no more my religion. That book 
 will give the only true religion. Our men 
 know all about it. They want the true reli- 
 gion the more than English want it. Our 
 religion is not good. It was good. A great 
 while ago it was gold time. Now it is not 
 gold time any more." 
 
 Astonished at the high excitement of this 
 man, for he was trembling in every limb, and 
 arrested on the instant by his mistaken notion 
 of the endeavors which the British Explora- 
 tion Fund for Palestine during the year just 
 previous had been making to secure a copy 
 of the Samaritan Bible from the priests on 
 Mount Gerizim, who guard it with more jeal- 
 ousy than is proportionate to its value, I in- 
 quired again with eagerness of surprise 
 whether that book, as he supposed, would 
 prove the Koran to be wrong. And his an- 
 swer came sadly, and was made in a quiet 
 tone almost like a whisper, " Yes ; all our 
 men say so. They tell every one now that 
 Koran religion is good, but that this book 
 will give what is the true religion. We are 
 all bad. We want a new religion. Great 
 while ago men were good. Our religion was 
 good, but it will not longer last for us. We 
 shall have the true religion in the book. Not 
 ever your religion ; not ever my religion ; the 
 true religion. Then it is the gold times will 
 all come back again. Men will be good men 
 then." 
 
 He then went on to relate how many of the 
 preachers of his faith he knew who were ex- 
 pecting an overthrow of their church and 
 government before long. His voice continued 
 to grow mournful and melancholy when he 
 admitted how wicked most of the people had 
 become. During this interview the day was 
 drawing nearer its close. The entire scene 
 has an element of romance in it, a touch of 
 glamour, as I try to recall it at this distance 
 of time. I have sometimes sat in the gloom 
 at nightfall suffering my imagination to re- 
 produce the spectacle. I seem to see, as I 
 reflect, the earnest face of that excited Egyp- 
 tian while he stands by the tomb he admits 
 he is not worthy ever to enter. His hand is 
 trembling as he grasps the bar of the gilded 
 grating. Over us both falls a rich light from 
 the arches overhead, blending a score of hues 
 in glorious beams as they stream through the 
 panes of stained glass. Around, far off, as 
 my eyes range into the recesses of the after- 
 noon shadows of the mosque, I can dimly 
 discern a host of kneeling forms of followers, 
 some of them positive devotees, of the historic 
 faith of Islam. 
 
 And I, a child of hope through grace of a 
 living Redeemer, crucified once, but now 
 glorified for ever, a preacher of the coming 
 and everlasting reign of Immanuel whose 
 kingdom will absorb and include all, am sud- 
 denly confronted with a disclosure of weak- 
 ness and the admission of dotage and con- 
 sternation on the part of some of its most 
 formidable foes. There we meet upon the 
 Book ! The true religion is in the Bible for 
 all of us alike. When it comes to be the 
 source of truth and the law of conduct on 
 earth, there will be good men in the world 
 once more to lift the race and glorify God. 
 I am told by a heathen, as all have been 
 taught to call, him, that not just what a man 
 takes for his religion is to save him, but what 
 he is to be himself is to save him. 
 
 So I am apt to sit thinking of the day as 
 perhaps nearer than an apathetic Church has 
 appeared to be imagining lately, when the 
 King of the kingdom will be here. And 
 sometimes I sing just softly to myself : 
 
 " For lo ! the days are hastening on, 
 
 By prophet-bards foretold, 
 When with the ever-circling years 
 Comes round the age of gold !" 
 
 318 
 
 Bethlehem Song. 
 
 L. M. D. 
 
 WHILE shepherds watched their flocks by night, 
 
 All seated on the ground, 
 The angel of the Lord came down, 
 
 And glory shone around. 
 " Fear not," said he for mighty dread 
 
 Had seized their troubled mind 
 " Glad tidings of great joy I bring, 
 
 To you and all mankind. 
 
 2 " To you, in David's town this day, 
 Is born of David's line 
 
 The Saviour, who is Christ, the Lord, 
 
 And this shall be the sign ; 
 The heavenly babe you there shall find 
 
 To human view displayed, 
 All meanly wrapped in swathing bands, 
 
 And in a manger laid." 
 
 3 Thus spake the seraph and forthwith 
 Appeared a shining throng 
 
 Of angels, praising God, who thus 
 
 Addressed their joyful song : 
 "All glory be to God on high, 
 
 And to the earth be peace ; 
 Good-will henceforth from heaven to men 
 
 Begin, and never cease !" 
 
 This quaint, picturesque, familiar old hymn 
 is now in almost universal use throughout 
 Christendom. It has been rendered into 
 nearly all the living languages of the world, 
 and ingenious scholars who love it have vied 
 with each other in translating its stanzas into 
 classical Latin. It is the work of Nahum 
 Tate, once Poet Laureate of England, and is 
 found in the Supplement to the collection of 
 Psalms he made in partnership with Dr. Bra- 
 dy : Third Edition, 1702. The authorship of 
 the earlier part of the book was concealed,
 
 INCARNATION AND BIRTH. 
 
 so that there will always be some obscurity 
 concerning the credit of speciric versions of 
 the Psalms ; but it is generally agreed now 
 that the Supplement was the work of Tate. 
 
 319 
 
 Angels' music. 
 
 C. M. D. 
 
 CALM on the listening ear of night 
 
 Come heaven's melodious strains, 
 Where wild Judea stretches far 
 
 Her silver-mantled plains. 
 Celestial choirs, from courts above, 
 
 Shed sacred glories there, 
 And angeis, with their sparkling lyres, 
 
 Make music on the air. 
 
 2 The answering hills of Palestine 
 Send back the glad reply, 
 
 And greet from all their holy heights 
 
 The Dayspring from on high: 
 O'er the blue depths of Galilee 
 
 There comes a holier calm ; 
 And Sharon waves in solemn praise 
 
 Her silent groves of palm. 
 
 3 " Glory to God !" the lofty strain 
 The realms of ether fills ; 
 
 How sweeps the song of solemn joy 
 
 O'er Judah's sacred hills ! 
 " Glory to God !" the sounding skies 
 
 Loud with their anthems ring : 
 " Peace on the earth ; good-will to men, 
 
 From heaven's eternal King." 
 
 We have now the second of the two hymns 
 by Rev. Edmund Hamilton Sears, D. D., 
 which have received the highest praise as 
 poetry ever bestowed upon an American 
 writer of religious verse. The author passed 
 his life in the communion of the Unitarian 
 Church ; but we are told since his death that 
 " he held always to the absolute Divinity of 
 Christ," and that " his views were rather 
 Swedenborgian than Unitarian." This piece 
 appeared first in the Boston Observer, 1834. 
 The melody of the lines, as they rise and fall 
 like Christmas chimes in the air, the exquisite 
 gladness of the sentiment, the lofty range of 
 imagination in the figures, are inimitably fine. 
 
 32O The Nativity. 7S. D. 
 
 HARK ! the herald angels sing 
 " Glory to the new-born King ; 
 Peace on earth and mercy mild, 
 God and sinners reconciled !" 
 
 Joyful, all ye nations, rise, 
 oin the triumph of the skies ; 
 With the angelic host proclaim, 
 Christ is born in Bethlehem ! 
 
 2 Christ, by highest heaven adored ; 
 Christ, the everlasting Lord ; 
 
 Late in time behold him come, 
 Offspring of the Virgin's womb: 
 Vailed in flesh the Godhead see ; 
 Hail the incarnate Deity, 
 Pleased as man with men to dwell ; 
 Jesus, our Immanuel ! 
 
 3 Hail ! the heaven-born Prince of Peace ! 
 Hail the Sun of Righteousness ! 
 
 Light and life to all he brings, 
 Risen with healing in his wings: 
 Mild he lays his glory by, 
 Born that man no more may die: 
 Born to raise the sons of earth, 
 Born to give them second birth. 
 
 This familiar and favorite hymn from 
 Hymns and Sacred Poems, 1739, owes some- 
 thing of its popularity to the splendid piece 
 of music to which it is generally sung in 
 America. Mendelssohn's tune is exactly 
 adapted to carry its majestic strains of tri- 
 umph ; the choirs of highest training equally 
 with the simplest children of the Sunday- 
 schools are fond of it and edified by it. It is 
 noticeable that this is the only one of Rev. 
 Charles Wesley's contributions to England's 
 treasures of hymnody that was ever included 
 in the English Book of Common Prayer ; and 
 how it came there no one can say. 
 
 Just here it is worth the inquiry how it 
 comes about that angels from a sinless heav- 
 en are interested enough in the birth of a hu- 
 man Redeemer to show such lively and exu- 
 berant pleasure as makes these Bethlehem 
 hills ring with their praise unto God. And the 
 answer cannot be difficult. We must recall 
 the description furnished us of angels' emo- 
 tions while they were compelled to wait under 
 the awful mystery of Christ's sufferings. 
 They are presented to us as fitly imaged in 
 the cherubim on the mercy-seat of old : those 
 two singular figures of gold, bending rever- 
 ently forward toward each other over the ark 
 in the Holy of Holies, with eyes cast down- 
 ward, as if they were curiously listening to- 
 whatever might be spoken from out the inef- 
 fable light between them. The language is 
 familiar ; but there is in it a felicity almost 
 lost in its rendering into ours. " Which 
 things the angels desire to look into :" this 
 means, which things they are peering over 
 into bending their heads down and fixing 
 their eyes, as if a holy curiosity possessed 
 them, as if they were investigating an awful 
 secret which demanded closest and most ear- 
 nest attention. 
 
 Furthermore, we must remember that the 
 apostle Paul asserts, in a brilliant passage of 
 the Epistle to the Ephesians, that there was 
 once a recognized and explicit moment in 
 eternal history when the manifold wisdom of 
 God was made known unto the powers and 
 principalities in heavenly places the fellow- 
 ship of the mystery hid in God from the be- 
 ginning of the world. When was that ? At 
 what precise instant at what period along 
 the ages of human registering by days and 
 years did the angels first learn the meaning 
 and the majesty of Christ's incarnation, his 
 suffering, and his death ? We can get no in- 
 spired answer ; but surely there never was a 
 more appropriate opportunity for this sublime 
 disclosure than this now offered on the day 
 when the incarnation became a fact. It does
 
 148 
 
 THE LORD JESUS CHRIST. 
 
 not seem unlikely that when the midnight 
 first fell away from over Bethlehem and its 
 shepherds on the hills at just that crisis in 
 history, human and angelic the heavenly 
 host were earliest made aware of the deep 
 significance of the amazing transaction they 
 witnessed. It may be imagined without 
 harm, as has been suggested by one of the 
 most eloquent of English preachers, that Je- 
 sus' errand on earth was then explained to 
 angels by just these very words we are sing- 
 ing, spoken by their leader, this chief angel, 
 to those astonished shepherds out upon the 
 hill. And if it be true that these high intelli- 
 gences, who had until this supreme moment 
 never before understood what it was for an 
 unpardoned sinner against God to have an 
 atonement ; who had gazed upon the wreck 
 of a fair world without any hope of its resto- 
 ration ; who had witnessed the action of in- 
 flexible justice, as it actually sent hell into 
 existence for the doleful abode of some of 
 their own race, even then chained in its horri- 
 ble pit with no provisions for release ; if, I 
 say, these angels now met one historic instant 
 of disclosure, in which the vail of eternity 
 dropped away from before its chief mystery, 
 and so was revealed to their hitherto baffled 
 minds the secret on which they had for ages 
 so hopelessly pondered if this be true, then 
 it would not be surprising if the moment of 
 such vast discovery, such unparalleled and 
 immense acquisitions of knowledge, should 
 give birth to a song transcending every strain 
 they had ever previously chanted, filling the 
 earth and the heavens alike with melody ; and 
 this would certainly give us a new force, if 
 not a new meaning, to the old verse that to 
 so many readers seems such a puzzle: 
 " When he bringeth in the first-begotten into 
 the world, he saith, Let all the angels of God 
 worship him." 
 
 32 I " The Christ of God." 
 
 HE has come ! the Christ of God 
 Left for us his glad abode ; 
 Stooping: from his throne of bliss 
 To this darksome wilderness. 
 He has come ! the Prince of Peace ; 
 Come to bid our sorrows cease ; 
 Come to scatter with his light 
 All the shadows of our night. 
 
 2 He the mighty King has come ! 
 Making this poor earth his home ; 
 Come to bear our sin's sad load ; 
 Son of David, Son of God ! 
 
 He has come, whose name of grace 
 Speaks deliverance to our race; 
 Left for us his glad abode ; 
 Son of Mary, Son of God ! 
 
 3 Unto us a child is born ! 
 Ne'er has earth beheld a mom, 
 
 7S. D. 
 
 Among all the morns of time, 
 
 Half so glorious in its prime. 
 
 Unto us a Son is given ! 
 
 He has come from God's own heaven, 
 
 Bringing with him from above 
 
 Holy peace and holy love. 
 
 This is one of the best of the lyrical pieces 
 which Dr. Horatius Bonar has given to the 
 singers in the churches. The author has en- 
 titled it "A Bethlehem Hymn." It may be 
 found, in its entirety of six stanzas, in the first 
 series of Hymns of Faith and Hope, 1857. 
 He has also annexed to it the quotation from 
 Augustine : Mundum implens, in pr&sepio 
 jacens. It is wonderfully effective as an in- 
 carnation anthem, recognizing so fully as it 
 does the humanity and divinity of our Lord 
 Jesus. Those who are so apt at saying bright 
 things about the Madonna and her child 
 and those who are so foolish as to talk con- 
 cerning the Church and her Christ might, if 
 they would, take notice that the Scriptures, 
 when they speak, mention the child first. 
 One can easily imagine that the shepherds, 
 when they entered the presence of " the young 
 child and his mother," were satisfied to know 
 they had something to tell, as well as some- 
 thing to listen to. And our curiosity almost 
 runs riot as we think of the conversation there 
 at the side of the manger. How the quiet 
 Mary's eyes would glisten, as she heard about 
 the song of angels on the hill ! Indeed, Jo- 
 seph and Mary might well welcome these 
 homely men; for there was in their plain 
 words of congratulation that which rejoiced 
 their souls far more than those gifts of gold, 
 frankincense, and myrrh which the Magi 
 brought them afterward. Good words are 
 always more valuable than rich offerings, 
 which have less heart in them ; they are like 
 " apples of gold in pictures of silver." 
 
 322 Psalm 98. C. M. 
 
 JOY to the world ; the Lord is come ! 
 
 Let earth receive her King ; 
 Let every heart prepare him room, 
 
 And heaven and nature sing. 
 
 2 Joy to the earth ; the Saviour reigns ; 
 Let men their songs employ ; 
 
 While fields and floods, rocks, hills, and plains, 
 Repeat the sounding joy. 
 
 3 No more let sins and sorrows grow, 
 Nor thorns infest the ground ; 
 
 He comes to make his blessings flow 
 Far as the curse is found. 
 
 4 He rules the world with truth and grace, 
 And makes the nations prove 
 
 The glories of his righteousness, 
 And wonders of his love. 
 
 The theme of this version of Psalm 98, as 
 Dr. Isaac Watts announced it, is, " The Mes- 
 siah's Coming and Kingdom." It is his
 
 INCARNATION AND BIRTH. 
 
 149 
 
 Second Part, C. M., and is here in the four 
 stanzas complete. The combination of these 
 most spirited words with the bright arrange- 
 ment of music by Dr. Lowell Mason, which 
 he called "Antioch," is a great favorite at 
 missionary anniversaries and large conven- 
 tions for evangelical work. But it ought to 
 be confessed that it is frightfully awkward, in 
 the estimation of all good singers, to be 
 obliged to repeat the syllables in the absurd 
 way which the tune requires in the last line. 
 It makes no trouble that needs to be noticed 
 to say over, " And heaven and heaven and 
 nature sing." And it is endurable to say 
 "Repeat repeat the sounding joy." But 
 we submit that " Far-ar-a-as far-ar-a-as the 
 curse is found" is laughable; and "A-and- 
 wo-ond and wo-o-on-ders of his love" is 
 ridiculous. The remedy for this is found in 
 slurring the notes needed for the musical 
 phrase and singing the syllables as a reader 
 would speak them. 
 
 323 "All hail the morn /' ' ?s. D. 
 
 HA'L the night, all hail the morn, 
 When the Prince of Peace was born ! 
 When, amid the wakeful fold, 
 Tidings good the angels told. 
 Now our solemn chant we raise 
 Duly to the Saviour's praise : 
 Now with carol hymns we bless 
 Christ the Lord, our righteousness. 
 
 2 While resounds the joyful cry, 
 " Glory be to God on high, 
 Peace on earth, good-will to men !" 
 Gladly we respond, "Amen !" 
 Thus we greet this holy day, 
 Pouring forth our festive lay ; 
 Thus we tell with saintly mirth 
 Of Immanuel's wondrous birth. 
 
 This hymn was taken for use in Laudes 
 Domini from the Sabbath Hymn-Book, where 
 it was registered as " From the German." 
 We have never been able to trace its author- 
 ship any farther than to an anonymous selec- 
 tion called Christmas Carols, published in 
 London, 1837. It is interesting and useful in 
 that it emphasizes the fact that a celestial 
 choir came to the earth to sing at the time 
 Jesus was born at Bethlehem. In gathering 
 the matter for our own instruction just now, 
 we ought to be satisfied if we can be led to 
 remember this sweet song, and hold the rich 
 significance of its three announcements of 
 glory to God, peace on earth, and good-will 
 toward men. One particular angel, we ob- 
 serve, seems to assume a sort of leadership to 
 a company of others ; he delivers the mes- 
 sage, and then they, unannounced, burst forth 
 into a strain of music. Gabriel it was who 
 brought prophetic announcement of the Mes- 
 siah to Daniel ; the same messenger foretold 
 
 Jesus' birth to his mother. From the begin- 
 ning to the end of our Lord's earthly career 
 do these inhabitants of heaven seem to walk 
 alongside, just out of sight. We discover 
 them ministering to him when in the wilder- 
 ness of temptation ; they are found strength- 
 ening him under the terrible agony of Geth- 
 semane ; the women saw one sitting at the 
 head and one at the foot of the spot where 
 the crucified Saviour had lain in the sepul- 
 cher. We are given to understand that an- 
 gels are even now all the time God's messen- 
 gers to the heirs of salvation. They are 
 coming, at the last day, with Christ when he 
 advances to judgment. And in the glory of 
 heaven, while they sit singing praise on the 
 mount of God, the chief burden of their 
 happy hymns is joy over each repenting sin- 
 ner. Is it not a fine thing to have such 
 friends at court ? 
 
 324 Immanuel. 7 s - D. 
 
 Gop with us ! oh, glorious name ! 
 Let it shine in endless fame; 
 God and man in Christ unite ; 
 Oh, mysterious depth and height ! 
 God with us ! the eternal Son 
 Took our soul, our flesh, and bone ; 
 Now, ye saints, his grace admire, 
 Swell the song with holy fire. 
 
 2 God with us ! but tainted not 
 With the first transgressor's blot ; 
 Yet did he our sins sustain, 
 Bear the guilt, the curse, the pain. 
 God with us ! oh, wondrous grace ! 
 Let us see him face to face ; 
 That we may Immanuel sing, 
 As we ought, our God and King ! 
 
 The hymn here given is found in Dobell's 
 collection, but there is credited to Wood's 
 collection. It has five stanzas ; and two 
 passages of the New Testament, Matthew 
 i : 23, and I. Timothy 3 : 16, are annexed to it 
 as the foundation texts. The original publi- 
 cation, so Mr. Duffield says, was made in 
 The Gospel Magazine, 1779. Very little is 
 known of the author, Sarah Slinn. It is 
 likely that she was an unmarried lady, this 
 being her maiden name, and that she was 
 connected with the Church of England. She 
 lived a century ago, and her history is per- 
 petuated among Christians by the force of 
 one really good hymn. 
 
 At the little upper window of that lowly cot- 
 tage in Bedford, is to be seen, of an evening, 
 a faint light, casting athwart the curtain a dark, 
 deep shadow, as of a man in deep thought. 
 It is Bunyan, with his Bible, and his glowing 
 heart, and his magic pen, "sequestering" 
 himself to his " beloved work of setting forth 
 the glories of Immanuel." Night after night 
 his studies are protracted far into the morn-
 
 ISO 
 
 THE LORD JESUS CHRIST. 
 
 ing, for he does not serve the Lord with that 
 which costs him nothing. Within the sixteen 
 years which elapse betwixt his liberation and 
 his death, that midnight lamp witnesses the 
 production of not fewer than forty-five sepa- 
 rate works. 
 
 325 The Incarnation. P. M. 
 
 CHO. We march, we inarch to victory, 
 
 With the cross of the Lord before us, 
 With his loving eye looking down from the sky, 
 
 And his holy arm spread o'er us. 
 
 I WK come in the might of the Lord of I/ght, 
 
 With armor bright to meet him. 
 And we put to flight the armies of night 
 
 That the sons of the day may greet him. CHO. 
 
 a Our sword is the Spirit of God on high, 
 
 Our helmet his salvation ; 
 Our banner the cross of Calvary, 
 
 Our watchword the Incarnation. CHO. 
 
 3 And the choir of angels with song awaits 
 
 Our march to the golden Zion : 
 For our Captain has broken the brazen gates, 
 
 And burst the bars of iron. CHO. 
 
 The tune which carries these words has 
 made the piece more popular than it is useful. 
 It is what is called a " processional," and for 
 that purpose it is well designed. It was first 
 published in The Church Times (English), 
 August 19, 1865. From the Episcopal de- 
 nomination it has been transferred, through 
 its employment in the Sunday-schools, to a 
 place in the congregations of other names. 
 The tune, called " Incarnation " by some, and 
 " Greatheart " by others, was composed by 
 Joseph Barnby, and is spirited, bright, and 
 characteristic ; the hymn is full of rhythm, 
 beating time for itself with every stroke of a 
 heel on a stone aisle. 
 
 Rev. Gerard Moultrie, the author of the 
 stanzas, was born at Rugby, England, where 
 his father was rector of the parish church, 
 September 16, 1829. His education was re- 
 ceived at Oxford ; he was graduated from 
 Exeter College, 1851. Taking orders in the 
 Church of England, he filled many important 
 positions, ecclesiastical and educational. In 
 1869 he became Vicar of Southleigh, where 
 he was appointed the Warden of St. James' 
 College, 1873. He died April 25, 1885. 
 
 326 
 
 The Glad Tidings. 
 
 IIS, IOS. 
 
 CHO. Shout the glad tidings, exultingly sing ; 
 Jerusalem triumphs, Messiah is King. 
 
 ZION, the marvelous story be telling, 
 The Son of the Highest, how lowly his birth ; 
 
 The brightest archangel in glory excelling, 
 
 He stoops to redeem thee, he reigns upon earth. 
 CHO. Shout the glad tidings, etc. 
 
 CHO. Shout the glad tidings, etc. 
 a Tell how he cometh ; from nation to nation, 
 The heart-cheering news let the earth echo 
 round ; 
 
 How free to the faithful he offers salvation ! 
 How his people with joy everlasting are crowned ' 
 CHO. bhout the glad tidings, elc. 
 
 CHO. Shout the glad tidings, etc. 
 3 Mortals, your homage be gratefully bringing, 
 
 And sweet let the gladsome hosanna arise ; 
 Ye angels, the full hallelujah be singing ; 
 One chorus resound through the earth and the 
 
 skies. 
 CHO. Shout the giad tidings, etc. 
 
 REV. WILLIAM AUGUSTUS MUHLENBERG, D. D. 
 
 The Rev. William Augustus Muhlenberg, 
 D. D., was born in Philadelphia, Septem- 
 ber 1 6, 1796; he was graduated at the Uni- 
 versity 'of Pennsylvania in 1814, and ulti- 
 mately was ordained to the ministry in the 
 Protestant Episcopal Church in 1820. After 
 a successful career as the rector of St. James' 
 Church in Lancaster, Pa., and then as princi- 
 pal of St. Paul's College at Flushing, L. I., he 
 became rector of the Episcopal Church of 
 the Holy Communion in New York city, for 
 which an edifice had been erected by his 
 sister. His most notable public work was 
 the founding of St. Luke's Hospital in 1859. 
 During the five long and serious years of 
 waiting and working needed for the estab- 
 lishment and endowment of that institution,
 
 INCARNATION AND BIRTH. 
 
 it was the zeal of Dr. Miihlenberg which kept 
 the project alive ; and at the opening of the 
 building he took the whole interests in hand. 
 He was its firr.t pastor and superintendent, 
 and he held the offices until his death, April 8, 
 1877. 
 
 Sometimes this piece is made to begin with 
 the first line of the opening stanza : " Zion, 
 the marvelous story be telling ;" but it prop- 
 erly introduces its sentiment with the chorus, 
 which is repeated with the verses in turn at 
 the commencement and the close. It resem- 
 bles Thomas Moore's lyric, " Sound the loud 
 timbrel o'er Egypt's dark sea," which long 
 ago used to be sung to much the same music. 
 Dr. William A. Miihlenberg permitted it to 
 be appended to the American Episcopal 
 Book of Common Prayer in 1 826. It answers 
 well for a Christmas anthem. 
 
 327 " The child Jesus." 88,75,75. 
 
 ONCE in royal David's city 
 
 Stood a lowly cattle shed, 
 Where a mother laid her Baby, 
 
 In a manger for his bed : 
 Mary was that mother mild, 
 Jesus Christ her little child. 
 
 2 He came down to earth from heaven 
 Who is God and Lord of all, 
 
 And his shelter was a stable, 
 And his cradle was a stall ; 
 With the lowly, poor, and mean, 
 Lived on earth our Saviour then. 
 
 3 And, through all his wondrous childhood, 
 He would honor and obey, 
 
 Love, and watch the lowly maiden 
 
 In whose gentle arms he lay: 
 Christian children all must be 
 Mild, obedient, good as he. 
 
 4 Qh, our eyes at last shall see him, 
 Through his own redeeming love, 
 
 For that child so dear and gentle 
 
 Is our God in heaven above ; 
 And he leads his children on 
 To the place where he is gone. 
 
 5 Not in that poor lowly stable, 
 With the oxen standing by, 
 
 We shall see him ; but in heaven, 
 
 Set at God's right hand on high ; 
 When like stars his children crowned 
 All in white shall wait around. 
 
 Mrs. Cecil Frances Alexander is the wife 
 of Rev. Dr. William Alexander, the present 
 Bishop of Derry, Ireland. She was born in 
 1823; her father was Major Humphries, of 
 Strabane. Her Hymns for Little Children, 
 published in 1848, endeared her to many 
 hearts ; this hymn is to be found in that vol- 
 ume, where it appears with six verses. It 
 does an excellent work wherever it goes, and 
 is welcome to mature as well as to infantile 
 minds. All of her pieces are characterized 
 by a winning simplicity equaled by no writer 
 since the days of Watts and Jane Taylor. 
 
 The picture of the nativity of Jesus offered 
 in this hymn is one of the highest tenderness 
 and beauty. For once the mother of our 
 Lord comes into notice. The traditions re- 
 specting Mary are numerous. She is said to 
 have been the daughter of Joachim, a pros- 
 perous owner of sheep and cattle, and of An- 
 na, a daughter of the priest Matthan (men- 
 tioned in Matthew I : 15), the grandfather of 
 Joseph and Mary ; born when both her pa- 
 rents were old, and baptized by Peter and 
 John. It is also stated that she lived with 
 John till her death at the age of fifty-nine (in 
 the fifth year of Claudius), at Ephesus, whith- 
 er she had followed her guardian. Her ap- 
 pearance and character are thus described: 
 " She was more given to prayer than any 
 round her, brighter in the knowledge of God's 
 laws, and perfectly humble ; delighted to sing 
 the psalms of David with a melodious voice, 
 and all loved her for her kindness and modes- 
 ty. She was in all things earnest ; spoke 
 little and only what was to the purpose ; was 
 very gentle, and showed respect and honor to 
 all. She was of middle height, though some 
 say she was rather above it. She spoke to 
 all with a prudent frankness, soberly, without 
 confusion, and always pleasantly. She had a 
 fair complexion, blonde hair, and bright hazel 
 eyes. Her eyebrows were arched and dark, 
 her nose well-proportioned, her lips ruddy, 
 and full of kindness when she spoke. Her 
 face was long rather than round, and her 
 hands and fingers were finely shaped. She 
 ( had no pride, but was simple and wholly free 
 from deceit. Without effeminacy, she was 
 far from forwardness. In her clothes, which 
 she herself made, she was content with the 
 natural colors." The Romish dogma of her 
 immaculate conception is contrary to both 
 reason and Scripture. If immaculate, it must 
 must have been by special miracle. Her re- 
 ply to the angel (Luke i : 34) shows that she 
 was aware of her own natural lineage, and 
 that she expected offspring in no other way 
 than that common to Adam's race. Her 
 words : " My spirit doth rejoice in God my 
 Saviour," are decisive. Only sinners need a 
 Saviour ; Mary proclaimed herself a sinner. 
 Our Lord on various occasions rebuked her 
 indiscreet zeal. Slowness to believe, and her 
 imperfect conceptions, prove that she was on- 
 ly on a level with his other disciples. A most 
 highly favored child of God, chosen to be the 
 mother of the world's Redeemer, blessed in 
 herself, and the means of blessing to myriads ; 
 yet like other human beings, and subject to 
 the same conditions and laws; ever to be 
 honored, but never to be adored. The
 
 152 
 
 THE LORD JESUS CHRIST. 
 
 Church of Rome in worshiping Mary is 
 guilty of rank idolatry. " Thou shalt wor- 
 ship the Lord thy God and him only." 
 
 328 " Blessed Lord /" 85,73,75. 
 
 SHOUT, O earth ! from silence waking, 
 Tune with joy thy varied tongue ; 
 
 Shout ! as when from chaos breaking 
 Sweetly flowed thy natal song : 
 
 Shout ! for thy Creator's love 
 
 Sends redemption from above. 
 
 2 Downward from his star-paved dwelling 
 Comes the incarnate Son of God ; 
 
 Countless voices, thrilling, swelling, 
 
 Tell the triumphs of his blood : 
 Shout ! he comes thy tribes to bless 
 With his spotless righteousness. 
 
 3 See his glowing hand uplifted ! 
 Clustering bounties drop around ; 
 
 Rebels ev'n are richly gifted, 
 
 Pardon, peace, and joy abound ! 
 Shout, O earth ! and let thy song 
 Ring the vaulted heavens along. 
 
 4 Call him blessed ! on thy mountains, 
 In thy wild and citied plains ; 
 
 Call him bless&d ! where thy fountains 
 
 Speak in softly murmuring strains. 
 Let thy captives, let thy kings 
 Join the lyre of thousand strings. 
 
 5 Blessed Lord, and Lord of blessing! 
 Pour thy quickening gifts abroad : 
 
 Raptured tongues, thy love confessing, 
 
 Shall extol the living God. 
 Blessed, blessed, blessed Lord ! 
 Heaven shall chant no other word. 
 
 Rev. William Henry Havergal was born at 
 High Wycombe, Buckinghamshire, England, 
 in 1793, an d educated at Oxford. He entered 
 the ministry after his graduation and became 
 rector of Astley, Worcestershire, in 1829, re- 
 maining there until 1842, when he took 
 charge of a church at Worcester. In 1860 
 he was appointed rector of Shareshill, near 
 Wolverhampton. From 1845 he was hon- 
 orary canon of Worcester cathedral. He 
 wrote nearly one hundred hymns, many of 
 them designed for special services and printed 
 singly as leaflets. These are of value ; but 
 their author will be also remembered for his 
 musical attainments, having composed, be- 
 sides many tunes and chants, several anthems 
 and an entire service. This hymn was first 
 published in 1 849 in the Worcester Psalms 
 and Hymns. Canon Havergal was the father 
 of Frances Ridley Havergal, whose poems 
 are endeared to so many Christians both in 
 Europe and America. He died at Leaming- 
 ton, April 1 8, 1870. 
 
 329 " The new-born King." 8s, 75, 43. 
 
 ANGELS, from the realms of glory, 
 Wing your flight o'er all the earth ; 
 
 Ye who sang creation's story, 
 Now proclaim Messiah's birth: 
 
 Come and worship 
 Worship Christ, the new-born King. 
 
 2 Shepherds in the field abiding, 
 Watching o'er your flocks by night, 
 
 God with man is now residing; 
 Yonder shines the infant light: 
 
 Come and worship 
 Worship Christ, the new-born King. 
 
 3 Sages, leave your contemplations 
 Brighter visions beam afar : 
 
 Seek the great Desire of nations: 
 Ye have seen his natal star: 
 
 Come and worship 
 Worship Christ, the new-born V ing. 
 
 4 Saints, before the altar bending, 
 Watching long in hope and fear, 
 
 Suddenly the Lord, descending, 
 In his temple shall appear : 
 
 Come and worship 
 Worship Christ, the new-born King. 
 
 5 Sinners, wrung with true repentance, 
 Doomed for guilt to endless pains, 
 
 Justice now revokes the sentence 
 Mercy calls you break your chains: 
 
 Come and worship 
 Worship Christ, the new-born King. 
 
 " Good Tidings of Great Joy to all People " 
 is the title to this piece as it appdars in James 
 Montgomery's Original Hymns, 1853. It is 
 one of the best of his poems, full of dignity 
 and force, with a grand sweep of thought 
 cast in magnificent imagery, all to the praise 
 of God. 
 
 What were the actual words of this angels' 
 song ? It is well that we all recollect them 
 " Glory to God in the highest, and on earth 
 peace, good-will toward men !" From a sin- 
 gle form of expression employed here, and 
 coming along the ages through the Latin 
 Vulgate version, has been named an unin- 
 spired chant, one of the noblest in history 
 the Gloria in Excelsis given us by the Greek 
 Church somewhere about 300 A. D. three 
 stanzas in one hymn. The first of them, 
 and the foremost in thought, is "Glory to God 
 in the highest." This is not a prayer at all, 
 but an ascription. It was no time to be ask- 
 ing that God be glorified when the whole 
 universe was quivering with the new disclos- 
 ure of a Gloria in Excelsis such as blind men 
 could see and deaf men could hear. Those 
 angels did not pray, Glory be to God ; but 
 they exclaimed, Glory is to God in the high- 
 est, in the highest ! And then they rush rap- 
 idly into an enumeration of particulars ; the 
 connection of thought is close. Glory to God 
 is in the highest, because peace has come on 
 the earth, and good-will has already gone out 
 toward men. These angels are making pro- 
 clamation that the rebellious race is for ever- 
 more subdued. Men should be redeemed ; 
 sin should be positively checked ; all the ills 
 of a worn-out and wretched existence should 
 be banished ; poverty should be removed, 
 sickness and death find a master; Satan
 
 INCARNATION AND BIRTH. 
 
 153 
 
 should be foiled by Immanuel in person. 
 Hence the vision which flashed on their 
 awakened intelligence and started their song 
 was reversive and revolutionary. The earth 
 seemed to rouse itself to a new being. 
 Cursed for human sin, it saw its deliverance 
 coming. The day had arrived when streams 
 and lakes of crystal should gleam in the sun- 
 shine, when the valleys should smile and 
 laugh and sing, when flowers should bloom 
 and stars should glitter all to the glory of 
 God in the highest ! 
 
 330 
 
 Christ's coming. 
 
 8s, 75, 43. 
 
 JESUS came, the heavens adoring. 
 
 Came with peace from realms on high ; 
 Jesus came for man's redemption, 
 
 Lowly came on earth to die ; 
 Hallelujah ! Hallelujah ! 
 
 Came in deep humility. 
 
 2 Jesus comes again in mercy, 
 
 When our hearts are bowed with care ; 
 Jesus comes again in answer 
 To an earnest heartfelt prayer ; 
 
 Hallelujah ! Hallelujah ! 
 Comes to save us from despair. 
 
 3 Jesus comes to hearts rejoicing, 
 Bringing news of sins forgiven ; 
 
 Jesus comes in sounds of gladness, 
 Leading souls redeemed to heaven ; 
 
 Hallelujah ! Hallelujah ! 
 Now the gate of death is riven. 
 
 4 Jesus comes in joy and sorrow, 
 Shares alike our hopes and fears ; 
 
 Jesus comes, whate'er befalls us, 
 
 Glads our hearts, and dries our tears ; 
 
 Hallelujah ! Hallelujah ! 
 Cheering ev'n our failing years. 
 
 5 Jesus comes on clouds triumphant, 
 When the heavens shall pass away ; 
 
 Jesus comes again in gJory ; 
 Let us then our homage pay, 
 
 Hallelujah ! ever singing. 
 Till the dawn of endless day. 
 
 This hymn was written by the Rev. God- 
 frey Thring in 1862. Its purpose seems to 
 be to show how many ways there may be for 
 interpreting what the Scriptures say concern- 
 ing the second coming of our Lord. Jesus 
 came at Bethlehem ; he comes now to his 
 people when they pray to him, by a genuine 
 answer of help ; he comes in revival times 
 with pardon for sins and news of advance ; 
 he comes spiritually to the believer in all his 
 moods and exposures ; he is going to come 
 finally in the clouds of heaven when the end- 
 less day shall dawn. As one of the speakers 
 at a great meeting in London said on the 
 platform : " Jesus has been coming all the 
 time ever since he went away !" 
 
 33 1 Adeste, Fideles. P. M. 
 
 OH, come, all ye faithful, 
 
 Joyfully triumphant, 
 To Bethlehem hasten now with glad accord ; 
 
 Lp ! in a manger 
 
 Lies the King of angels ; 
 Oh, come, let us adore him, Christ the Lord. 
 
 2 Raise, raise, choirs of angels, 
 Songs of loudest triumph, 
 
 Through heaven's high arches be your praises 
 poured : 
 
 Now to our God be 
 
 Glory in the highest ; 
 Oh, come, let us adore him, Christ the Lord. 
 
 3 Amen ! Lord, we bless thee, 
 Born for our salvation, 
 
 O Jesus ! for ever be thy name adored ; 
 
 Word of the Father, 
 
 Late in flesh appearing ; 
 Oh, come, let us adore him, Christ the Lord. 
 
 This version of the Adeste, fideles, attrib- 
 uted to the seventeenth or eighteenth century, 
 is usually given to Rev. William Mercer. But 
 a careful criticism, following it around through 
 the various hymnals now in use, would reach 
 the conclusion that it was the work of many 
 hands. Very likely Mercer found an old 
 form of rendering and changed it with per- 
 fect freedom, and then with equal frankness 
 others altered his, and so the present compo- 
 sition grew apace. Rev. Frederick Oakeley 
 stands as the next in the line of competition ; 
 and then certain very essential changes were 
 made by the compilers of Hymns, Ancient 
 and Modern. Even our most industrious 
 and indefatigable friend, Rev. Samuel Wil- 
 loughby Duffield, does not seem to have 
 found out who made the Latin hymn; he 
 goes no further than to say that " the original 
 is sometimes ascribed to Bonaventura." 
 
 Concerning the tune with which this com- 
 position is for ever associated it is worth while 
 to give a bit of information. Many years 
 ago the writer of these annotations received 
 from Brazil a printed card on. which was 
 published the following statement, which he 
 has since tried to verify, and which he has 
 every reason now to regard as true. This 
 " Portuguese hymn " was the musical compo- 
 sition of a chapel-master of the King of Por- 
 tugal. His name was Marcas Portugal, and 
 he died at Rio Janeiro early in the present 
 century. The piece was originally played in 
 the service as an offertory. The American 
 missionary, Dr. Fletcher, who has interested 
 himself much in fixing the authorship of it, 
 gives the date of Marcas Portugal's death as 
 1834- 
 
 332 The Glad Song. 8s, 75. 
 
 HARK, the hosts of heaven are singing 
 Praises to their new-born Lord, 
 
 Strains of sweetest music flinging, 
 Not a note or word unheard. 
 
 2 On this night, all nights excelling, 
 God's high praises sounded forth, 
 
 While the angels' songs were telling 
 Of the Lord's mysterious birth. 
 
 3 Through the darkness, strangely splendid, 
 Flashed the light on shepherds' eyes; 
 
 As their lowly flocks they tended, 
 Came new tidings from the skies.
 
 154 
 
 THE LORD JESUS CHRIST. 
 
 4 All the hosts of heaven are chanting 
 Songs with power to stir and thrill, 
 
 And the universe is panting 
 Joy's deep longings to fulfill. 
 
 5 On this day then through creation 
 Let the glorious hymn ring out ; 
 
 Let men hail the great salvation, 
 " God with us," with song and shout. 
 
 DR. E. H. PLUMPTRE. 
 
 Rev. Edward Hayes Plumptre, D. D., au- 
 thor of many excellent hymns, was born in 
 London, August 6, 1821, and educated at 
 King's College, London, and University Col- 
 lege, Oxford. He graduated with high hon- 
 ors, and soon after his entrance into clerical 
 life in 184.^ he rose to eminence both as 
 preacher and theologian. He was called to 
 fill many very important positions, having 
 been Dean of Queen's College, Oxford; 
 Prebendary in St. Paul's Cathedral, London; 
 member of the committee appointed to revise 
 the Old Testament ; rector of Pluckley ; and 
 vicar of Bickley, until in 1881 he became 
 Dean of Bath and Wells. Dr. Plumptre's 
 literary productions have covered a wide 
 range, including the classics, history, biblical 
 criticism, biography, and poetry. He made 
 translations from yEschylus, Sophocles, and 
 Dante. As a hymn-writer he ranks very 
 high, his works being elegant in style and 
 full of fervid sincerity. Many of his pieces 
 are widely used, and deal especially with the 
 church life of the present day. He died at 
 the Deanery, Wells, February i, 1891. 
 
 333 
 
 The Word made flesh. 
 
 P.M. 
 
 CHRIST is born ; tell forth his fame ! 
 Christ from heaven ; his love proclaim ; 
 Christ on earth : exalt his name ! 
 Sing to the Lord, O world, with exultation ; 
 Break forth in glad thanksgiving, every nation : 
 For he hath triumphed gloriously ! 
 
 2 Man in God's own image made, 
 Man, by Satan's wiles betrayed, 
 Man, on whom corruption preyed, 
 
 Shut out from hope of life and of salvation, 
 To-day Christ maketh him a new creation ; 
 For he hath triumphed gloriously ! 
 
 3 He, the Wisdom, Word, and Might ! 
 God, and Son, and Light of Light ; 
 Undiscovered by the sight 
 
 Of earthly monarch or infernal spirit, 
 Incarnate was that we should heaven inherit: 
 For he hath triumphed gloriously ! 
 
 The original of this hymn was composed 
 by St. Cosmas, one of the principal Greek 
 ecclesiastical poets, who died about 760, A. D. 
 It is the first, and the best known, of eight 
 odes or hymns intended for the sen-ice on 
 Christmas day, and was translated into Eng- 
 lish by Dr. John Mason Neale for his Hymns 
 of the Eastern Church, 1862. Since then it 
 has been included in many collections, and 
 different versions of it have been made, al- 
 though the one here quoted is regarded as 
 the best. 
 
 334 "Those holy Voices." 8s, 75. 
 
 HARK ! what mean those holy voices, 
 
 Sweetly warbling in the skies? 
 Sure, the angelic host rejoices 
 
 Loudest hallelujahs rise. 
 
 2 Listen to the wondrous story 
 Which they chant in hymns of joy 
 
 " Glory in the highest, glory : 
 Glory be to God most high ! 
 
 3 " Peace on earth, good-will from heaven, 
 Reaching far as man is found ; 
 
 Souls redeemed and sins forgiven 
 Loud our golden harps shall sound. 
 
 4 " Christ is born, the great Anointed ; 
 Heaven and earth his glory sing : 
 
 Glad receive whom God appointed, 
 For your Prophet, Priest, and King. 
 
 5 " Hasten, mortals ! to adore him, 
 Learn his name and taste his joy ; 
 
 Till in heaven you sing before him, 
 Glory be to God most high !" 
 
 The original of this hymn, the most popular 
 and perhaps the best of all the compositions 
 of Rev. John Cawood, can be found in Lyra 
 Britannica, where it appears with six stanzas. 
 It was first published in Cotterill's Selection, 
 1819. 
 
 In the account which the listening shep- 
 herds gave concerning the matchless music 
 they heard on that eventful night, they men- 
 tioned only the words ; one might be par- 
 doned for wishing they had brought also the 
 score ! We all know how an interesting 
 strain of melody will fix itself in our mem- 
 ories ; sometimes we can hardly keep from 
 humming it over, repeating snatches of it we 
 have caught, and rehearsing to others the 
 way it went, so as to give an idea. It may 
 be that the shepherds remembered parts of
 
 INCARNATION AND BIRTH. 
 
 this ; but if so, we have no means of ascer- 
 taining it. Only the words reach us ; but 
 they are well worth the study of the world. 
 The startling abruptness with which this se- 
 raphic anthem fell on the ears of the herdsmen 
 that first Christmas night adds greatly to the 
 dramatic effect of the scene: Hardly linger- 
 ing for their leader to end his communication, 
 that choir of singers " suddenly" burst forth 
 in one loud volume of exquisite harmony, 
 celebrating the praises of Jehovah, whom 
 they saw in a fresh field of splendid display. 
 There was a vast number of singers " a 
 host ;" that is to say, an army, " an army cel- 
 ebrating a peace." 
 
 Surely there was enough to inspire their 
 music ; and great armies of voices sing to- 
 gether quite often with immense power of 
 rich and voluminous harmony. It was an 
 exaggeration, no doubt, but ancient history 
 gravely records that, when the invader of 
 Macedon was finally expelled, the victorious 
 Greeks who heard the news, and so learned 
 that freedom had come and fighting was over 
 and home was near, raised along the military 
 lines and throughout the camp such a shout 
 of Soter ! Soter ! a Saviour ! a Saviour ! 
 that birds on the wing dropped down. It 
 may even have been so ; but what was that 
 little peninsula of Greece as compared with 
 this entire race redeemed from Satan unto 
 God! 
 
 335 
 
 ''Star of the East." 
 
 IIS, IOS. 
 
 BRIGHTEST and best of the sons of the morning ! 
 
 Dawn on our darkness and lend us thine aid ; 
 Star of the East, the horizon adorning, 
 
 Guide where our infant Redeemer is laid. 
 
 2 Cold on his cradle the dew-drops are shining ; 
 Low lies his head with the beasts of the stall: 
 
 Angels adore him, in slumber reclining, 
 Maker, and Monarch, anci Saviour of all ! 
 
 3 Say shall we yield him, in costly devotion, 
 Odors of Edom and offerings divine ? 
 
 Gems of the mountains, and pearls of the ocean, 
 Myrrh from the forest, or gold from the mine? 
 
 4 Vainly we offer each ample oblation, 
 Vainly with gold would his favor secure: 
 
 Richer, by far, is the heart's adoration ; 
 Dearer to God are the prayers of the poor. 
 
 5 Brightest and best of the sons of the morning ! 
 Dawn on our darkness and lend us thine aid ; 
 
 Star of the East, the horizon adorning, 
 Guide where our infant Redeemer is laid. 
 
 Another of the fine anthem-pieces con- 
 tributed to the services of praise of all the 
 churches by Reginald Heber, the English 
 Bishop of Calcutta. He wrote it, however, 
 before he had reached his preferment, when 
 he was the rector of Hodnet, in 1811. It 
 appeared in the Christian Observer in a 
 series designed for the Sundays and principal 
 
 holy days of the year, connected in some 
 degree with their particular collects and gos- 
 pels, and intended to be sung between the 
 Nicene Creed and the sermon. It is inter- 
 esting to learn from the poet's own words 
 that in these pieces " no fulsome or indecor- 
 ous language has been knowingly adopted ; 
 no erotic addresses to him whom no unclean 
 lips can approach ; no allegory, ill-understood 
 and worse applied." And it is recorded in 
 his biography that after he had reached India 
 he spent one Christmas, that of 1824, at 
 Meerut, where on December 19 he dedicated 
 a church ; and then he had the satisfaction 
 of hearing this hymn, which was designed 
 for Epiphany, and another designed for St. 
 Stephen's Day, " sung better than he ever 
 heard them before." Its title is " Star of the 
 East." Dr. Cunningham Geikie says some 
 things worth recalling in one of his comments 
 upon the passage of Scripture to which it 
 refers : 
 
 " The stars were supposed then, as they 
 have been till recent times, to exercise supreme 
 influence over human life and the course of 
 nature, and from this belief a vast system of 
 imaginary results was elaborated. The posi- 
 tion of the stars at a child's birth was held to 
 determine its future fate or fortune, and hence 
 to cast nativities early became one of the most 
 important functions of astrologers. It was 
 universally believed that extraordinary events, 
 especially the birth and death of great men, 
 were heralded by appearances of stars, and 
 still more by comets, or by conjunctions, of 
 the heavenly bodies. Thus Suetonius tells 
 us that at the death of Caesar ' a hairy star 
 shone continuously for seven days, rising 
 about the eleventh hour ;' and Josephus re- 
 lates that for a whole year before the fall of 
 Jerusalem a star, in the- shape of a sword, 
 hung over the doomed city. A hundred and 
 thirty years after Christ's birth a false Mes- 
 siah, in Hadrian's reign, assumed the title of 
 Bar-Cocheba ' the son of the star ' in 
 allusion to the star to come out of Jacob. 
 The Jews had already, long before Christ's 
 day, dabbled in astrology and the various 
 forms of magic which became connected 
 with it." 
 
 336 " Daughter of Zion r us, ios. 
 
 DAUGHTER of Zion ! awake from thy sadness: 
 
 2 Strong were thy foes, but the arm that subdued them. 
 And scattered their legions, was mightier far; 
 
 They fled like the chaff from the scourge that pursued 
 
 them ; 
 For vain were their steeds and their chariots of war!
 
 i 5 6 
 
 THE LORD JESUS CHRIST. 
 
 3 Daughter of Zion ! the Power that hath saved thee, 
 Extolled with the harp and the timbrel should be : 
 
 Shout ! for the foe is destroyed that enslaved thee, 
 Th' oppressor is vanquished, and Zion is free ! 
 
 In the Church Psalmody published in 1831, 
 this poem is attributed to Fitzgerald's Collec- 
 tion, 1830, and the same conclusion has been 
 reached by several other compilers. The 
 piece appeared in Dr. Hastings' Spiritual 
 Songs, 1833; but it was not written by Dr. 
 Hastings, as a careful index of his many 
 hundred hymns proves. It is probably of 
 American origin ; and indeed the fact is in- 
 explicable how all the publication and all the 
 use of the music for sixty years should alike 
 have failed to evoke the name of the author. 
 
 337 
 
 The Morning Star. 
 
 P.M. 
 
 How brightly shines the Morning Star ! 
 What ray divine streams from afar ! 
 
 God's glory there is shining. 
 Bright beam of God ! which scatters night, 
 And guides the wandering soul aright 
 
 Which after truth is pining : 
 Jesus ! God's Word ! truth revealing, 
 Sorrow healing, soothe our sighing, 
 Dry our tears, and end our dying. 
 
 2 My comfort here, my joy above, 
 Man's son, son of the Father's love, 
 
 Enthroned in highest heaven, 
 With my whole heart thy praise I sing ; 
 To thee, our Prophet, Priest, and King, 
 
 Be endless honors given. 
 Saviour, to thee, trusting, clinging, 
 Come I bringing soul and spirit, 
 Thee, my portion, to inherit. 
 
 3 Aid me, my God, to sing thy praise, 
 Thine ageless love, thy matchless grace, 
 
 In Christ our Lord appearing. 
 When such a gift God gave for thee, 
 When such a brother true is he, 
 
 Why still, my soul, be fearing? 
 Choos'e him, know him, greatest, dearest, 
 Best, and nearest, to befriend thee 
 'Gainst all foes who may offend thee. 
 
 4 To him who conquered death and hell, 
 To him let joyous anthems swell 
 
 Throughout heaven's great for ever. 
 Praise to the Lamb that once was slain, 
 Glory to him who bore our pain, 
 
 Flow on, an endless river! 
 Earth and heaven creatures lowly, 
 Angels holyjoin your voices, 
 Till the world with praise rejoices. 
 
 5 Rejoice, ye heavens; thou, earth, reply: 
 With praise, ye sinners, fill the sky, 
 
 For this, his incarnation. 
 Incarnate God, put forth thy power, 
 Ride on, ride on, great Conqueror, 
 
 Till all know thy salvation. 
 Amen, amen : hallelujah ! 
 Hallelujah ! praise be given 
 Evermore by earth and heaven ! 
 
 Rev. John Morrison Sloan, M. A., son of a 
 Scotch farmer, was born in Ayrshire, May 19, 
 1835, and studied at the universities of Glas- 
 gow, Edinburgh, and Erlangen, Germany, 
 graduating at Edinburgh in 1 859. Five years 
 later he became collegiate minister of the 
 Free Church in Dalkeith, and afterward was 
 
 settled over Free Churches in Aberdeen and 
 Glasgow ; he is at present a pastor in Edin- 
 burgh. He has made several translations 
 from the German, the most widely known 
 being the one given above. This was pub- 
 lished in Wilson's Sen/ice of Praise, 1865. 
 It is a version of the German hymn begin- 
 ning, " Wie herrlich strahlt dcr Morgen- 
 stern." The original was first given to the 
 public in 1766, and was entitled, "Longing 
 After Union with Jesus, on the Model of the 
 old hymn, ' Wie schon leuchtet der Morgen- 
 stern.' " This last is the well-known compo- 
 sition of Philipp Nicolai. Dr. Johann Adolf 
 Schlegel, author of the German original of 
 the poem before us, was born at Meissen in 
 Saxony, September 17, 1721. In 1754 he 
 became chief pastor of the Holy Trinity 
 Church at Zerbst. He died at Hannover, 
 September 16, 1793. 
 
 338 
 
 " Hail the Star.' 
 
 P.M. 
 
 ALL my heart this night rejoices, 
 As I hear, far and near, 
 
 Sweetest angel voices ; 
 " Christ is born !" their choirs are singing, 
 Till the air everywhere 
 Now with joy is ringing. 
 
 2 For it dawns, the promised morrow 
 Of his birth, who the earth 
 
 Rescues from her sorrow. 
 God to wear our form descendeth ; 
 Of his grace to our race 
 Here his Son he lendeth. 
 
 3 Hark ! a voice from yonder manger 
 Soft and sweet doth entreat 
 
 Flee from woe and danger ; 
 Brethren, come; from all that grieves you 
 You are freed ; all you need 
 Here your Saviour gives you. 
 
 4 Come, then, let us hasten yonder; 
 Here let all, great and small, 
 
 Kneel in awe and wonder. 
 Love him who with love is yearning ; 
 Hail the Star that from far 
 Bright with hope is burning. 
 
 This hymn was originally written by Rev. 
 Paul Gerhardt in 1653. It begins : " Warum 
 sollf ich mich denn gramen ?" Miss Cath- 
 erine Winkworth gave it its English dress, 
 and it was published in Lyra Germanica, 
 1858. It is always difficult to say which 
 should be credited with a new hymn, the 
 author or the translator, for generally a good 
 version needs and exhibits as much genius as 
 a good poem ; and there remains the fact that 
 the first draft would never have seen the light 
 in another language without the aid of one 
 who could paraphrase it there in fitting form 
 for public use. So we, having done jus- 
 tice to Miss Winkworth in another connec- 
 tion, choose to give here some account of 
 Paul Gerhardt, several of whose very best
 
 INCARNATION AND BIRTH. 
 
 '57 
 
 REV. PAUL GERHARDT. 
 
 hymns have found their way into American 
 hymnals. 
 
 Rev. Paul Gerhardt was born in Grafen- 
 haynchen, Saxony, March 12, 1607. He 
 studied at Wittenberg, and when quite on in 
 middle life was chosen as a preacher to the 
 congregation in Mitten walde. Six years later 
 he was transferred to the Church of St. Nico- 
 las in Berlin, but a refusal to subscribe to 
 certain edicts which he considered as attempts 
 to unite the Lutheran and Reformed parties 
 caused his dismissal in 1666. He was made 
 Archdeacon of Liibben in 1668. He was 
 the best of all the hymn-makers of Germany, 
 the most spiritual and the most popular in 
 the age in which he lived. He managed in 
 his songs to keep the doctrinal force of evan- 
 gelical truth without harshness ; his rhyth- 
 mical power was great, and common people 
 understood his verses easily, singing them 
 with a heartfelt enthusiasm. He died at Liib- 
 ben, June 7, 1676. 
 
 339 
 
 " God Incarnate? 
 
 los. 61. 
 
 CHRISTIANS, awake, salute the happy morn 
 Whereon the Saviour of the world was born ; 
 Rise to adore the mystery of love 
 Which hosts of angels chanted from above ; 
 With them the joyful tidings first begun 
 Of God incarnate and the virgin's Son. 
 
 2 With burst of music the celestial choir 
 In hymns of joy, unknown before, conspire; 
 The praises of redeeming love they sang, 
 And heaven's whole arch with hallelujahs rang: 
 God's highest glory was their anthem still, 
 Peace upon earth, and unto men good-will. 
 
 3 Oh, may we keep and ponder in our mind 
 God's wondrous love in saving lost mankind, 
 Trace we the babe, who hath retrieved our loss, 
 From his poor manger to his bitter cross; 
 Treading his steps, assisted by his grace, 
 Till man's first heavenly state again takes place. 
 
 This is found in the second volume of 
 John Byrom's Miscellaneous Poems, 1773, 
 where it is entitled " A Hymn for Christmas 
 Day." The author was the son of a linen- 
 draper, and was born near Manchester, Eng- 
 land, in a small town called Kersall, some 
 time in 1691. He was educated at Trinity 
 College, where he afterwards became a Fel- 
 low. He began study for the medical profes- 
 sion, but gave up the plan ; then set himself 
 up as a teacher of a system of shorthand. He 
 tried to marry his cousin Elizabeth, but his 
 wealthy relatives objected to the match, and 
 so for some years he had to work hard for a 
 subsistence. By-and-by, however, he suc- 
 ceeded to the family estate at Kersall, and 
 there he died, September 28, 1763, with the 
 kind regards of all who knew him. 
 
 Throughout his life this author was asso- 
 ciated with the Wesleys, though the intense 
 earnestness of the lives and beliefs of the 
 Methodist preachers scarcely accorded wfth 
 the philosophy of him whose rule was " to be 
 quiet and happy and let the world go." His 
 early religious convictions separated him from 
 the sympathy and companionship of the cler- 
 gy of his day ; so he resigned his fellowship, 
 and with it his prospects for church honors 
 and advancement. He entered upon a liter- 
 ary life, writing for The Spectator, and trans- 
 lating pieces from the French and German 
 mystics. For his recreation he wrote hymns 
 also, in a smooth and flowing style ; one of 
 the best of them being this one before us, 
 which is a favorite and in almost universal use 
 throughout England. Some of his epigrams 
 have reached down even to our day. For he 
 is the man who wrote those funny lines con- 
 cerning Handel and Bononcini : 
 
 " Strange all this difference should be 
 'Twixt tweedledum and tweedledee." 
 
 He was, no doubt, a queer man, but he 
 must have been a good one. He was asso- 
 ciated with good people, and helped wher- 
 ever he could. He taught Charles Wesley to 
 use stenography in writing his sermons and 
 hymns. When these founders of Methodism 
 brought out their book of sacred songs, By-
 
 1 5 8 
 
 THE LORD JESUS CHRIST. 
 
 >ilent night ! holiest night ! 
 rkness flies and all is light ! 
 
 rom's judicious criticism and kindly advice 
 greatly aided them in the work. The per- 
 sonal appearance of this man is worth record- 
 ing. He is said to have been extremely tall ; 
 he carried a stick with a crooked top, and he 
 wore "a curious low -polled, slouched hat, 
 from under the long-peaked front brim of 
 which his benignant face bent forward a 
 cautiously inquisitive sort of look, as if he 
 were in the habit of prying into everything, 
 without caring to let everything enter deeply 
 into him." 
 
 34O The Birth at Bethlehem. P. M. 
 
 HOLY night ! peaceful night ! 
 Through the darkness beams a light 
 Yonder, where they sweet vigils keep 
 O'er the Babe, who, in silent sleep, 
 Rests in heavenly peace. 
 
 2 S 
 Da 
 
 Shepherds hear the angels sing 
 " Hallelujah ! hail the King! 
 Jesus Christ is here!" 
 
 3 Silent night ! holiest night ! 
 Guiding Star, oh, lend thy light ! 
 See the eastern wise men bring 
 Gifts and homage to our King ! 
 
 Jesus Christ is here ! 
 
 4 Silent night ! holiest night ! 
 Wondrous Star ! oh, lend thy light ! 
 With the angels let us sing 
 Hallelujah to our King ! 
 
 Jesus Christ is here ! 
 
 It does not seem to be known anywhere as 
 yet who wrote this version in English of the 
 German hymn of Joseph Mohr : Stille Nacht, 
 heil'ge Nacht, a favorite carol for Christmas 
 in the German Fatherland ; the date of the 
 original composition is 1818. The commen- 
 tator, Lange, has taken up a question interest- 
 ing to many students of the inspired Word : 
 
 "If it be asked how Providence would em- 
 ploy such a deceptive art for the purpose of 
 guiding the Magi to the truth, we reply that 
 there is a vast difference between earlier and 
 later astrology. Just as chemistry sprung 
 from alchemy, so ancient pagan astrology was 
 the parent of our modern science of astron- 
 omy. But the tendency of all true science is 
 to point the way to faith. A perception of 
 the harmonious order of the firmament, and 
 especially a knowledge of astronomy, would 
 direct devout minds to Him who is the cen- 
 ter of the spiritual solar system, to the cre- 
 ative Word, the source of all order. Besides, 
 it was not astrological inquiry which primari- 
 ly determined the Magi to undertake the jour- 
 ney to Jerusalem, but their belief in the Mes- 
 siah promised to the Jews, of whom they had 
 heard. They were men earnest in their deep 
 longings, and believers according to the meas- 
 ure of preparing grace granted them. Hence 
 
 their astrological knowledge was used only as 
 the instrument of advancing and directing 
 their faith. Thus divine Providence might 
 condescend even to their erroneous ideas, and 
 cause the appearance of the star to coincide 
 with the conviction in their hearts that the 
 birth of the Messiah had then taken place ; 
 more especially as their mistake implied at 
 least that the whole starry world points to 
 Christ, and that particular law of providence, 
 according to which great leading events in 
 the kingdom of God are ushered in by solemn 
 and striking occurrences, both terrestrial and 
 celestial. Thus all secular knowledge, how- 
 ever blended with error, serves to draw heav- 
 enly minds to Christ. Error is but the husk, 
 truth is the kernel. Accordingly the star 
 which was a sign to these wise men is to us a 
 symbol that all nature in particular the star- 
 ry heavens, and the whole compass of natural 
 science if properly understood, will, under 
 divine guidance, lead us to deeper and strong- 
 er faith." 
 
 34 | Alpha and Omega. P. M. 
 
 OF the Father's love begotten, 
 
 Ere the worlds began to be, 
 He, the Alpha and Omega, 
 
 He the source, the ending he, 
 Of the things that are, that have been, 
 
 And that future years shall see, 
 Evermore and evermore ! 
 
 2 At his word the worlds were framed ; 
 He commanded ; it was done : 
 
 Heaven and earth and depths of ocean 
 
 In their threefold order one; 
 All that grows beneath the shining 
 
 Of the moon and burning sun, 
 Evermore and evermore ! 
 
 3 He is found in human fashion, 
 Death and sorrow here to know, 
 
 That the race of Adam's children, 
 Doomed by law to endless woe, 
 
 May not henceforth die and perish 
 In the dreadful gulf below, 
 Evermore ana evermore! 
 
 4 Christ, to thee, with God the Father, 
 And, O Holy Ghost, to thee, 
 
 Hymn, and chant, and high thanksgiving, 
 
 And unwearied praises be, 
 Honor, glory, and dominion, 
 
 And eternal victory, 
 Evermore and evermore ! 
 
 Just how much of solid doctrine can safely 
 be introduced into a hymn is one of the ques- 
 tions of our modern times. In this instance 
 we have a peculiar answer. For one of the 
 most abstruse and difficult dogmas of the 
 primitive church has been handed down to us 
 in a Latin ode of Aurelius Prudentius Clem- 
 ens, written in the beginning of the fifth cen- 
 tury of the Christian era. The mystery of 
 Jesus Christ's pre-existence is to be made the 
 theme of a song of praise. It requires a ge- 
 nius to do that ; and this ancient lawver and
 
 INCARNATION AND BIRTH. 
 
 159 
 
 poet was certainly one of the higher sort. 
 Dean Milman says he was " the great popular 
 author of the Middle Ages." One historian, 
 after studying the records of that awakened 
 period, declares Prudentius to have been 
 "the Horace and Virgil of the Christians." 
 Another says he was " the first Christian 
 poet." Still another, at loss for a panegyric, 
 cries out, " He was the Latin Dr. Watts!" 
 Some, however, do not agree to all this ; and 
 we need go no farther than to say that this 
 poem, " Corde natus e parentis" is worthy of 
 the highest encomium. It shows itself here 
 in the English translation made by Dr. John 
 Mason Neale and Sir Henry Williams Baker. 
 
 342 Foretold and Manifested. P. M. 
 
 HE is here whom seers in old time 
 
 Chanted of, while ages ran ; 
 Whom the writings of the prophets 
 Promised since the world began : 
 Then foretold, now manifested. 
 To receive the praise of man, 
 Evermore and evermore ! 
 
 2 Prajse him, O ye heaven of heavens ! 
 Praise him, angels in the height ! 
 
 Every power and every virtue, 
 Sing the praise of God aright : 
 
 Let no tongue of man be silent, 
 Let each heart and voice unite, 
 Evermore and evermore ! 
 
 3 Thee let age, and thee let manhood, 
 Thee let choirs of infants sing; 
 
 Thee the matrons and the virgins, 
 
 And the children answering ; 
 Let their modest song re-echo, 
 
 And their heart its praises bring, 
 Evermore and evermore ! 
 
 4 Laud and honor to the Father, 
 Laud and honor to the Son, 
 
 Laud and honor to the Spirit, 
 
 Ever Three and ever One : 
 Consubstantial, co-eternal, 
 
 While unending ages run, 
 Evermore and evermore ! 
 
 This is a part of the preceding hymn, trans- 
 lated by Dr. John Mason Neale, and supple- 
 mented by a Doxology in the same meter. 
 The idea of our divine Lord as a person is to 
 many minds exceedingly indefinite. He seems 
 a mere historic character, born, living, dying, 
 like any other being among the generations 
 of men. We accept his deity as a mysterious 
 doctrine of revelation, essential, of course, to 
 his office and work ; but our understanding 
 of the ineffable meaning it bears is very vague 
 and irrelevant. And that strange life, which 
 began at the manger in Bethlehem, ran through 
 some sorrowful years in Galilee, and then ended 
 on the cross at Jerusalem, has no real signi- 
 ficance as a mission of Immanuel, " God with 
 us." We hardly know how to deal with it. 
 Really the weakness of many believers is ow- 
 ing to their absolute inability to make this 
 personal career of our Redeemer available in 
 their experience. 
 
 Such confusion is perfectly natural. It is 
 the necessary sequence of a miserable mis- 
 take. How childishly inadequate is the con- 
 ception of an infinite Son of God which limits 
 him consciously or unconsciously to an earthly 
 history ending in a failure ! Now the Scrip- 
 ture insists that Jesus' birth was not his be- 
 ginning, nor was his death his end. The thirty- 
 three years of his human existence bear al- 
 most no measure or relation to the real dura- 
 tion of his life. He was living for an eternity 
 previous to their commencing; he is living 
 now in an eternity as unbroken and as bound- 
 less as ever. The incarnation was an incident 
 in his career ; it was only a part of his work 
 of redemption, a necessary part, a noble part, 
 but not the whole. His biography would have 
 to be written with an alphabet, the Alpha of 
 which no human voice ever repeated, the 
 Omega of which no mortal tongue would 
 know how to speak. 
 
 343 A Friend from heaven. P. M. 
 
 ONE is kind above all others ; 
 
 Oh, how he loves ! 
 His is love beyond a brother's ; 
 
 Oh, how he loves ! 
 
 Earthly friends may fail and leave us, 
 This day soothe, the next day grieve us, 
 But this Friend will ne'er deceive us 
 
 Oh, how he loves ! 
 
 2 "T is eternal life to know him ; 
 Oh, how he loves ! 
 
 Think, oh, think how much we owe him ; 
 
 Oh, how he loves ! 
 
 With his precious blood he bought us, 
 In the wilderness he sought us, 
 To his fold he safely brought us ; 
 
 Oh, how he loves ! 
 
 3 We have found a friend in Jesus ; 
 Oh, how he loves ! 
 
 'T is his great delight to bless us ; 
 
 Oh, how he loves ! 
 How our hearts delight to hear him 
 Bid us dwell in safety near him ! 
 Why should we distrust or fear him ? 
 
 On, how he loves ! 
 
 4 All our sins shall be forgiven ; 
 Oh, how he loves ! 
 
 Backward shall our foes be driven ; 
 
 Oh, how he loves ! 
 Blessings rich he will provide us, 
 Naught but good shall e'er betid* us, 
 Safe to glory he will guide us ; 
 
 Oh, how he loves ! 
 
 The author of this hymn, Miss Marianne 
 Nunn, was born in Colchester, Essex, Eng- 
 land, May 17, 1778, lived in retirement, and 
 died, unmarried, in 1847. The hymn which 
 bears her name in not a few of the best col- 
 lections was contributed to a volume pre- 
 pared by her brother, the Rev. John Nunn, 
 entitled Psalms and Hymns, and published 
 in 1817. It was given first to the American 
 public by Dr. Leavitt in The Christian Lyre, 
 1830, and has been repeated frequently since 
 on this side of the water. The first line has
 
 l6o 
 
 THE LORD JESUS CHRIST. 
 
 been subjected to many changes in order to 
 distinguish it from that of Newton : " One 
 there is above all others." 
 
 344 ' Jesus is God .'" C . M . D. 
 
 JESUS is God ! The glorious bands 
 
 Of holy angels sing 
 Songs of adoring praise to him, 
 
 Their Maker and their King. 
 He was true God in Bethlehem's crib, 
 
 On Calvary's cross true God, 
 He who in heaven eternal reigned, 
 
 In time on earth abode. 
 
 2 Jesus is God ! Oh, could I now 
 But compass land and sea 
 
 To teach and tell this single truth, 
 
 How happy should I be ! 
 Oh, had I but an angel's voice, 
 
 I would proclaim so loud 
 Jesus, the good, the beautiful, 
 
 Is everlasting God ! 
 
 3 Jesus is God ! If on the earth 
 This blessed faith decays, 
 
 More tender must our love become, 
 
 More plentiful our praise. 
 We are not angels, but we may 
 
 Down in earth's corners kneel, 
 And multiply sweet acts of love, 
 
 And murmur what we feel. 
 
 4 Jesus is God ! Let sorrow come, 
 And pain, and every ill ; 
 
 All are worth while, for all are means 
 
 His glory to fulfill; 
 Worth while a thousand years of life, 
 
 To speak one little word, 
 If only by our faith we own 
 
 The Godhead of our Lord ! 
 
 This is given in Dr. Frederick William 
 Faber's Hymns, 1862. There are times in 
 which a genuine Christian will not consent to 
 be anything less than dogmatic. He knows, 
 and he has nothing to do with mere hopes or 
 surmises. He has a conviction, now he wants 
 to have it hold him up : " Teneo et Teneor.'. 
 Raphael Aben-Ezra, the old Jew in Hypatta, 
 is made by Charles Kingsley to say : " I want 
 a faith past argument ; one which, whether I 
 can prove it or not to the satisfaction of the 
 lawyers, I believe to my own satisfaction, and 
 act on as undoubtingly and unreasoningly as 
 I do upon my own personal identity. I do n't 
 want to possess a faith, I want a faith which 
 will possess me." Most of us understand 
 very well the feeling which the apostle Paul 
 expresses in his last letter to Timothy : " I 
 know whom I have believed, and I am per- 
 suaded that he is able to keep that which I 
 have committed to him against that day." 
 And when one knows a thing of such vast 
 reach and value, he wishes to say and to sing 
 it. This is the sentiment which Dr. Frederick 
 William Faber has voiced in the noble hymn 
 before us. There never was a period when 
 such a ringing lyric was demanded more or 
 more needed than now. The day is not so 
 very far ahead as some imagine in which to 
 speak one little word for the absolute God- 
 
 head of our Lord may be worth a thousand 
 years of life. 
 
 345 
 
 Bethlehem Star. 
 
 C. M. D. 
 
 As shadows cast by cloud and sun 
 
 Flit o'er the summer grass, 
 So, in thy sight, Almighty One, 
 
 Earth's generations pass. 
 And as the years, an endless host, 
 
 Come swiftly pressing on, 
 The brightest names that earth can boast 
 
 Just glisten and are gone. 
 
 2 Yet doth the star of Bethlehem shed 
 
 A luster pure and sweet ; 
 And still it leads, as once it led, 
 
 To the Messiah's feet. 
 O Father, may that holy star 
 
 Grow every year more bright, 
 And send its glorious beams afar 
 
 To fill the world with light. 
 
 Eighty-four years had the author of these 
 lines lingered on the earth, and yet he him- 
 self said of human life it was as if a shadow 
 should " flit o'er the summer grass." He died 
 abruptly, by what some would call an acci- 
 dent. This hymn was indeed the fittest to 
 sing at his funeral. His own name was one 
 of " the brightest names that earth can boast." 
 It seemed now one of the fairest lights that 
 " just glisten and are gone." 
 
 William Cullen Bryant was born in Cum- 
 mington, Mass., November 3, 1794, and died 
 June 12, 1878, in New York city. His life is 
 a part of American history, and his poetry a 
 part of the world's literature.
 
 LIFE AND CHARACTER. 
 
 161 
 
 Trained in the midst of all which is noblest 
 in New England, his ancestral stock revealed 
 in every grand and beautiful act of his whole 
 career, a versifier from his earliest years, edu- 
 cated in Williams College, from which he 
 withdrew to begin the study of law, suddenly 
 this young man astonished the poets of the 
 age by coming in among them with Thanatop- 
 sis in his hands. Then our country recog- 
 nized him, and from that day to this every- 
 body knows his story down to that sunshiny 
 time in which there were signs of the land 
 " in which it seemed always afternoon," while 
 as our veteran journalist he moved quietly 
 along the familiar streets of the metropolis. 
 Those were sweet, gentle years ; his benig- 
 nant mien, his unfailing courtesy as a gentle- 
 man of the old school of manners, his spright- 
 ly step and dignified bearing, his keen eyes, 
 even his long beautiful beard, rendered him 
 conspicuous in the town. He spent much of 
 his time in the country, but his orations and 
 addresses kept the community acquainted 
 with his personality, which in some measure 
 was lost in the editorial reserve of a political 
 newspaper. 
 
 It is unnecessary to say more about these 
 general facts. It is for another purpose that 
 his name is introduced in this article. Our 
 theme is found in the poet's hymns. There 
 is a word used in the Oxford Essays, but not 
 yet received into the dictionaries, which one 
 for an occasion would be glad to welcome 
 just now. But the remembrance of Mr. 
 Bryant's fastidiousness in relation to passing 
 newly-minted coins in American literature 
 keeps one back from speaking of him as a 
 " hymnist," when he rather wishes he could 
 say right out what he means. 
 
 The religious tone of Mr. Bryant's poetry 
 is apparent, and forms one of its chief attrac- 
 tions ; but he does not always propose to be 
 lyrical even in his devotional strains. His 
 contributions to the usual collections are scat- 
 tered, and only four or five have come widely 
 into use in the worship of God's people of 
 every name. 
 
 It is likely that in the later and more tran- 
 quil experiences of his busy existence, when, 
 as we easily gather from his other writings, 
 his own religious life was deepening and 
 growing richer with visions of the fair world 
 to come, most of these pieces actually sung 
 in evangelical churches were written. The 
 hymn before us was published in the Hymnal 
 of the American Methodist Episcopal Church, 
 1878. But it was composed for the semi- 
 centennial celebration of the Church of the 
 Messiah in Boston, March 19, 1875. 
 
 346 " The King in his beauty.'" C. M. 
 
 LORD Jesus! when I think of thee, 
 
 Of all thy love and grace, 
 My spirit longs and fain would see 
 
 Thy beauty, face to face. 
 
 2 And though the wilderness I tread, 
 A barren, thirsty ground, 
 
 With thorns and briars overspread, 
 Where foes and snares abound ; 
 
 3 Yet in thy love such depths I see, 
 My soul o'erflows with praise 
 
 Contents itself, while, Lord, to thee 
 A joyful song I raise. 
 
 4 My Lord, my Life, my Rest, my Shield, 
 My Rock, my Food, my Light ; 
 
 Each thought of thee doth constant yield 
 Unchanging, fresh delight. 
 
 5 My Saviour, keep my spirit stayed, 
 Hard following after thee; 
 
 Till I, in robes of white arrayed, 
 Thy face in glory see. 
 
 Rev. James George Deck, the author of a 
 number of hymns which have become widely 
 known, was born in 1802 at Bury St. Ed- 
 munds, England, and educated for the British 
 army. In 1829 he was an officer on field- 
 service in India, but his health failed, and he 
 was obliged to resign his profession in 1835 
 and return to England. Having joined the 
 Plymouth Brethren, he took charge of a con- 
 gregation of that body at Wellington, Somer- 
 setshire, in 1 843. From there he went for a 
 time to Weymouth, and in 1852 emigrated to 
 New Zealand, where he died in 1884. Mr. 
 Deck published a number of hymns, most of 
 which were included in Dr. Walker's Collec- 
 tion, 1855-80. These are marked by direct- 
 ness and simplicity of style and great earnest- 
 ness. He also produced several works of an 
 argumentative nature, On Receiving and Re- 
 jecting Brethren from the Table of the Lord, 
 and A Word of Warning to All who Love 
 the Lord Jesus, being among the best known. 
 
 347 Christ's earthly path. C. M. 
 
 O LORD, we now the path retrace 
 Which thou on earth hast trod, 
 
 To man thy wondrous love and grace, 
 Thy faithfulness to God ! 
 
 2 Thy love, by man so sorely tried, 
 Proved stronger than the grave; 
 
 The very spear that pierced thy side 
 Drew forth the blood to save. 
 
 3 Unmoved by Satan's subtle wiles, 
 Or suffering, shame, or loss, 
 
 Thy path, uncheered by earthly smiles, 
 Led only to the cross. 
 
 4 O Lord, with sorrow and with shame, 
 We meekly would confess 
 
 How little we, who bear thy name, 
 Thy mind, thy ways, express. 
 
 5 Give us thy meek, thy lowly mind ; 
 We would obedient be. 
 
 And all our rest and pleasure find 
 In fellowship with thee.
 
 1 62 
 
 THE LORD JESUS CHRIST. 
 
 Another piece written by Rev. James 
 George Deck, and found in his Hymns for 
 the Poor of the Flock, 1838. It affords a 
 good example of the style of this writer as he 
 appears in one of those meditative moods so 
 characteristic of his poetry. He is always 
 clear and intelligible ; but his thoughts are 
 often so intense that he is almost mystical in 
 utterance. His Saviour is unseen, but not 
 less beloved for all that. From some hints 
 we have in the scattered references of Scrip- 
 ture, we should be led to think that our 
 Lord's life was so laborious and worried that 
 he looked worn and wan, and might well 
 have been compared to a root out of dry 
 ground, with no form or comeliness. One 
 time when he was preaching, the Jews inti- 
 mated that they thought him not far from 
 fifty years old. They erred by full twenty 
 years, for he was not thirty-four when he 
 died. Loneliness and exposure may quite 
 likely have rendered him aged before his 
 time. We must wait, therefore, if we would 
 have a fitting conception of Jesus as a king 
 in his beauty, until we behold him in the 
 land which is very far off. He bore with 
 him his human form into heaven. And there 
 can be no reason for hesitancy in believing 
 that when we shall see his face we shall find 
 he has grouped together in his person all the 
 best features of perfect manhood ; he will 
 present to us the pattern form of our race ; 
 the sinless, unwarped, uninjured ideal of 
 humanity, royal in its mien as the Creator 
 saw it when he pronounced it good in the 
 purity of Paradise. " Thou art fairer than 
 the children of men ; grace is poured into thy 
 lips : therefore God hath blessed thee for 
 
 348 " 'Our infirmities " C. M. 
 
 JESUS, and didst thou condescend, 
 
 When vailed in human clay, 
 To heal the sick, the lame, the blind, 
 
 And drive disease away? 
 
 2 Didst thou regard the beggar's cry, 
 And give the blind to see? 
 
 Jesus, thou Son of David, hear 
 Have mercy, too, on me. 
 
 3 And didst thou pity mortal woe, 
 And sight and health restore? 
 
 Then pity, Lord, and save my soul, 
 Which needs thy mercy more. 
 
 4 Didst thou regard thy servant's cry, 
 When sinking in the wave? 
 
 I perish, Lord ; oh, save my soul! 
 For thou alone canst save. 
 
 Rev. Samuel Willoughby Duffield, the au- 
 thor of English Hymns, is the only one of all 
 the hymn-critics who busy their lives in look- 
 ing up credits for the songs they find, that 
 
 has deigned to notice this one. And all he 
 could discover was that it was found first in 
 Ash and Evans Collection, 1769. There it 
 shows the signature, "Am-a," which can be 
 imagined to mean "Amelia;" and no one can 
 say just how the hymn has improved upon 
 this simple start until now it rejoices in the 
 full name of " Mrs. Amelia Wakeford." But 
 the piece is worthy of its place. It is a neat 
 adaptation of the old story of a sightless sin- 
 ner, healed and converted to the spiritual 
 uses of religious illumination by Christ. I 
 remember seeing in a German gallery once a 
 painting representing Bartimeus at the gates 
 of Jericho, the moment when he received his 
 sight under the miraculous power of Jesus. 
 It did not satisfy my imagination. I think 
 the time for such a picture should be a little 
 later in his history, when, I doubt not, that 
 most grateful man might have been found at 
 the work of leading other blind men to the 
 same source of help. Most likely he would 
 say to himself, " Here I am, a poor unedu- 
 cated beggar ; it is of no use for me to try at 
 this time of life to set up for an apostle ; 
 there seems only one thing I really can do ; 
 there shall not be left in all this city even one 
 man sightless, without at least hearing of this 
 wonderful Saviour !" So I can conceive of 
 his zeal easily. And if it were for me to 
 paint a picture of him, it would show him at 
 the instant when he had led up a blind neigh- 
 bor to Jesus and was instructing him what to 
 do. If my pencil would work my will on the 
 canvas, it would make you see the three fig- 
 ures plainly Bartimeus, his groping friend, 
 and Jesus, the Christ. And you should seem 
 to hear Bartimeus whisper, " There now ! 
 call with all your might ! Say, Jesus, thou 
 son of David, have mercy on me ! Never 
 mind the disciples ; aim straight at Jesus ! 
 Say it again and again ! Oh, he is looking 
 at you now ; he will call you in a moment ; 
 tell him right out what you want of him ; 
 now, this instant, or you will be too late ! 
 Oh, I wish I could call out for you ; but he 
 would not hear me for you, when you are 
 here /" And then you should see the face of 
 Bartimeus, so eager, so wistful, so beseech- 
 ing, so intent, bending forward, while his 
 sightless friend is talking with Jesus, and so 
 overjoyed as he sees the eyes opened, and 
 knows that another poor fellow less sits beg- 
 ging at the gates ! 
 
 Nor would you be surprised to know that 
 this same man turned to speak his final 
 counsel in the ear of his mate : " Now, then, 
 never, while you live, forget what you owe to 
 Jesus ; the least you can possibly do for him
 
 LIFE AND CHARACTER. 
 
 I6 3 
 
 is to be off as I am, leading up blind men to 
 him !" 
 
 349 "All in Jesus." C. M. 
 
 BEHOLD, where, in a mortal form, 
 
 Appears each grace divine ! 
 The virtues, all in Jesus met, 
 
 With mildest radiance shine. 
 
 2 To spread the rays of heavenly light, 
 To give the mourner joy, 
 
 To preach glad tidings to the poor, 
 Was his divine employ. 
 
 3 'Mid keen reproach and cruel scorn 
 He meek and patient stood ; 
 
 His foes, ungrateful, sought his life, 
 Who labored for their good. 
 
 4 In the last hour of deep distress, 
 Before his Father's throne, 
 
 With soul resigned he bowed and said, 
 " Thy will, not mine, be done !" 
 
 5 Be Christ our pattern, and our guide, 
 His image may we bear ; 
 
 Oh, may we tread his holy steps 
 His joy and glory share. 
 
 The early life of Rev. William Enfield, 
 D. D., was a hard struggle with poverty. 
 With an eager thirst for knowledge, he was 
 yet bound down to commonplace by reason 
 of his small share of this world's goods. He 
 was born of poor parents at Sudbury, Suffolk, 
 England, March 29, 1741. When about sev- 
 enteen years old, through the assistance of a 
 Mr. Haxtall, who was the local Dissenting 
 clergyman, he began to prepare for the minis- 
 try, and entered the Daventry Academy, 
 where he remained for five years. His first 
 charge was that of Benn's Garden, Liverpool. 
 Shortly after his marriage with Miss Mary 
 Holland, of Liverpool, in 1767, he left this 
 congregation and removed to Warrington, 
 where he became minister of the Old Presby- 
 terian Church, and also professor of Belles- 
 Lettres in the Unitarian College. Two years 
 of work in this field, and then Dr. Enfield 
 went to Norwich, becoming the pastor of the 
 " Octagon " congregation of that city. There- 
 after his life was devoted exclusively to the 
 ministry and to literary work. He died at 
 Norwich, November 3, 1797. 
 
 Dr. Enfield will perhaps be remembered as 
 the author of a once popular school-book on 
 elocution, the " Speaker," rather than as a 
 noted hymnologist. He edited the Warring- 
 ton Collection in 1772, in which appear many 
 of Thomas Scott's hymns ; but it is not until 
 the edition of 1802 that any of his own pieces 
 are to be found ; these are but three in number, 
 one being the hymn quoted. The first line of 
 this poem originally read " Behold, where in 
 the Friend of Man," and was adapted to its 
 present form by an unknown writer. 
 
 35O A lonely life. C. M. 
 
 A PILGRIM through this lonely world, 
 
 The blessed Saviour passed; 
 A mourner all his life was he, 
 
 A dying Lamb at last. 
 
 : That tender heart that felt for all, 
 
 For all its life-blood gave ; 
 It found on earth no resting-place, 
 
 Save only in the grave. 
 
 3 Such was our Lord ; and shall we fear 
 The cross, with all its scorn? 
 
 Or love a faithless evil world, 
 That wreathed his brow with thorn ? 
 
 4 No ! facing all its frowns or smiles, 
 Like him, obedient still, 
 
 We homeward press through storm or calm 
 To Zion's blessed hill. 
 
 The original of this hymn had eight stanzas, 
 and was entitled " The Man of Sorrows." It 
 was published in 1839 in a volume of Millen- 
 nium Hymns. The author, Sir Edward Den- 
 ny, was born at Tralee Castle, County Kerry, 
 Ireland, October 2, 1796. He was the fourth 
 baronet of the line, and succeeded his father 
 in August, 1831. Many of Sir Edward's 
 hymns are in common use in England and 
 America, and the one quoted, which usually 
 appears in an abridged form, is specially adapt- 
 ed to the services of Holy Week. A Prophet- 
 ical Stream of Time and a volume of Hymns 
 and Poems are both from the pen of this no- 
 bleman. In the latter collection are three 
 poems, in which the conversion of his mother, 
 through the instrumentality of her son's pray- 
 ers, is feelingly portrayed. This author was 
 an honored member of the " Plymouth Breth- 
 ren," and spent much of his time in London. 
 He died in that city, June 13, 1889. 
 
 35 I F r ur example. C. M. 
 
 WHAT grace, O Lord, and beauty shone 
 
 Around thy steps below ; 
 What patient love was seen in all 
 
 Thy life and death of woe. 
 
 2 For, ever on thy burdened heart 
 A weight of sorrow hung; 
 
 Yet no ungentle, murmuring word 
 Escaped thy silent tongue. 
 
 3 Thy foes might hate, despise, revile, 
 Thy friends unfaithful prove; 
 
 Unwearied in forgiveness still, 
 Thy heart could only love. 
 
 4 Oh, give us hearts to love like thee ! 
 Like thee, O Lord, to grieve 
 
 Far more for others' sins than all 
 The wrongs that we receive. 
 
 5 One with thyself, may every eye, 
 In us, thy brethren, see 
 
 The gentleness and grace that spring 
 From union, Lord ! with thee. 
 
 Another of Sir Edward Denny's poems, 
 full as ever of spirituality and conscious 
 communion with the Lord Jesus Christ. It 
 is found in his Miscellaneous Hymns, with
 
 164 
 
 THE LORD JESUS CHRIST. 
 
 the title affixed to it, " The Forgiving One. 
 Psalm 45 : 2." The reference must be to the 
 last clause : " Grace is poured into thy lips ; 
 therefore God hath blessed thee for ever." 
 
 352 "Way, Truth, and Life." C. M. 
 
 THOU art the Way : to thee alone 
 
 From sin and death we flee ; 
 And he who would the Father seek, 
 
 Must seek him, Lord, by thee. 
 
 2 Thou art the Truth : thy word alone 
 True wisdom can impart; 
 
 Thou only canst inform the mind 
 And purify the heart. 
 
 3 Thou art the Life : the rending tomb 
 Proclaims thy conquering arm ; 
 
 And those who put their trust in thee 
 Nor death nor hell shall harm. 
 
 4 Thou art the Way, the Truth, the Life: 
 Grant us that Way to know ; 
 
 That Truth to keep, that Life to win, 
 Whose joys eternal flow. 
 
 Dr. George Washington Doane, the author 
 of this hymn, was a very popular leader in 
 that branch of the Church to which he be- 
 longed ; but his fame does not rest upon his 
 successes as a hymn-writer. This one is use- 
 ful as being almost the only one which delib- 
 erately, albeit somewhat mechanically and 
 stiffly, paraphrases the familiar passage of the 
 Scripture on which it is founded: "I am the 
 way, the truth, and the life ; no man cometh 
 unto the Father but by me." John 14 :6. It 
 first appeared in Songs by the Way, 1824. 
 
 353 Pattern of Forgiveness. C. M. 
 
 LORD, as to thy dear cross we flee, 
 
 And pray to be forgiven, 
 So let thy life our pattern be, 
 
 And form our souls for heaven. 
 
 2 Help us, through good report and ill, 
 Our daily cross to bear ; 
 
 Like thee, to do our Father's will, 
 Our brother's griefs to share. 
 
 3 Let grace our selfishness expel, 
 Our earthliness refine ; 
 
 And kindness in our bosoms dwell 
 As free and true as thine. 
 
 4 If joy shall at thy bidding fly, 
 And griefs dark day come on, 
 
 We, in our turn, would meekly cry, 
 " Father, thy will be done !" 
 
 5 Kept peaceful in the midst of strife, 
 Forgiving and forgiven, 
 
 Oh, may we lead the pilgrim's life, 
 And follow thee to heaven ! 
 
 The Rev. John Hampden Gurney was born 
 August 15, 1802, in London, the son of Sir 
 John Gurney, one of the barons of the Ex- 
 chequer. He was graduated at Trinity Col- 
 lege, Cambridge, in 1824. Feeling that he 
 was called to preach the gospel, he relin- 
 quished the study of the law in which for a 
 while he had been engaged, and was admit- 
 ted to deacon's orders in the Church of Eng- 
 land in 1827, and to the priesthood the next 
 
 year. He was first a curate in Lutterworth, 
 Leicestershire, where John Wickline had la- 
 bored and finally died. Here Mr. Gurney 
 remained for seventeen years, refusing sev- 
 eral complimentary positions offered to him ; 
 he believed it was the best interest of his 
 rural parish that he should remain with them, 
 working faithfully. In 1847, however, it ap- 
 peared wisest for him to have a new field, 
 and he became by appointment the rector of 
 St. Mary's, Marylebone, and in 1857 he was 
 advanced by the crown to be a prebendary of 
 St. Pancras, in St. Paul's Cathedral. He had 
 great wealth and high position, and these ad- 
 vantages he devoted, during his whole life 
 and ministry, to the churches he served. He 
 died March 8, 1862, and his loss was deeply 
 felt by those with whom he had been associ- 
 ated. The hymn quoted above is found in 
 his Hymns for Public Worship, published in 
 1838. The Marylebone Hymns, however, 
 show his best work ; this collection contains 
 thirteen of his lyrical pieces, many of which 
 have found a place in the hymnals. 
 
 354 "Shall we forget?" CM. 
 
 JESUS ! thy love shall we forget, 
 
 And never bring to mind 
 The grace that paid our hopeless debt, 
 
 And bade us pardon find ? 
 
 2 Shall we thy life of grief forget, 
 Thy fasting and thy prayer ; 
 
 Thy locks with mountain vapors wet, 
 To save us from despair? 
 
 3 Gethsemane can we forget 
 Thy struggling agony 
 
 When night lay dark on Olivet, 
 And none to watch with thee ? 
 
 4 Our sorrows and our sins were laid 
 On thee, alone on thee ; 
 
 Thy precious blood our ransom paid 
 Thine all the glory be ! 
 
 5 Life's brightest joys we may forget 
 Our kindred cease to love ; 
 
 But he who paid our hopeless debt, 
 Our constancy shall prove. 
 
 This hymn was taken from the Christian 
 Lyre, an old collection edited by the Rev. 
 Joshua Leavitt, D. D., 1830, where it first ap- 
 peared with the quaint title, " Can we for- 
 get ?" and was set to a tune called " Grateful 
 Memory." It has six stanzas with a chorus, 
 credited to " W. M." 
 
 The author, Rev. William Mitchell, was 
 born December 9, 1793, at Chester, Conn. 
 Having graduated from Yale College in 1818, 
 he studied theology at Andover Seminary, 
 and entered the ministry of the Congrega- 
 tional Church. He was ordained October 20, 
 1824, becoming the pastor of the congrega- 
 tion at Newton, Conn.; in 1833 he removed 
 to Rutland, Vt., where he remained settled 
 until 1847 ; then for several earnest and profit-
 
 LIFE AND CHARACTER. 
 
 I6 5 
 
 able years he supplied the pulpit in Walling- 
 ford, Vt. In 1853 he took up the work of 
 deporting the slaves and freedmen back to 
 Africa, as represented by the Colonization 
 Society. This scheme of solving some of the 
 vexed questions concerning slavery as a sys- 
 tem was very popular in those days among 
 conservative and benevolent men. One of 
 the direct results of it was to establish the 
 nation of Liberia on the coast of the Dark 
 Continent. Mr. Mitchell was the agent of 
 the Vermont State Society, then of the New 
 York, then of the New Jersey State Societies, 
 in each of which he was industrious and suc- 
 cessful. Later in his life he went to Corpus 
 Christi, Texas, to reside. For a busy period 
 of four years he was the acting pastor of the 
 Presbyterian church of Casa Blanca, but in 
 1866 he went home to Corpus Christi, and 
 there he died August i, 1867. 
 
 355 His free ways. C. M. D. 
 
 OH, see how Jesus trusts himself 
 
 Unto our childish love ! 
 As though by his free ways with us 
 
 Our earnestness to prove. 
 His sacred name a common word 
 
 On earth he loves to hear ; 
 There is no majesty in him 
 
 Which love may not come near. 
 
 2 The light of love is round his feet, 
 
 His paths are never dim ; 
 And he comes nigh to us when we 
 
 Dare not come nigh to him. 
 Let us be simple with him then, 
 
 Not backward, stiff, nor cold, 
 As though our Bethlehem could be 
 
 What Sinai was of old. 
 
 These two double stanzas are taken from a 
 poem called " True Love " written by Dr. 
 Frederick William Faber. There are twenty- 
 three verses in the piece, but these are all one 
 would care to sing. 
 
 It is an exceedingly significant fact for us 
 to mark that nowhere have even those who 
 were wont for a period of years to move 
 nearest to our Lord Jesus Christ when he was 
 on the earth, attempted any description of his 
 appearance as a man. His figure, his com- 
 plexion, his stature, his dress, not even an 
 evangelist's pen has ever essayed to depict. 
 The wildest and weakest idolatry has, there- 
 fore, no authentic image to fashion into a 
 crucifix or erect at a shrine. One pensive 
 face there is, indeed, repeated always among 
 the ancient masters, and to this day held as 
 the single model form of features which 
 Christian art loves to reproduce on canvas 
 gentle, winning, sad, but marvelously full of 
 force and feeling as you look at it. This face, 
 tradition says, was really that of Jesus of Na- 
 zareth ; but inspiration seems to be sternly 
 silent. 
 
 356 
 
 The name "Jesus." 
 
 C. M. D. 
 
 THE Saviour ! oh, what endless charms 
 
 Dwell in the blissful sound ! 
 Its influence every fear disarms, 
 
 And spreads sweet comfort round. 
 The almighty Former of the skies 
 
 Stooped to our vile abode ; 
 While angels viewed with wondering eyes 
 
 And hailed the incarnate God. 
 
 2 Oh, the rich depths of love divine ! 
 
 Of bliss a boundless store ! 
 Dear Saviour, let me call thee mine ; 
 
 I cannot wish for more. 
 On thee alone my hope relies, 
 
 Beneath thy cross I fall ; 
 My Lord, my Life, my Sacrifice, 
 
 My Saviour, and my All 1 
 
 This hymn, every part of which is full of 
 beauty and power, is chosen out of a wilder- 
 ness of stanzas written in a poem lauding the 
 character and works of the Lord Jesus Christ, 
 by Miss Anne Steele. It is the one by which 
 she will be remembered the longest and the 
 most widely. It has been the pride and joy 
 of a thousand prayer-meetings. The mem- 
 ories of it have become so dear that to a great 
 many of God's people it suggests revival sea- 
 sons, social gatherings, family prayers, camp- 
 meetings, with the old faces shining and the 
 old voices ringing in the air. There were 
 never better days in the history of this re- 
 public than those in which stalwart men and 
 thoughtful women believed in the incarnation 
 and the atonement, and sang their faith aloud. 
 
 357 
 
 The Words of Jesus. 
 
 C. M. D. 
 
 I HEARD the voice of Jesus say, 
 
 " Come unto me and rest ; 
 Lay down, thou weary one, lay down 
 
 Thy head upon my breast !" 
 I came to Jesus as I was, 
 
 Weary, and worn, and sad ; 
 
 1 found in him a resting-place, 
 And he hath made me glad. 
 
 2 I heard the voice of Jesus say, 
 " Behold, I freely give 
 
 The living water; thirsty one. 
 
 Stoop down, and drink, ana live!" 
 I came to Jesus, and I drank 
 
 Of that life-giving stream; 
 My thirst was quenched, my soul revived, 
 
 And now I live in him. 
 
 3 I heard the voice of Jesus say, 
 " I am this dark world's light ; 
 
 Look unto me, thy morn shall rise, 
 
 And all thy day be bright !" 
 I looked to Jesus, and I found 
 
 In him my Star, my Sun ; 
 And in that light of life I Ml walk 
 
 Till all my journey 's done. 
 
 We are glad to return once more to the 
 hymns of Dr. Horatius Bonar. This is en- 
 titled " The Voice from Galilee," and comes 
 from Hymns of Faith and Hope, Series I., 
 1857. The two secrets of its wonderful popu- 
 larity are found in the fact that it introduces 
 the words of our Lord in a picturesque way, 
 as if one's ear had happened to catch them
 
 1 66 
 
 THE LORD JESUS CHRIST. 
 
 on the air, and then his voice made an im- 
 mediate response by " coming " towards the 
 words of invitation and promise; and then 
 that it employs possessive pronouns for its 
 phraseology, and so individualizes the be- 
 liever. Cnrist says, " Come to me," and the 
 Christian says, "/ came." Christ says, "/ 
 give the living water;" and the listener an- 
 swers, "My thirst was quenched." Christ 
 says, "7 am light ;" and the child of God re- 
 plies, " I found in him my Star, my Sun !" 
 
 358 The Perfect Pattern. C. M. D. 
 
 LET worldly minds the world pursue, 
 
 It has no charms for me ; 
 Once I admired its trifles too, 
 
 But grace has set me free. 
 As by the light of opening day 
 
 The stars are all concealed, 
 So earthly pleasures fade away 
 
 When Jesus is revealed. 
 
 2 Creatures no more divide my choice, 
 
 I bid them all depart ; 
 His name, and love, and gracious voice, 
 
 Have fixed my roving heart. 
 But may I hope that thou wilt own 
 
 A worthless worm like me ; 
 Now, Lord ! I would be thine alone, 
 
 And wholly live to thee. 
 
 One of Rev. John Newton's earlier poems, 
 published in Conyer's Psalms and Hymns, 
 
 1774- 
 
 Some people do not like such expressions 
 as "A worthless worm like me." John New- 
 ton never thought of putting a " Reverend " 
 before his name. To the end of his life he 
 always seemed to himself the one conspic- 
 uous illustration of the sovereign grace of 
 God through Jesus Christ, the " amazing 
 grace " of which he sang his loftiest praise, 
 " that saved a wretch like me." A comment 
 on this mood of mind is found in one of his 
 letters. Exchanged to a vessel bound as a 
 slaver to the coast of Africa, he was carried 
 thither as a common sailor, where he came 
 near starving, and would have perished but 
 for the portion of their food which the slaves 
 secretly gave him. The wrath of his Portu- 
 guese master was aroused by reports that 
 Newton was robbing him a story without 
 foundation, but none the less disastrous in 
 its consequence upon his victim. The Afri- 
 can wife of his master also conceived a 
 hatred of him which vented itself in all sorts 
 of indignities and even in personal violence. 
 He seemed deserted of heaven and earth, and 
 accepted it with savage sullenness. One can 
 scarce conceive of a more pitiable condition. 
 All he possessed of clothing was that upon 
 his person, and this was in such a condition 
 that he says of it : " Had you seen me, sir, 
 then go by, so pensive and solitary, in the 
 dead of night, to wash my one shirt upon the 
 
 rocks, and afterward put it on wet, that it 
 might dry upon my back while I slept ; had 
 you seen me so poor a figure that when a 
 ship's boat came to the island, shame often 
 constrained me to hide myself in the woods 
 from the sight of strangers ; especially had 
 you known that my conduct, principles, and 
 heart were still darker than my outward con- 
 dition how little would you have imagined 
 that one who so fully answered to the ' hate- 
 ful and hating one another ' of the apostle 
 was reserved to be so peculiar an instance of 
 the providential care and exuberant goodness 
 of God !" 
 
 359 The true Test. C. M. 
 
 WE may not climb the heavenly steeps 
 To bring the Lord Christ down ; 
 
 In vain we search the lowest deeps, 
 For him no depths can drown. 
 
 2 But warm, sweet, tender, even yet 
 A present help is he ; 
 
 And faith has yet its Olivet, 
 And love its Galilee. 
 
 3 The healing of the seamless dress 
 Is by our beds of pain ; 
 
 We touch him in life's throng and press, 
 And we are whole again. 
 
 4 Through him the first fond prayers are said 
 Our lips of childhood frame : 
 
 The last low whispers of our dead 
 Are burdened with his name. 
 
 5 O Lord and Master of us all, 
 Whate'er our name or sign, 
 
 We own thy sway, we hear thy call 
 We test our lives by thine ! 
 
 JOHN GREENLEAF WHITTIER. 
 
 These stanzas are chosen from a religious 
 composition of John Greenleaf Whittier, the 
 poet, entitled "Our Master; "this was published 
 in The Panorama and other Poems, 1856. 
 The author was born at Haverhill, Mass., 
 December 17, 1807, and died September 7, 
 1892. His parents belonged to the Society of
 
 LIFE AND CHARACTER. 
 
 I6 7 
 
 Friends, of which he was also a member. He 
 worked on the farm till his twentieth year, 
 and attended Haverhill Academy two years. 
 In 1829 he became editor of the American 
 Manufacturer in Boston, and in 1830 of the 
 New England Weekly Review at Hartford. 
 But he soon returned to the farm, and in 1835 
 was a member of the Massachusetts Legisla- 
 ture. In 1836 he was appointed secretary of 
 the American Antislavery Society, and re- 
 moved to Philadelphia, where, in 1838-9, he 
 edited the Pennsylvania Freeman, the office 
 of which was sacked and burned by a mob. 
 From this time he was one of the most prom- 
 inent antislavery men in the country, and his 
 writings, both prose and poetry, were largely 
 in support of that cause. In 1840 he removed 
 to Amesbury, Mass., and in 1847 became 
 corresponding editor of the National Era, an 
 antislavery newspaper, published in Wash- 
 ington. He was never married. Several col- 
 lective editions of his poems have been pub- 
 lished. As a poet, Whittier is more peculiarly 
 American than any other of equal fame. His 
 poems have been largely inspired by current 
 events, and their patriotic, democratic, and 
 humane spirit gives a strong hold upon the 
 public. He wrote a hymn for the opening of 
 the Centennial Exhibition at Philadelphia in 
 1876. All his writings are pure and morally 
 elevating. Many of them are deeply devout. 
 In 1865 he published a volume entitled Occa- 
 sional Poems ; in this there is one somewhat 
 extensive piece, commencing thus : " Immor- 
 tal love, for ever full." It is from this, " Our 
 Master," that the present hymn has been 
 compiled. It is one of the most poetic and 
 pathetic poems in our literature upon this 
 theme. An incident has lately been published 
 in one of the religious periodicals which well 
 illustrates its sentiment. Not long ago a little 
 Protestant Episcopal church was dedicated in 
 "Whittier, Cal. This liberal-hearted author 
 whose name the town bears wrote : " I see 
 the good in all denominations, and hope that 
 all will be represented in the settlement ; . . . 
 diligent in business and serving the Lord, not 
 wasting strength and vitality in spasmodic 
 emotions, not relying on creed and dogma, 
 but upon faithful obedience to the voice of 
 God in the soul. I see your town is spoken 
 of as an orthodox Quaker colony. I hope there 
 will be no sectarian fence about 'Whittier,' but 
 that good men, irrespective of their creeds, 
 will find a home there. Nothing would be 
 worse for it than to have the idea get abroad 
 that anything like intolerance and self-right- 
 eousness was its foundation. I am gratified 
 to know that the people of the town which 
 
 bears my name will remember me on my 
 birthday. I watch its growth with great in- 
 terest. It has the reputation among all who 
 have seen it that it occupies one of the loveliest 
 sites in California, and that in a moral and re- 
 ligious and educational point of view it need 
 not 
 
 Fear the skeptic's puny hand 
 
 While near the school the church will stand ; 
 
 Nor fear the blinded bigot's rule 
 
 While near the church shall stand the school." 
 
 36O Christ in the Word. C. M. 
 
 THOU lovely Source of true delight, 
 
 Whom I unseen adore ! 
 Unvail thy beauties to my sight, 
 
 That I may love thee more. 
 
 2 Thy glory o'er creation shines; 
 But in thy sacred word 
 
 I read, in fairer, brighter lines, 
 My bleeding, dying Lord. 
 
 3 'T is here, whene'er my comforts droop, 
 And sin and sorrow rise, 
 
 Thy love, with cheering beams of hope, 
 My fainting heart supplies. 
 
 4 But ah ! too soon the pleasing scene 
 IS clouded o'er with pain ; 
 
 My gloomy fears rise dark between, 
 And I again complain. 
 
 5 Jesus, my Lord, my life, my light ! 
 Oh, come with blissful ray ; 
 
 Break radiant through the shades of night, 
 And chase my fears away. 
 
 6 Then shall my soul with rapture trace 
 The wonders of thy love: 
 
 But the full glories of thy face 
 Are only known above. 
 
 This is found, like the rest of Miss Anne 
 Steele's hymns, in the quaint old leather-bound 
 volume of Poems, by Theodosia ; all the six 
 stanzas are there, entitled, " Desiring to Know 
 and Love Him More." To see Jesus Christ 
 as revealed in the Bible, to learn of him and 
 draw closer to him as he comes to light in the 
 Word this is the earliest and most persistent 
 longing of a truly regenerate soul. Compare 
 the experience expressed in this hymn with 
 that which President Finney has himself re- 
 corded ; thus he wrote : " When I saw my 
 duty I took the sponge and wiped the black- 
 board clean, and said to the Lord, 'Write what 
 you will and I will do it.' " He gave his whole 
 soul to God, and through this act his spiritual 
 eyes became marvelously clear. Hence the 
 vision he had of God's glory. He was so im- 
 pressed with the divine character that, like 
 David Brainerd, he "saw the sweetness and 
 happiness of being God's subject and at his 
 disposal." His soul seemed to break with the 
 longing that God might be glorified. Out of 
 this view of the Divine Being sprang his un- 
 conquerable faith, a faith which grew stronger 
 day by day from feeding on the Word of God. 
 Out of this also sprang his consuming desire
 
 1 68 
 
 THE LORD JESUS CHRIST. 
 
 to win souls. He could not endure to think 
 of the way God was treated by men. When 
 he gave himself up to God, it meant an eter- 
 nity of glad service, which he would enter upon 
 at once. Not a moment was lost. 
 
 361 "Altogether Lovely." C.M. 
 
 MAJESTIC sweetness sits enthroned 
 
 Upon the Saviour's brow ; 
 His head with radiant glories crowned, 
 
 His lips with grace o'erflow. 
 
 2 No mortal can with him compare, 
 Among the sons of men ; 
 
 Fairer is he than all the fair 
 That fill the heavenly train. 
 
 3 He saw me plunged in deep distress, 
 He flew to my relief; 
 
 For me he bore the shameful cross, 
 And carried all my grief. 
 
 4 To him I owe my life and breath, 
 And all the joys I have ; 
 
 He makes me triumph over death, 
 He saves me from the grave. 
 
 5 To heaven, the place of his abode, 
 He brings my weary feet ; 
 
 Shows me the glories of my God, 
 And makes my joy complete. 
 
 6 Since from his bounty I receive 
 Such proofs of love divine, 
 
 Had I a thousand hearts to give, 
 Lord ! they should all be thine. 
 
 Rev. Samuel Stennett contributed this 
 familiar hymn to Ripppn's Selection, pub- 
 lished in 1787. It consisted at first of nine 
 stanzas, all of which are good, but the piece 
 has had to be shortened in the later compila- 
 tions for convenience in singing. The author 
 gave to it as a title " Chief among Ten 
 Thousand; or, the Excellencies of Christ," 
 and annexed to it as a Scripture reference 
 " Canticles 5 : 10-16." For many years it 
 has been married to the tune of Ortonville in 
 this country. The music was composed by 
 the venerated Thomas Hastings for children's 
 use, but it was a failure as a Sundav-school 
 piece, and reached its popularity in the pray- 
 er-meeting, where it was always welcome. 
 
 362 The Name of Jesus C. M. 
 
 THERE is a name I love to hear ; 
 
 I love to sing its worth ; 
 It sounds like music in mine ear 
 
 The sweetest name on earth. 
 
 2 It tells me of a Saviour's love 
 Who died to set me free ; 
 
 It tells me of his precious blood 
 The sinner's perfect plea. 
 
 3 It tells me of a Father's smile 
 Beaming upon his child ; 
 
 It cheers me through this " little while," 
 Through desert, waste, and wild. 
 
 4 It tells of One whose loving heart 
 Can feel my smallest woe 
 
 Who in each sorrow bears a part 
 That none can bear below. 
 
 5 It bids my trembling soul rejoice, 
 
 And dries each rising tear ; 
 It tells me in a " still small voice," 
 
 To trust, and not to fear. 
 
 The hymn here given has been considered 
 of sufficient importance by the author of An- 
 glican Hymnology to be counted as a Third- 
 Rank Hymn of the future, yet it is not the 
 one by which its author, Rev. Frederick 
 Whitrield, is most generally known, but that 
 beginning " I need thee, precious Jesus." He 
 was born at Threapwood, Shropshire, Eng- 
 land, January 7, 1829, and was educated at 
 Trinity College, Dublin, graduating with the 
 degree of B. A. in 1859. After his ordination 
 he became successively curate of Otley, vicar 
 of Kirby-Ravensworth, curate of Greenwich, 
 vicar of St. John's, Bexley-Heath, London, 
 and vicar of St. Mary's,' Hastings. Mr. 
 Whitfield has written much both in prose 
 and verse, among his works being Spiritual 
 Unfolding from the Word of Life ; Voices 
 from the Valley Testifying of Jesus ; The 
 Word Unvailed ; and Gleanings from Scrip- 
 ture. The hymn we quote was written in 
 1855. 
 
 363 The entry into Jerusalem. L. M. 
 
 RIDE on ! ride on in majesty ! 
 
 In lowly pomp ride on to die : 
 
 O Christ, thy triumphs now begin 
 
 O'er captive death and conquered sin. 
 
 2 Ride on ! ride on in majesty ! 
 The angel armies of the sky 
 
 Look down with sad and wondering eyes 
 To see the approaching sacrifice. 
 
 3 Ride on ! ride on in majesty ! 
 The last and fiercest strife is nigh : 
 The Father on his sapphire throne 
 Awaits his own anointed Son. 
 
 4 Ride on ! ride on in majesty! 
 In lowly pomp ride on to die ; 
 Bow thy meek head to mortal pain ; 
 Then take, O God, thy power, and reign. 
 
 The name of Rev. Henry Hart Milman r 
 D. D., is as well known to literature as to- 
 theology. He is one of the few men whose 
 talents have been recognized and rewarded 
 justly in this life, as the various high posi- 
 tions he occupied in the Church of England 
 amply testify. He was the youngest son of 
 Sir Francis Milman, Court Physician to 
 George III., and was born February 10, 
 1791. He began his education at Dr. Bur- 
 ney's school in Greenwich, and continued it 
 at Eton. After a brilliant career at Oxford, 
 he was appointed Poetry Professor of his 
 Alma Mater in 1821. Here he remained 
 until 1 830, during which time he wrote many 
 poems and plays, and reached the height of 
 his fame as a poet. Thereafter his mind 
 turned from poetry to theology, and he wrote 
 his remarkable History of the Jews. In 1835
 
 LIFE AND CHARACTER. 
 
 169 
 
 DEAN H. H. MILMAN. 
 
 he became by appointment of Sir Robert Peel, 
 Canon of Westminster and rector of St. Mar- 
 garet's ; and in 1849 he became Dean of St. 
 Paul's. From that time until his death Dean 
 Milman wrote and published many valuable 
 works on history and biography. He is said 
 to have been a fine conversationalist, and 
 numbered among his intimate friends Bishop 
 Heber, Hallam, Macaulay, and Dean Stanley. 
 He wrote only thirteen hymns ; but these are 
 of a high order of excellence, and all are in 
 common use. The piece quoted is specially 
 adapted for the Palm Sunday service, and 
 appeared first in 1827 in a volume of hymns 
 published by the widow of Bishop Heber. 
 He died at Sunninghill, near Ascot, Septem- 
 ber 24, 1868. 
 
 364 The unspeakable Gift. L. M. 
 
 OH, love, how deep ! how broad ! how high ! 
 It fills the heart with ecstasy, 
 That God, the Son of God, should take 
 Our mortal form, for mortal's sake. 
 
 2 He sent no angel to our race, 
 Of higher or of lower place, 
 
 But wore the robe of human frame, 
 And he himself to this world came. 
 
 3 For us baptized, for us he bore 
 His holy fast, and hungered sore; 
 For us temptations sharp he knew, 
 For us, the tempter overthrew. 
 
 4 For us he prayed, for us he taught, 
 For us his daily works he wrought 
 By words and signs and actions thus 
 Still seeking, not himself, but us. 
 
 5 For us. to wicked men betrayed, 
 Scourged, mocked, in crown of thorns arrayed, 
 He bore the shameful cross and death ; 
 
 For us at length gave up his breath. 
 
 6 To him whose boundless love has won 
 Salvation for us through his Son, 
 
 To God the Father glory be, 
 Both now and through eternity. 
 
 Rev. John Mason Neale, D. D., translated 
 these stanzas from the old fifteenth century 
 hymn, which is so fine that one regrets to say 
 it is anonymous, "O Amor, quam exstatictis." 
 It will have to stand in its immortality, like 
 Cologne Cathedral with its forgotten archi- 
 tect, remarkable for its own beauty rather 
 than for the history of its construction. The 
 version of it now before us was published in 
 the Hymnal Noted, 1854. The manuscript 
 Latin is preserved at Karlsruhe. The won- 
 derful picture of our Lord's human life, that 
 is to say, the matchless and inspiring fact of 
 the Incarnation of God in the person of Jesus 
 Christ, and the biography of Immanuel which 
 grew out of it, is what constitutes the theme 
 of this song. " God was manifest in the 
 flesh, justified in the Spirit, seen of angels, 
 preached unto the Gentiles, believed on in the 
 world, received up into glory." 
 
 365 John the Baptist. L. M. 
 
 ON Jordan's bank the Baptist's cry 
 Announces that the Lord is nigh ; 
 Awake, and hearken, for he brings 
 Glad tidings of the King of kings. 
 
 2 Then cleansed be every breast from sin ; 
 Make straight the way for God within ; 
 Prepare we in our hearts a home 
 Where such a mighty guest may come. 
 
 3 For thou art our salvation, Lord, 
 Our refuge, and our great reward ; 
 Without thy grace we waste away, 
 Like flowers that wither and decay. 
 
 4 To heal the sick stretch out thine hand, 
 And bid the fallen sinner stand ; 
 
 Shine forth, and let thy light restore 
 Earth's own true loveliness once more. 
 
 This favorite Advent hymn is a translation 
 by Rev. John Chandler from the Latin Jor- 
 danis or as prcevia of Charles Coffin of 
 Rheims, who contributed it to the Parts 
 Breviary in 1736. The English rendering 
 first appeared in Hymns of the Primitive 
 Church, 1837. 
 
 John the Baptist was a reality. Virgil tells 
 us that when tineas descended into Hades 
 to visit his father, he came to Charon's ferry 
 across the infernal river. As he stepped into 
 the light boat, accustomed to carry only 
 ghosts, so heavy a weight of a living man 
 made the craft tremble and creak through all 
 the length of its sewed seams. We can pre- 
 sume that the hollow forms of social life in 
 those wretched days were writhed and
 
 170 
 
 THE LORD JESUS CHRIST. 
 
 strained, if not shattered, by an uncompro- 
 mising reality of manhood like that of John 
 the Baptist at the Jordan. He was a man 
 among the shadows of men. He had an 
 actual " idea." He shook off the shams of 
 religion, and told men a great deal more 
 about religion itself than they ever knew be- 
 fore. This being with the uncouth hair and 
 the scant garment and the bronzed face and 
 the piercing eye disdained all the adventi- 
 tious shows of authority and drove his argu- 
 ments straight toward the consciences of 
 men. He put himself within reach of living 
 people. Only he shred away the vails and 
 tinsels and mockeries of an outward show ; 
 he tore up traditions and mere command- 
 ments of men. 
 
 Suddenly was heard a voice in the wilder- 
 ness. There was singular pathos in it, as 
 there is in all human tones that have power. 
 But it had, besides that, a sort of vibrating 
 ring in it which intimated a challenge. Ex- 
 perts say that idiots, even in the midst of a 
 gibbering frolic, will pause abruptly to listen 
 to the sound of a musical instrument ; per- 
 haps some vague recollection of primal har- 
 monies in a healthy nature before it was 
 shattered may be awakened by the stir near 
 by ; the soul seems seeking to render answer, 
 but only succeeds in giving wistful attention. 
 That was not a loud voice in those days 
 down by the Dead Sea, but all Judea heard 
 it ; and up the Jordan it rushed with more 
 than the usual celerity; it certainly in due 
 time reached the villagers in the land of Gen- 
 nesaret, for some of them journeyed at once 
 towards it notably, Simon, son of Jonas, 
 and John and James and Andrew, who were 
 destined to figure in the train of Jesus 
 Christ. 
 
 366 Life for winning souls. L. M. 
 
 O MASTER, let me walk with thee 
 In lowly paths of service free ; 
 Tell me thy secret ; help me bear 
 The strain of toil, the fret of care. 
 
 2 Help me the slow of heart to move 
 By some clear winning word of love; 
 Teach me the wayward feet to stay, 
 And guide them in the homeward way. 
 
 3 Teach me thy patience; still with thee 
 In closer, dearer company, 
 
 In work that keeps faith sweet and strong, 
 In trust that triumphs over wrong. 
 
 4 In hope that sends a shining ray 
 Far down the future's broadening way, 
 In peace that only thou canst give, 
 With thee, O Master, let me live ! 
 
 As editor of the New York Independent 
 and of the Sunday Afternoon, and as a pas- 
 tor, Rev. Washington Gladden, D. D., is better 
 
 known to the public than as a hymn-writer. 
 He was born at Pittsgrove, Pa., February n, 
 1836, educated at Williams College, graduat- 
 ing in 1859. Subsequently he took a theo- 
 logical course and became a Congregational 
 minister. He once was the pastor of a 
 church in Springfield, Mass. ; but his present 
 charge is in Columbus, Ohio. 
 
 The hymn here quoted first appeared in 
 the Sunday Afternoon, in March, 1879, under 
 the title, " Walking with God." It was com- 
 posed of three eight-line stanzas, of which 
 only the first and last are given, as the sec- 
 ond is not adapted to the purposes of promis- 
 cuous public worship, although admirable for 
 private devotion. 
 
 367 
 
 "Altogether lovely." 
 
 P. M. 
 
 FAIREST Lord Jesus ! Ruler of all nature! 
 
 O thou of God and man the Son ! 
 Thee will I cherish, thee will I honor, 
 
 Thou ! my soul's glory, joy, and crown. 
 
 2 Fair are the meadows, fairer still the woodlands, 
 Robed in the blooming garb of spring ; 
 
 Jesus- is fairer! Jesus is purer! 
 
 Who makes the woeful heart to sing. 
 
 3 Fair is the sunshine, fairer still the moonlight, 
 And fair the twinkling starry host ; 
 
 Jesus shines brighter! Jesus shines purer! 
 Than all the angels heaven can boast. 
 
 ' 
 
 THE OBERAMMERGAU CHRIST. 
 
 It is said that the German knights of the 
 twelfth century on their way to Jerusalem 
 were wont to sing the original of this hymn. 
 Such a statement, however, is scarcely com- 
 patible with the fact that the piece cannot be 
 traced to any date earlier than 1677. It is to 
 be found in the Fulda Hymn-Book, 1695, and
 
 LIFE AND CHARACTER. 
 
 171 
 
 the translation here cited appeared in 1850 in 
 Church-Chorals and Choir Studies, a com- 
 pilation of hymns by Richard S. Willis. Al- 
 though for some time Mr. Willis' name has 
 been affixed to this poem, he has lately dis- 
 claimed all literary connection with it, and 
 says he does not know the name of the real 
 translator, nor where he obtained it for his 
 book. 
 
 Richard Storrs Willis is a brother of the 
 poet N. P. Willis, and was born in Boston, 
 Mass., 1819. He resides in Detroit, Mich., 
 and has been well known as a musician and 
 as a writer on musical art for many years. 
 
 The secret of the Crusaders' successes in 
 all that wild conflict with the Saracens which 
 resulted in the capture of Jerusalem, is found 
 in the passionate, individual, personified ideal 
 they had of Jesus Christ as the rightful King 
 of the world, the Glory of the race, the Head 
 of the Church. They seemed to see him as 
 they prayed ; they had visions of him in the 
 air ; they thought of him and spoke of him as 
 with the fondness of a lover. And after- 
 wards, when the returning knights covered 
 the continent, they left their impress on all 
 the traditions and faiths of the people. Out 
 of this grew much of that deeply reverent and 
 exquisitely artistic conception of the Ober- 
 ammergau Passion Play which arrests the 
 admiration of the world. Joseph Mayr's per- 
 sonification of Jesus may be no portrait of 
 the Master, but those who look upon that 
 marvelous countenance in the agony may be 
 pardoned for saying it made them think more 
 than ever before of the Saviour of men. 
 
 368 
 
 The Great Teacher. 
 
 L. M. 
 
 How sweetly flowed the gospel sound 
 From lips of gentleness and grace, 
 
 When listening thousands gathered round, 
 And joy and gladness filled the place ! 
 
 2 From heaven he canie, of heaven he spoke, 
 To heaven he led his followers' way ; 
 
 Dark clouds of gloomy night he broke, 
 Unvailing an immortal day. 
 
 3 " Come, wanderers, to my Father's home, 
 Come, all ye weary ones, and rest." 
 
 Yes, sacred Teacher, we will come, 
 Obey thee, love thee, and be blest ! 
 
 4 Decay then, tenements of dust; 
 Pillars of earthly pride, decay : 
 
 A nobler mansion waits the just, 
 And Jesus has prepared the way. 
 
 One of Sir John Bowring's most popular 
 hymns, in wide use through all the churches. 
 It celebrates the fame of that Great Teacher 
 who spake as never man spake, and whom 
 the commcn people always heard gladly. 
 We have at the present day too much of 
 harangue and speculation in the pulpit, too 
 
 much that goes out in the air over the heads 
 of the listeners who want to hear the Master 
 saying, " Come, all ye weary ones, and rest." 
 A friend of the poet - clergyman, William 
 Bowles, tells how he spent a Saturday even- 
 ing at Bremhill rectory, where Dr. Croly was 
 also a guest, having come to preach the fol- 
 lowing day. Dr. Croly was remarkable for 
 his powerful eloquence, while Mr. Bowies' 
 style was characterized by simplicity. Lord 
 Lansdowne was the most distinguished mem- 
 ber of the village congregation. In the course 
 of the conversation the good rector suddenly 
 exclaimed to the narrator, " I hope your 
 friend will not preach to the marquis to- 
 morrow, but to the peasantry." The hint 
 was not lost, as the eloquent preacher deliv- 
 ered a most pastoral and beautiful discourse, 
 alike instructive to peer and plowman. 
 
 369 
 
 "Holy, harmless." L. M. 
 
 How beauteous were the marks divine 
 That in thy meekness used to shine, 
 That lit thy lonely pathway, trod 
 In wondrous love, O Son of God ! 
 
 2 Oh, who like thee, so calm, so bright, 
 So pure, so made to live in light ? 
 
 Oh, who like thee did ever go 
 
 So patient through a world of woe? 
 
 3 Oh, who like thee so humbly bore 
 The scorn, the scoffs of men, before ? 
 So meek, forgiving, godlike, high, 
 So glorious in humility? 
 
 4 Even death, which sets the prisoner free, 
 Was pang, and scoff, and scorn to thee: 
 Yet love through all thy torture glowed, 
 And mercy with thy life-blood flowed. 
 
 5 Oh, in thy light be mine to go, 
 Illuming all my way of woe ! 
 And give me ever on the road 
 To trace thy footsteps, Son of God. 
 
 Rev. Arthur Cleveland Coxe, D. D., LL. D., 
 published this hymn in his Christian Ballads, 
 1840. It consists there of seven double 
 stanzas, and from these the ones are chosen 
 which seemed fittest for singing in the ordi- 
 nary services of the house of God. The now 
 venerable author was born in Mendham, N. J., 
 May 10, 1818, where his father, the Rev. Sam- 
 uel Hanson Cox, D. D., was settled as the 
 pastor of the Presbyterian church in the 
 days before his great fame had brought him 
 forward into the celebrity he attained after- 
 ward as one of the leaders of the denomina- 
 tion. Between this father and this son there 
 were always differences of opinion that gave 
 rise to anecdotes without number which have 
 grown trite with repetition differences which 
 were much more serious than badinage could 
 cover. -When the old man eloquent was pas- 
 tor of the First Presbyterian Church of Brook- 
 lyn, where probably his best work was done
 
 172 
 
 THE LORD JESUS CHRIST. 
 
 REV. ARTHUR CLEVELAND COXE, D. D. 
 
 and his highest reputation reached, this son 
 made public profession of religion, and his 
 name stands still upon the roll of the mem- 
 bers. 
 
 In 1838 Arthur Cleveland Coxe graduated 
 from the University of New York, changed 
 his name and his church affiliation, and was 
 thereafter reckoned as an Episcopalian. He 
 was admitted to the diaconate in that de- 
 nomination in St. Paul's Chapel, New York, 
 June 27, 1841 ; to the priesthood, September 
 25, 1842. His first charge seems to have 
 been that of St. Ann's Church in Morrisania, 
 but shortly afterward he became the rector 
 of St. John's Church in Hartford, Conn., and 
 then in 1854 he removed to Maryland, and 
 was the rector of Grace Church in Baltimore. 
 Nine years of faithful and brilliant service 
 there brought him to the rectorship of Cal- 
 vary Church in New York city. While thus 
 settled he was elected to the office of Bishop 
 of the Diocese of Western New York. He 
 was consecrated to the Episcopate at Geneva, 
 N. Y., January 4, 1865, since which he has 
 resided in Buffalo, and exercised his office 
 with great vigor and wide popularity among 
 the churches. 
 
 37O " He healed them." L. M. 
 
 WHEN, like a stranger on our sphere, 
 The lowly Jesus wandered here, 
 Where'er he went, affliction fled, 
 And sickness reared her fainting head. 
 
 2 The eye that rolled in irksome night, 
 Beheld his face for God is light ; 
 The opening ear, the loosened tongue, 
 His precepts heard, his praises sung. 
 
 3 With bounding steps the halt and lame, 
 To hail their great Deliverer came; 
 
 O'er the cold grave he bowed his head, 
 He spake the word, and raised the dead. 
 
 4 Despairing madness, dark and wild, 
 In his inspiring presence smiled ; 
 The storm of horror ceased to roll, 
 And reason lightened through the soul. 
 
 5 Through paths of loving-kindness led, 
 Where Jesus triumphed we would tread ; 
 To all, with willing hands dispense 
 The gifts of our benevolence. 
 
 James Montgomery included this neede.I 
 but rather commonplace hymn in his collec- 
 tion, and entitled it, " For the Opening of the 
 Sheffield General Infirmary, October, 1797." 
 This date marks the time when, under his 
 somewhat peculiar persecutions, the author 
 was held in prison, and solaced his tedious 
 hours by writing religious poetry. It is pos- 
 sible that these stanzas, so patiently com- 
 mending the miracles of our Lord as exem- 
 plary of the truest and the highest benev- 
 olence, were composed behind the grating of 
 a cell. 
 
 371 " How shall 1 copy ?" L. M. 
 
 How shall I follow him I serve? 
 
 How shall I copy him I love? 
 Nor from those blessed footsteps swerve, 
 
 Which lead me to his seat above? 
 
 2 Lord, should my path through suffering lie, 
 Forbid it I should e'er repine; 
 
 Still let me turn to Calvary, 
 Nor heed my griefs, remembering thine. 
 
 3 Oh, let me think how thou didst leave 
 . Untasted eyery pure delight, 
 
 To fast, to faint, to watch, to grieve, 
 The toilsome day, the homeless night 
 
 4 To faint, to grieve, to die for me ! 
 Thou earnest not thyself to please: 
 
 And, dear as earthly comforts be, 
 Shall I not love thee more than these? 
 
 5 Yes ! I would count them all but loss, 
 To gain the notice of thine eye: 
 
 Flesh shrinks and trembles at the cross, 
 But thou canst give the victory. 
 
 This plain piece of versification, first pub- 
 lished in the Star in the East, 1824, owes its 
 popularity and power, not so much to poetic 
 excellence in its construction as to spiritual 
 fervor in its sentiment. It might be offered 
 almost as the chief motto of Josiah Conder's 
 life ; he wrote it from his full heart. It aims 
 to identify one's life with Christ's life ; to ac- 
 cept him as the Leader, the Model, the Mas- 
 ter, of one's entire existence. It is this intense 
 regard for Jesus the Saviour that makes itself 
 felt in Conder's hymns, this loyalty, this love, 
 this longing, which will explain the fact that 
 the number of his accepted pieces in common 
 use ranks next to that of Watts and Wesley 
 in all the churches.
 
 LIFE AND CHARACTER. 
 
 173 
 
 3/2 The Divine Pattern. L. M. 
 
 MY dear Redeemer, and mv Lord, 
 
 1 read my duty in thy word; 
 But in thy life the law appears, 
 Drawn out in living characters. 
 
 2 Such was thy truth and such thy zeal, 
 Such deference to thy Father's will, 
 Such love, and meekness so divine, 
 
 I would transcribe and make them mine. 
 
 3 Cold mountains and the midnight air 
 Witnessed the fervor of thy prayer; 
 The desert thy temptations knew, 
 Thy conflict and thy victory too. 
 
 4 Be thou my pattern ; make me bear 
 More of thy gracious image here; 
 Then God, the Judge, shall own my name 
 Among the followers of the Lamb. 
 
 Dr. Isaac Watts included this in his Hymns, 
 Book II., No. 139, as illustrating " The Exam- 
 ple of Christ." It is a tame sort of poem; it 
 is useful, however, in certain exigencies, to 
 follow a discourse upon the believer's con- 
 formity to Christ. It depicts the process of 
 studying the pattern, of transcribing the vir- 
 tues, and so attaining the image of the Lord 
 Jesus in one's self. The familiar text (Ephe- 
 sians 5:1), " Be ye therefore followers of God, 
 as dear children," is rendered rightly in the 
 Revised Version, " Be ye therefore imitators 
 of God, as beloved children." This command 
 of the apostle is not obeyed so easily as, at 
 first sight, one would think. It requires care 
 and patient labor. We have just learned of 
 the death of the famous painter, Meissonier ; 
 in one of his obituaries this incident is related 
 concerning his persistent and ingenious in- 
 dustry in doing his best work : " Meissonier 
 spared no pains to make his pictures accurate 
 in detail and faithful representatives in every 
 respect. When he painted the '1814' he 
 borrowed the emperor's famous blue overcoat 
 from the museum where it was carefully 
 guarded and had it exactly reproduced by a 
 tailor. To secure the desired atmospheric 
 effects, he put the coat on, mounted a ' lay ' 
 horse, and painted before a mirror in an open 
 room on his roof in a snow-storm. He was 
 equally exact in the details of all his important 
 pictures." 
 
 373 An unseen Saviour. 
 
 O SAVIOUR, precious Saviour, 
 
 Whom yet unseen we love, 
 O name of might and favor, 
 
 All other names above ; 
 CHO. We worship thee, we bless thee, 
 
 To thee alone we sing ; 
 We praise thee and confess thee, 
 Our holy Lord and King. 
 
 2 O Bringer of salvation, 
 
 Who wondrously hast wrought, 
 Thyself the revelation 
 Of love beyond our thought ; CHI 
 
 3 In thee all fullness dwelleth, 
 All grace and power divine ; 
 
 The glory that excelleth, 
 O Son of God, is thine ; CHO. 
 
 75, 6s. D. 
 
 4 Oh, grant the consummation 
 
 Of this our song above, 
 In endless adoration 
 
 And everlasting love ; 
 CHO. We worship thee, we bless thee, 
 
 To thee alone we sing ; 
 We praise thee and confess thee, 
 Our gracious Lord and King. 
 
 FRANCES RIDLEY HAVERGAL. 
 
 The name of Frances Ridley Havergal has 
 become to thousands of Christians in all parts 
 of the world a household w r ord. Born Decem- 
 ber 14, 1836, she was the youngest daughter 
 of the Rev. W. H. Havergal, then rector 
 of Astley, Worcestershire, afterward of St. 
 Nicholas, Worcester, England. She was a 
 singularly bright, clever child, early giving 
 promise of the gifts so fully developed in later 
 years. The little book in which she wrote 
 her childish hymns and rhymes begins with 
 verses written at the age of seven ; from nine 
 years old upward she wrote long and amus- 
 ingly-descriptive letters in perfect rhyme and 
 rhythm. 
 
 Miss Havergal was never married. She 
 lived a happy, peaceful, and useful life, en- 
 gaged in writing books of prose and poetry. 
 Her health was precarious, and at times she 
 suffered painfully from disease. But her 
 Christian trust was supreme over every trial.
 
 174 
 
 THE LORD JESUS CHRIST. 
 
 She had an intense love for music and a rare 
 and excellent gift in the composition of tunes. 
 While I was in Leamington once a friend 
 pointed out to me the very piano on which 
 she used to play familiarly from memory the 
 most glorious of Handel's strains as well as 
 those of Beethoven and Mendelssohn. Her 
 voice was wonderfully expressive and sweet, 
 though never very strong. So she lived along 
 with a rich growth of divine grace derived 
 from her sorrows every day. By and by she 
 died at Caswall Bay, near Swansea in Wales, 
 June 3, 1879. It is impossible to epitomize 
 a life that seems so full of courage, faith, 
 sympathy for others, forgetfulness of self, in- 
 dustry and intense devotion, as this of that 
 minister's daughter seems to us who judge it 
 as a whole. She wrote so many books, and 
 sent so many letters : it was marvelous. And 
 God blessed everything she did. 
 
 This hymn was written at Leamington in 
 1870, and published in a volume of Miss 
 Havergal's poems, Under the Surface, 1874, 
 with the title, "Our King. Psalm 45:11." 
 It has four stanzas and a chorus. 
 
 374 " With Palms." 75, 6s. D. 
 
 ALL glory, laud, and honor 
 
 To thee, Redeemer, King! 
 To whom the lips of children 
 
 Made sweet hosannas ring. 
 Thou art the King of Israel, 
 
 Thou David's royal Son, 
 Who in the Lord's name comest, 
 
 The King and blessed One. 
 
 2 The company of angels 
 Are praising thee on high, 
 
 And mortal men, and all things 
 
 Created, make reply. 
 The people of the Hebrews 
 
 With palms before thee went, 
 Our praise and prayer and anthetr 
 
 Before thee we present. 
 
 3 To thee before thy passion 
 They sang their hymns of praise; 
 
 To thee now high exalted 
 
 Our melody we raise. 
 Thou didst accept their praises 
 
 Accept the prayers we bring, 
 Who in all good delightest, 
 
 Thou good and gracious King. 
 
 In the ninth century, very near its begin- 
 ning, for the author died in 821 A. D., the 
 old Latin hymn beginning, "Gloria, laus, et 
 honor" was composed by Theodolphus, the 
 Bishop of Orleans. The translation of it into 
 English was made by Rev. Dr. John Mason 
 Neale, and will be found now in his Medie- 
 val Hymns. At one time in his history this 
 excellent bishop was accused by his enemies 
 of aiding a conspiracy against the reigning 
 monarch. He was thrown into prison at 
 Anjou, and it is said by some authorities that 
 it was during this period of confinement that 
 
 he wrote the fine poem which bears his 
 name. At all events it is a historic fact that 
 he chanted it himself on one Palm Sunday 
 from the grated window of his cell. It com- 
 memorated the entry of Jesus Christ into 
 Jerusalem, when the people of the Hebrews 
 with palms before him went, and when the 
 lips of children made sweet hosannas ring. 
 
 375 "God, our Saviour." 75, 6s. D. 
 
 To thee, my God and Saviour! 
 
 My heart exulting sings, 
 Rejoicing in thy favor, 
 
 Almighty King of kings ! 
 
 1 '11 celebrate thy glory. 
 
 With all thy saints above, 
 And tell the joyful story 
 Of thy redeeming love. 
 
 2 Soon as the morn with roses 
 Bedecks the dewy east, 
 
 And when the sun reposes 
 
 Upon the ocean's breast, 
 My voice, in supplication, 
 
 Well pleased the Lord shall hear: 
 Oh, grant me thy salvation, 
 
 And to my soul draw near. 
 
 3 By thee, through life supported, 
 I '11 pass the dangerous road, 
 
 With heavenly hosts escorted, 
 
 Up to thy bright abode; 
 Then cast my crown before thee, 
 
 And, all my conflicts o'er, 
 Unceasingly adore thee 
 
 What could an angel more? 
 
 Rev. Thomas Haweis, LL. B., M. D., was 
 born at Truro in Cornwall, 1732, of an aristo- 
 cratic family, and received a liberal educa- 
 tion. He was converted while still very 
 young, and became a devoted Christian. Al- 
 though he had begun the study of medicine, 
 he entered at Christ's College, Cambridge ; he 
 was graduated, and immediately took holy 
 orders. Appointed in 1757 to a curacy in 
 Oxford, his success as a preacher was marked, 
 but he was not allowed to remain long. The 
 bishop of the diocese disagreed with his 
 views, and he removed to London to assume 
 a charge at the Lock Hospital, a place where 
 peculiarly depraved characters were to be 
 met. His work there was faithful, but in 
 1763 he was transferred to the rectorate of 
 All Saints, at Aldwincle ; there he remained 
 to the end of his honored and prosperous 
 life. He was chaplain to Lady Huntingdon, 
 and officiated for several years at her private 
 chapel. He died peacefully at Bath, Feb- 
 ruary n, 1820. Dr. Haweis was a man of 
 great learning and wrote about two hundred 
 and fifty hymns, many of which are still in 
 common use. He said of them : " They are 
 such as my heart indited, and they speak of 
 the things which I have believed concerning 
 my God and King. They all point to one 
 object to a crucified Jesus."
 
 LIFE AND CHARACTER. 
 
 '75 
 
 376 Children's Hosannas. 75, 6s. D. 
 
 WHEN, his salvation bringing, 
 
 To Zion Jesus came, 
 The children all stood singing, 
 
 Hosanna to his name ; 
 Nor did their zeal offend him, 
 
 But, as he rode along, 
 He let them still attend him, 
 
 Well pleased to hear their song. 
 
 2 And since the Lord retaineth 
 His love for children stillj 
 
 Though now as King he reigneth 
 
 On Zion's heavenly hill, 
 We '11 flock around his banner, 
 
 Who sits upon the throne, 
 And raise a loud hosanna 
 
 To David's royal Son. 
 
 3 For should we fail proclaiming 
 Our great Redeemer's praise, 
 
 The stones, our silence shaming, 
 
 Would their hosanna raise. 
 But should we only render 
 
 The tribute of our words? 
 No ; while our hearts are tender, 
 
 They, too, should be the Lord's. 
 
 Instantly, upon reading these stanzas, we 
 have a vision of the triumphal entry of the 
 Christ into Jerusalem : "And the children 
 crying in the temple and saying, Hosanna to 
 the Son of David !" The name of the Rev. 
 John King has been affixed to the hymn, but 
 to establish his identity as its author is rather 
 difficult. It appeared first in the Psalmist, 
 A Selection of Psalms and Hymns, published 
 in London in 1830, with the signature 
 " J. King." Rev. John Gwythe, one of the 
 compilers of that book, stated that this stood 
 for " Joshua King, late Vicar of Hull." From 
 the registers of Eyton Church, Wellington, 
 Shropshire, where Mr. King was at one time 
 curate, we learn that his Christian name was 
 John ; that he graduated from Queen's Col- 
 lege, Cambridge, in 1814; and became in- 
 cumbent of Christ Church, Hull, in 1822. 
 He died September 12, 1858. 
 
 This hymn is very familiar to congrega- 
 tions on both sides of the sea, and is a special 
 favorite with the children of the Sunday 
 Schools. It has been deemed worthy a place 
 as a Third-Rank Hymn of the future in An- 
 glican Hymnology. 
 
 377 Matt, ii : 28. 75, 6s. D. 
 
 "COME unto me, ye weary, 
 
 And I will give you rest." 
 Oh, blessed voice of Jesus, 
 
 Which comes to hearts opprest ; 
 It tells of benediction, 
 
 Of pardon, grace, and peace, 
 Of joy that hath no ending. 
 
 Of love which cannot cease. 
 
 2 " Come unto me, dear children, 
 
 And I will give you light." 
 Oh, loving voice of Jesus, 
 
 Which comes to cheer the night : 
 Our hearts were filled with sadness, 
 
 And we had lost our way, 
 But morning brings us gladness, 
 
 And songs the break of day. 
 
 3 "Come unto me, ye fainting, 
 And I will give you life." 
 
 Oh, peaceful voice of Jesus, 
 Which comes to end our strife : 
 
 The foe is stern and eager, 
 The fight is fierce and long ; 
 
 But thou hast made me mighty, 
 And stronger than the strong. 
 
 4 "And whosoever cometh 
 I will not cast him out." 
 
 Oh, patient love of Jesus, 
 Which drives away our doubt : 
 
 Which calls us very sinners, 
 Unworthy though we be 
 
 Of love so free and boundless 
 To come, dear Lord, to thee. 
 
 This is another of the excellent hymns of 
 the surgeon " the beloved physician" he 
 might well be called William Chatterton 
 Dix. It was published first in the Peoples 
 Hymnal (English), 1867. Its plaintive senti- 
 ment (like that of " Lead, kindly Light," by 
 Newman) owes much to the matchless music 
 of Dr. Dykes, to which it is usually sung. Vox 
 Jesu is a worthy sister to Lux Benigna in 
 the circle of seraphic tunes on earth. The 
 dramatic force of the piece comes from its 
 simpleness. The compiler of Laudes Domini 
 would like to record one memory which is full 
 of longing for a chance of acknowledgment. 
 Broken in health almost to hopelessness, he 
 went over the ocean in 1881 for rest. At St. 
 Pancras' Protestant Episcopal Church in Lon- 
 don, he was privileged to listen to a purely 
 gospel sermon, preached by Rev. Canon 
 Spence. It was one of the plainest, the 
 strongest, the gentlest, of all discourses he 
 ever heard from a Christian pulpit ; the most 
 truly evangelical in doctrine and tender in 
 invitation. And now as he sits here writing, he 
 humbly hopes some chance wind or bird may 
 take his thanks to that preacher for the help 
 he brought him in his sore weakness and 
 heavy trouble. Then one male voice broke 
 the silence after prayer with two lines of song 
 slowly and intelligibly spoken, as Jesus may 
 have spoken them " Come unto me, ye 
 weary, and I will give you rest." A short 
 pause of an instant, and the arches rang with 
 the full choir : " Oh, blessed voice of Jesus !" 
 After service I waited, found out where tune 
 and hymn came from, and gave them my 
 highest place of honor as the best I shall ever 
 hear this side of heaven. 
 
 378 Heaven begun below. ?s, 6s. D. 
 
 I BUILD on this foundation 
 
 That Jesus and his blood 
 Alone are my salvation, 
 
 The true eternal good. 
 To mine his Spirit speaketh 
 
 Sweet words of soothing power, 
 How God, to him that seeketh 
 
 For rest, hath rest in store.
 
 176 
 
 THE LORD JESUS CHRIST. 
 
 2 My merry heart is springing, 
 
 And knows not how to pine : 
 'T is fuli of joy and singing, 
 
 And radiancy divine. 
 The sun whose smiles so cheer me 
 
 Is Jesus Christ alone : 
 To have him always near me 
 
 Is heaven itself begun. 
 
 Richard Massie is an English Episcopalian, 
 a gentleman of wealth and leisure, residing at 
 Pulford Hall, in Coddington, Cheshire. Some 
 very fine translations of Spitta's, Luther's, and 
 Gerhardt's hymns into English have rendered 
 his name familiar on both sides of the ocean. 
 He is the eldest of a family of twenty-two 
 children, and was born June 18, 1800, in 
 Chester, where his father was for many years 
 the minister over the parish of St. Bride. This 
 hymn was rendered by him from the one of 
 Rev. Paul Gerhardt beginning, " 1st Got t fur 
 mich, so trete." 
 
 379 "Fear no more." 73, 6s. D. 
 
 OH, how shall I receive thee, 
 
 How meet thee on thy way ; 
 Blest hope of every nation, 
 
 My soul's delight and stay ? 
 O Jesus, Jesus, give me 
 
 Now by thine own pure light, 
 To know whate'er is pleasing 
 
 And welcome in thy sight. 
 
 2 Thy Zion palms is strewing, 
 And branches fresh and fair ; 
 
 My soul, in praise awaking, 
 
 Her anthem shall prepare. 
 Perpetual thanks and praises 
 
 Forth from my heart shall spring ; 
 And to thy name the service 
 
 Of all my powers I bring. 
 
 3 Ye, who with guilty terror 
 Are trembling, fear" no more : 
 
 With love and grace the Saviour 
 
 Shall you to hope restore. 
 He comes, who contrite sinners 
 
 Will with the children place, 
 The children of his Father, 
 
 The heirs of life and grace. 
 
 Rev. Arthur Tozer Russell translated this 
 from Rev. Paul Gerhardt's hymn, " Wie soil 
 ich dich empfangen" 1653. The piece was 
 published in his Psalms and Hymns, 1851. 
 The reference evidently is to the songs of the 
 children in the temple when they bade a wel- 
 come to Jesus as he made his royal entry into 
 Jerusalem just before his crucifixion. It con- 
 stitutes a fitting piece for what is celebrated 
 in many of the churches as Palm Sunday in 
 the Christian year. 
 
 380 
 
 Hebrews 13 : 13. 
 
 75, 6s. D. 
 
 MY Saviour, I would own thee 
 
 Amid the world's proud scorn, 
 The world that mocked and crowned thee 
 
 With diadem of thorn; 
 The world that now rejects thee 
 
 Makes nothing of thy love, 
 Counts not the grace and pity 
 
 That brought thee from above. 
 
 2 My Lord, my Master, help me 
 To walk apart with thee 
 
 Outside the camp, where only 
 
 Thy beauty I may see : 
 Far from the world's loud turmoil, 
 
 Far from its busy din, 
 Far from its praise and honor, 
 
 Its unbelief and sin. 
 
 3 Oh, keep my heart at leisure 
 From all the world beside, 
 
 In close communion, ever 
 
 Thus with thee to abide 
 So all thy whispered breathings 
 
 Of love and truth to hear ; 
 And hail thee with rejoicing, 
 
 When thou shall soon appear. 
 
 Mrs. Rebekah Hope Taylor, daughter of 
 Hon. Samuel Morley, M. P., was the wife of 
 Herbert W. Taylor, and belonged to the reli- 
 gious body known as the Plymouth Brethren. 
 In the Enlarged London Hymn Book, 1873, 
 there are to be found four of her poems, the 
 one given here being the favorite. Mrs. Tay- 
 lor died November 8, 1877, and in the follow- 
 ing year her Letters were published. This 
 hymn is useful in that it presents one passage 
 of Scripture which illustrates one phase of 
 our Lord's life ; it gives voice in song to 
 Hebrews 13:11-13: "For the bodies of 
 those beasts, whose blood is brought into 
 the sanctuary by the high-priest for sin, are 
 burned without the camp. Wherefore Jesus 
 also, that he might sanctify the people with 
 his own blood, suffered without the gate. 
 Let us go forth therefore unto him without 
 the camp, bearing his reproach." 
 
 381 " Friend of Sinners." 83,75,75. 
 
 ONE there is above all others, 
 
 Well deserves the name of Friend ; 
 His is love beyond a brother's, 
 Costly, free, and knows no end : 
 They who once his kindness prove 
 Find it everlasting love. 
 
 2 Which of all our friends, to save us, 
 Could or would have shed his blood ? 
 
 But our Jesus died to have us 
 Reconciled in him to God : 
 This was boundless love indeed! 
 Jesus is a friend in need. 
 
 3 When he lived on earth abased, 
 "Friend of sinners" was his name; 
 
 Now above all glories raised, 
 He rejoices in the same ; 
 Still he calls them brethren, friends, 
 And to all their wants attends. 
 
 4 Could we bear from one another 
 What he daily bears from us? 
 
 Yet this glorious Friend and Brother 
 Loves us though we treat him thus : 
 Though for good we render ill, 
 He accounts us brethren still. 
 
 5 Oh, for grace our hearts to soften ! 
 Teach us. Lord, at length to love; 
 
 We, alas ! forget too often 
 What a Friend we have above : 
 
 But when home our souls are brought, 
 We will love thee as we ought.
 
 LIFE AND CHARACTER. 
 
 177 
 
 Very likely this would be considered by 
 many as the most widely knoxvn and the most 
 tenderly cherished piece of Rev. John New- 
 ton's composition. It can be found in the 
 Olney Hymns, 1779, where it is No. 53 of 
 Book I. What commends these stanzas to 
 Christian hearts is the prevailing sentiment 
 embodied in every one of them that our Lord, 
 the " Friend that sticketh closer than a bro- 
 ther," was actuated by a positive, active, seek- 
 ing love for the sinner, before that sinner had 
 even become a subject of grace. We must 
 read the life of Jesus Christ as the mere un- 
 folding of this love. There is no explanation 
 of Bethany tears outside of it. He might 
 have taught a Samaritan woman profession- 
 ally, like any other rabbi upon the road ; but 
 he never would have " sat thus " on the well 
 unless he had loved her soul and longed to 
 save it by the truth. Simon the Cyrenian 
 would have said he was uplifting an unknown 
 malefactor's cross, as he unwillingly came in 
 behind Jesus and raised the timber on his 
 shoulder. But what he was doing really was 
 this he was succoring eternal Love bearing 
 a burden which for the moment proved too 
 much for its physical embodiment. Peter saw 
 Love walking upon the water ; John the Bap- 
 tist pointed out Love on the shore of the 
 Jordan ; Mary Magdalene spoke to Love on 
 the excited morning of the resurrection ; 
 Judas kissed Love when he swung the lantern 
 before the face of Jesus; Love had been 
 kneeling under the old olives, and had left 
 drops of blood-sweat on the grass. A whole 
 biography there is, which cannot be read at 
 all unless read as an unfolding of the love of 
 God in Jesus Christ for men. 
 
 382 Healing the Sick. 8s, 73, 75. 
 
 THOU to whom the sick and dying 
 
 Ever came, nor came in vain, 
 Still with healing word replying 
 To the weary cry of pain ; 
 Hear us, Jesus, as we meet, 
 Suppliants at thy mercy-seat. 
 
 2 Every care and every- sorrow, 
 Be it great, or be it small; 
 
 Yesterday, to-day, to-morrow, 
 When, where'er, it may befall ; 
 Lay we humbly at thy feet, 
 Suppliants round thy mercy-seat. 
 
 3 Still the weary, sick, and dying 
 Need a brother's, sister's care; 
 
 On thy higher help relying, 
 May we now their burden share: 
 Bringing all our offerings meet, 
 Suppliants to thy mercy-seat. 
 
 4 May each child of thine be willing, 
 Willing both in hand and heart, 
 
 Every law of love fulfilling, 
 Every- comfort to impart : 
 Ever bringing offerings meet, 
 Suppliants at thy mercy-seat. 
 
 5 Then shall sickness, sin, and sadness 
 
 To thy healing power yield ; 
 Till the sick and sad in gladness, 
 Rescued, ransomed, cleansed, healed, 
 Shall the saints together meet, 
 Pardoned at thy judgment seat ! 
 
 This hymn is entitled, " On Behalf of Hos- 
 pitals ;" and it has to be admitted that the 
 advertisement of it is rather commonplace. It 
 was written by Rev. Godfrey Thring in 1870, 
 at the request of Prebendary Hutton of Lin- 
 coln Cathedral, and was first published in his 
 Supplement, next year. It is a useful series 
 of good stanzas, without much poetic fervor, 
 or artistic construction, or dramatic force; 
 but it lays hold of a singer's heart because of 
 its simple acceptance of the Master's humility 
 and self-forgetfulness in work. 
 
 It is not rare, the spectacle of a believer la- 
 boring sedulously to construct a sort of show, 
 in the center of which he expects to appear. 
 Highly imaginative temperaments there are, 
 full of ingenious invention. Life is a drama, 
 and they occupy themselves in fashioning 
 poses and writing parts for delivery. They 
 see themselves feeding the poor. They see 
 themselves going on a foreign mission. They 
 see themselves marching at the head of an 
 infant-class. They love to contrive plots, the 
 up-shot of which is unusual. They get up 
 tableaux of Christian zeal ; the band plays, 
 the drapery is drawn there they are ! The 
 sadness of this is, their utmost wisdom fails. 
 They never reach the desired ripeness in the 
 schemes. They betray themselves with self- 
 consciousness. And the thing which is most 
 healthy to observe is, that at the promising 
 moment (so considered) the entire scheme 
 falls into foolishness, simply because their 
 own piety, supplemented by their own good 
 sense, withdraws them from the melodrama 
 just in time to be safe. But no life, thus 
 running on in dreamy scenic effects, can be a 
 thoroughly useful, or even a happy one. 
 Christians are not stage-heroes and heroines. 
 Quaint surprises are not what a father wants 
 from his children ; nor will visionary children 
 increase either in love or likeness to their 
 father by rehearsing little speeches they mean 
 to make to him, accompanied with gestures. 
 
 Oh, grand commonplace tender plain 
 earnest life was that of the Master ! How 
 unconscious, how majestic, just in its natural- 
 ness of labor and love ! He that puts that 
 Life before him always will end this vacilla- 
 tion, this melancholy, this thought of unap- 
 preciated merit, this far-off look into impos- 
 sible regions of imaginative labor and sacri- 
 fice ; and will go on honest errands just to 
 save the soul that stands next to him.
 
 THE LORD JESUS CHRIST. 
 
 " Jesus wept." 83,73,75. 
 
 JESUS wept ! those tears are over, 
 
 But his heart is still the same ; 
 Kinsman, Friend, and elder Brother, 
 Is his everlasting name. 
 Saviour, who can love like thee, 
 Gracious One of Bethany ? 
 
 2 When the pangs of trial seize us, 
 When the waves of sorrow roll, 
 
 1 will lay my head on Jesus, 
 Pillow of the troubled soul. 
 
 Surely, none can feel like thee, 
 Weeping One of Bethany ! 
 
 2 Jesus wept ! and still in glory 
 
 He can mark each mourner's tear; 
 Living to retrace the story 
 Of the hearts he solaced here. 
 
 Lord, when I am called to die, 
 
 Let me think of Bethany. 
 
 4 Jesus wept ! that tear of sorrow 
 
 Is a legacy of love; 
 Yesterday, to-day, to-morrow, 
 He the same doth ever prove. 
 Thou art all in all to me, 
 Living One of Bethany ! 
 
 Rev. John Ross Macduff, D. D., was born 
 at Bonhard, near Perth, in Scotland, May 23, 
 1818, and studied at the University of Edin- 
 burgh. In 1842 he became parish minister 
 of Kettins, Forfarshire, where he remained 
 until 1849, when he took charge of St. Ma- 
 does in Perthshire. In 1855 he was settled 
 over a church in Glasgow, his last pastorate, 
 as he retired from the ministry in 1871, and 
 went to live at Chislehurst, Kent. Dr. Mac- 
 duff has written about forty hymns, some 
 of which have kept a place in popular love. 
 One of the best known is given here ; its re- 
 frain leads us back to the story in the elev- 
 enth chapter of John. Although Bethany has 
 vanished from the maps, it will never be for- 
 gotten by Christians. To them the little vil- 
 lage over the hill, a couple of miles from Jeru- 
 salem, will always recall the Saviour's sympa- 
 thy with human sorrow. That shows how 
 an idea can last longer than a monument. 
 
 4 Jesus, mav thy love constrain us, 
 That from sin we may refrain us, 
 
 In thy griefs may deeply grieve: 
 Thee our best affections giving, 
 To thy glory ever living, 
 
 May we in thy glory live. 
 
 384 "Near the Cross." 
 
 NEAR the cross was Mary weeping, 
 There her mournful station keeping, 
 
 Gazing on her dying Son : 
 There in speechless anguish groaning, 
 Yearning, trembling, sighing, moaning, 
 
 Through her soul the sword had gone ! 
 
 2 But we have no need to borrow 
 Motives from the mother's sorrow, 
 
 At our Saviour's cross to mourn : 
 'T was our sins brought him from heaven, 
 These the cruel nails had driven : 
 
 All his griefs for us were borne. 
 
 3 When no eye its pity gave us, 
 When there was no arm to save us, 
 
 He his love and power displayed : 
 By his stripes he wrought our healing, 
 By his death, our life revealing, 
 
 He for us the ransom paid. 
 
 P.M. 
 
 THE OBERAMMERGAU MARY. 
 
 The author of English Hymns tells us that 
 the ancient Latin poem of which this is a 
 translation was the work of one of the queer- 
 est and quaintest of the ancient singers. His 
 name is a nickname ; Jacopomis means " Silly 
 James." He is more dignifiedly known as 
 Jacobus de Benedictis. But the Dictionary 
 of Hymnology does not accept such a con- 
 clusion. It bewilders us with the mention of 
 many claimants besides, and in the end seems 
 to favor Pope Innocent III. as having a su- 
 preme place in the composition. It came 
 into popular use in the fourteenth century by 
 the Flagellants' singing of it on their way 
 from town to town ; but it was composed a 
 hundred years before that. 
 
 The music of Rossini has rendered the 
 Stabat Mater Dolorosa famous in modern 
 times. But no Protestant could ever sing 
 such a thing ; it is simply a gush of worship
 
 SUFFERINGS AND DEATH. 
 
 179 
 
 of the Virgin Mary, a passionate prayer to a 
 dead woman to be one's intercessor. It re- 
 quired the exquisite taste and perfect feeling 
 of Dr. James Waddell Alexander to catch 
 and preserve the matchless meaning of the 
 human sentiment and yet avoid the mariol- 
 atry. He seems with the delicacy of genius 
 to have instinctively separated the pathos 
 from the passion, and so brought us a true 
 hymn which the Church may easily receive, 
 giving all the loving tenderness of pity to the 
 loving mother, and all the supreme gratitude 
 of praise to the divine Jesus where it be- 
 longed. The piece may be found in his 
 Breaking Crucible and Other Translations, 
 1 86 1. The portrait added above is taken 
 from a photograph of rare excellence, and 
 well represents the personified Virgin of the 
 Passion Play. 
 
 335 Gethsemane. L. M. 
 
 'T is midnight ; and on Olive's brow 
 The star is dimmed that lately shone. 
 
 'T is midnight ; in the garden, now 
 The suffering Saviour prays alone. 
 
 2 'T is midnight ; and from all removed, 
 The Saviour wrestles lone with fears ; 
 
 Ev'n that disciple whom he loved 
 Heeds not his Master's grief and tears. 
 
 3 'T is midnight ; and for others' guilt 
 The Man of Sorrows weeps in blood ; 
 
 Yet he that hath in anguish knelt 
 Is not forsaken by his God. 
 
 4 'T is midnight ; and from ether-plains 
 Is borne the song that angels know ; 
 
 Unheard by mortals are the strains 
 That sweetly soothe the Saviour's woe. 
 
 This author, Rev. William Bingham Tap- 
 pan, was born October 29, 1794, at Beverly, 
 Mass. He became in 1805 an apprentice in 
 Boston ; he removed to Philadelphia in 1815, 
 where, after a short time spent in teaching at 
 Somerville, N. J., he entered the service of 
 the American Sunday School Union, 1826. 
 As the representative of this society for the 
 four succeeding years he resided in Cincin- 
 nati, Ohio, returning to Boston in 1837. 
 Though still remaining in the service of the 
 Union even down to the date of his death, he 
 began preaching in 1841 ; at the outset he 
 acted as an evangelist, but soon connected 
 himself with the Congregational body. He 
 died at West Needham, Mass., June 18, 
 1849. 
 
 Mr. Tappan early showed a marked fond- 
 ness for books and study, although in the 
 beginning of his career he had few advan- 
 tages for the gratification of his taste. He 
 was not a man of powerful genius, but the 
 many books he published afford sufficient 
 proof that his artistic ability as a writer was 
 
 one of his strongest characteristics. New 
 England and Other Poems was the first work 
 he issued from the press ; this was in 1819, 
 and several volumes followed this in turn. 
 The hymn before us is found in his volume 
 of Poems, 1822; it has four stanzas and is 
 entitled " Gethsemane." 
 
 386 "'Tis finished!" L. M. 
 
 " 'T is finished I" so the Saviour cried, 
 And meekly bowed his head and died : 
 " 'T is finished !" yes, the race is run, 
 The battle fought, the victory won. 
 
 2 'T is finished ! all that heaven foretold 
 By prophets in the days of old ; 
 
 And truths are opened to our view 
 That kings and prophets never knew. 
 
 3 'T is finished ! Son of God, thy power 
 Hath triumphed in this awful hour ; 
 And yet our eyes with sorrow see 
 That life to us was death to thee. 
 
 4 'T is finished ! let the joyful sound 
 Be heard through all the nations round 
 'T is finished let the triumph rise, 
 And swell the chorus of the skies. 
 
 Dr. Samuel Stennett's works, entitled, On 
 Personal Religion, were published in three 
 volumes in 1824. These included a memoir, 
 and with them at the end were given thirty- 
 four of his hymns. Five others, and among 
 them this one, were found in Rippon's Selec- 
 tion, 1787. It is related in this good man's 
 biography that during his last sickness he 
 was compelled to use a gargle with vinegar 
 among the ingredients of it for a relief to his 
 throat. Once while taking this he quoted the 
 words used in Psalm 69:21 : "And in my 
 thirst they gave me vinegar to drink." Then 
 he added : " When I reflect upon the suffer- 
 ings of Christ I am ready to ask, What have 
 I been thinking of all my life ? What he did 
 and suffered are now my only support." 
 The connection of this sentiment with the 
 refrain of the hymn is very close, for the 
 record reads thus : " When Jesus therefore 
 had received the vinegar, he said. It is fin- 
 ished." The poetry, however, was written 
 long before this conversation occurred. 
 
 The one word in the Greek, which in our 
 English version we take three words to ren- 
 der, is " Tetelestai!" It is a single verb with- 
 out so much as a nominative. What was it 
 that was finished ? For one thing, certainly 
 the personal suffering of Jesus Christ in the 
 crucifixion was finished. He was dying now. 
 We cannot pretend to define in what the an- 
 guish of Christ on the cross consisted : but 
 whatever it was, he had now at last come to 
 the end of it. We recollect also that Jesus 
 had begun to show a measure of inexplicable 
 dread as he neared the time of his death.
 
 i8o 
 
 THE LORD JESUS CHRIST. 
 
 He kept talking concerning a mysterious 
 "hour," and seemed filled with solicitude 
 about what it was to discharge on him. 
 " Father, save me from this hour," was his 
 petition. In this explosive utterance on the 
 cross he has touched the supreme degree of 
 his satisfaction. The fright is all over ; the 
 forced calmness disappears ; and this cry is an 
 outburst of self-congratulation that his terri- 
 ble cup has been entirely drained. He knows 
 now that all physical pains and all spiritual 
 horrors are exhausted. And so he sends out 
 before an anxious universe this " loud voice " 
 like a bulletin from a field of battle. He is 
 all through the charge, right, safe, at rest. 
 
 337 "The wondrous Cross." L. M. 
 
 WHEN I survey the wondrous cross, 
 On which the Prince of glory died, 
 
 My richest gain I count but loss, 
 And pour contempt on all my pride. 
 
 2 Forbid it, Lord ! that I should boast, 
 Save in the death of Christ, my God ; 
 
 All the vain things that charm me most, 
 I sacrifice them to his blood. 
 
 3 See, from his head, his hands, his feet, 
 Sorrow and love flow mingled down ; 
 
 Did e'er such love and sorrow meet, 
 Or thorns compose so rich a crown ? 
 
 4 His dying crimson, like a robe, 
 Spreads o'er his body on the tree ; 
 
 Then I am dead to all the globe, 
 And all the globe is dead to me. 
 
 5 Were the whole realm of nature mine, 
 That were a present far too small ; 
 
 Love so amazing, so divine, 
 Demands my soul, my life, my all. 
 
 This was made for Dr. Isaac Watts' Hymns 
 and Spiritual Songs, where it appears as No. 
 7 in Book III. ; he gives to it as usual a title 
 and text : " Crucifixion to the world by the 
 cross of Christ: Gal. 6:14." A few years 
 ago one of the religious magazines in London 
 invited its readers to vote upon the hymns in 
 use among the churches by sending in lists 
 containing the best hundred of them all. A 
 prize was offered for that one which should 
 most nearly represent the general verdict. 
 Almost four thousand papers were received ; 
 fifty-five different authors were included in 
 the approval ; Toplady, with his incomparable 
 " Rock of Ages," stood confessedly the first. 
 But Charles Wesley, with seven hymns, and 
 Isaac Watts, with seven also, followed next. 
 Every one said Wesley's " Jesus, lover of my 
 soul " was his best ; and every one said Watts' 
 best was " When I survey the wondrous 
 cross." 
 
 388 "For me." L. M. 
 
 JESUS, whom angel hosts adore, 
 
 Became a man of griefs for me; 
 In love, though rich, becoming poor, 
 That I through him enriched might be. 
 
 2 Though Lord of all, above, below, 
 He went to Olivet for me ; 
 
 There drank my cup of wrath and woe, 
 When bleeding in Gethsemane. 
 
 3 The ever-blessed Son of God 
 Went up to Calvary for me ; 
 
 There paid my debt, there bore my load, 
 In his own body on the tree. 
 
 4 Jesus, whose dwelling is the skies, 
 Went down into the grave for me ; 
 
 There overcame my enemies, 
 There won the glorious victory. 
 
 5 'T is finished all : the vail is rent, 
 The welcome sure, the access free : 
 
 Now then, we leave our banishment, 
 O Father, to return to thee ! 
 
 This is readily recognized as one of Dr. 
 Horatius Bonar's poems. We have taken it 
 from the first series of his Hymns of Faith 
 and Hope, 1857. It has grown familiar and 
 beloved in all the churches. It is a celebra- 
 tion of the simple substitution of Christ for 
 the sinner in the plan of salvation : it shows 
 what poetry in singing can do with strict 
 truth. In these days there is much said 
 about reforming Christianity, or possibly of 
 putting it aside altogether, and replacing it 
 with what is called " The Religion of Human- 
 ity." The suggestions are not novel. The 
 religion of Christ had scarcely made its way 
 in the world before men were ready with im- 
 provements of its methods and substitutions 
 for its doctrines. But Christia'nity still lives, 
 and few, save students of ecclesiastical his- 
 tory, can recall the scores of its imitations. 
 
 The reformers of Christianity might find a 
 significant answer to their suggestions in one 
 of Talleyrand's retorts, which was one of the 
 wisest he ever uttered. The theophilanthropist 
 LarevelleTe Lepeaux once confided to Talley- 
 rand his chagrin. He had labored to br'rn^ 
 into vogue a sort of improved Christianity, 
 which should be both a benevolent and a 
 rational religion. With expressions of morti- 
 fication, he admitted that he had failed, for 
 the skeptical age would have nothing to do 
 with his improved religion. " What, my 
 friend, shall I do?" he mournfully asked. 
 The wily ex-bishop and diplomat politely 
 condoled with the disappointed reformer. He 
 hardly knew, he said, what to advise in a 
 matter so difficult as the improvement of 
 Christianity. " Still," said he, after a mo- 
 ment's pause, and with a smile, " there is one 
 plan you might try." His friend's attitude 
 and look showed how eager he was to be ad- 
 vised. But what would the advice be ? There 
 was a somewhat prolonged silence before 
 Talleyrand answered. " I recommend to 
 you," he said, " to be crucified for mankind, 
 and to rise again on the third day !" It was
 
 SUFFERINGS AND DEATH. 
 
 181 
 
 a lightning flash, and the reformer stood, at 
 least for tne moment, awed and reverent be- 
 fore the stupendous fact suggested by the 
 great diplomat. 
 
 389 Christ Dying to Save us. C. M. D. 
 
 THERE is a green hill far away, 
 
 Without a city wall, 
 Where the dear Lord was crucified 
 
 Who died to save us all. 
 We may not know, we cannot tell, 
 
 What pains he had to bear; 
 But we believe it was for us 
 
 He hung and suffered there. 
 
 2 He died that we might be forgiven, 
 He died to make us good, 
 
 That we might go at last to heaven, 
 
 Saved by his precious blood. 
 There was no other good enough 
 
 To pay the price of sin ; 
 He only could unlock the gate 
 
 Of heaven, and let us in. 
 
 3 Oh, dearly, dearly has he loved, 
 And we must love him too, 
 
 And trust in his redeeming blood, 
 
 And try his works to do. 
 For there 's a green hill far away, 
 
 Without a city wall, 
 Where the dear Lord was crucified 
 
 Who died to save us all. 
 
 This was first published by Mrs. Cecil 
 Frances Alexander in her Hymns for Little 
 Children, 1848. Like most other things done 
 for God's youngest sons and daughters, it is 
 very popular with the oldest. It is a pathetic 
 picture of Jesus in his suffering on Calvary ; 
 and the tenderness with which the lesson of 
 fidelity is pressed constitutes the indescriba- 
 ble force and charm of the hymn. The site 
 of this historic spot is now identified by 
 scholars as being on the crown of the knoll 
 just north of Jerusalem, near the Damascus 
 Gate : outside of the city wall, but close by 
 the old town in which so much history and 
 heart and hope are centered for the children 
 of God. 
 
 390 
 
 "It is finished!" 
 
 8s, 73, 43. 
 
 HARK ! the voice of love and mercy 
 
 Sounds aloud from Calvary ; 
 See! it rends the rocks asunder, 
 
 Shakes the earth, and vails the sky: 
 "It is finished !" 
 
 Hear the dying Saviour cry. 
 
 2 Now redemption is completed. 
 Sin atoned, the curse removed, 
 
 Satan, death, and hell defeated, 
 At his rising fully proved. 
 
 All is finished ! 
 Here our hopes do rest unmoved. 
 
 3 Finished all the types and shadows 
 Of the ceremonial law ; 
 
 Finished all that God had promised, 
 Death and hell no more shall awe. 
 
 " It is finished!" 
 Saints, from hence your comfort draw. 
 
 f Tune your harps anew, ye seraphs ! 
 ' Join to sing the pleasing theme : 
 All in earth and heaven uniting, 
 
 Join to praise Immanuel's name : 
 Hallelujah ! 
 
 Glory to the bleeding Lamb ! 
 
 Much discussion has wasted much time in 
 years past over the question whether Rev. 
 Jonathan Evans wrote this hymn ; but settle- 
 ment now appears to have been reached. It 
 is credited to him by the latest authorities on 
 both sides of the ocean, as having appeared 
 in Burder's Collection of Hymns, 1784. The 
 sentiment it suggests is pathetic and noble. 
 Jesus cried out, " It is finished !" He thus 
 proclaimed before the universe that his words 
 in the great intercessory prayer had been ab- 
 solutely true : " I have finished the work which 
 thou gavest me to do." He had met man's 
 desperate need as a transgressor. He had 
 satisfied the law's demand in God's govern- 
 ment. " It is finished !" means that, in the 
 death of this Christ of God, the death of all 
 sinful humanity, with the resurrection of all 
 redeemed souls, was completed absolutely 
 and for ever. Jesus Christ had answered 
 every Scriptural type with an antitype. He 
 was the Shepherd, and the Fellow, against 
 whom the sword was lifted. He was the 
 true Brazen Serpent, exhibited in the wilder- 
 ness of Sinai. He was the Wonderful Coun- 
 selor, the Everlasting Father, the Prince of 
 Peace. He was the real Isaac bound on the 
 pile for sacrifice. He was the Branch, the 
 Plant of renown, the Star, the Rock, the 
 Scape-goat ; and he was the Lamb and the 
 Turtle-dove for the sacrifices of the poor. 
 When he made this exclamation he had ful- 
 filled every ancient prophecy concerning him- 
 self. He " had bruised the head of the ser- 
 pent." He had "cut Rahab and wounded 
 the dragon." He was in person the Messiah, 
 who was cut off " in the midst of a week," 
 and that not for himself. He had been born 
 at Bethlehem, had come out of Nazareth, had 
 been crucified at Jerusalem. He was the 
 prophet whose day Abraham had seen afar 
 off and been glad. Thus he had exhaustive- 
 ly discharged that entire former dispensation 
 in a new one. 
 
 39 I "All-atoning sacrifice." 
 
 OH, perfect life of love ! 
 
 All, all is finished now 
 All that he left his throne above 
 
 To do for us below. 
 
 2 No work is left undone 
 Of all the Father willed 
 
 His toil, his sorrows, one by one, 
 The Scripture have fulfilled. 
 
 S. M.
 
 1 82 
 
 THE LORD JESUS CHRIST. 
 
 3 No pain that we can share 
 But he has felt its smart ; 
 
 All forms of human grief and care 
 Have pierced that tender heart. 
 
 4 And on hjs thorn-crowned head, 
 And on his sinless soul 
 
 Our sins in all their guilt were laid, 
 That he might make us whole. 
 
 5 In perfect love he dies ; 
 For me he dies, for me ; 
 
 O all-atoning- Sacrifice, 
 I cling by faith to thee ! 
 
 \Ve find this hymn accredited to Sir Henry 
 Williams Baker, but little notice seems to 
 have been taken of it in the British hymnals. 
 It fits a niche in real serviceableness, and is 
 of itself full of significance. The author con- 
 tributed it to the revised edition of Hymns 
 Ancient and Modern, 1875. When Jesus 
 Christ died he cried out, " It is finished !" It 
 was the boast of those who spoke Greek, that, 
 such were the capabilities of their compact 
 and beautiful tongue, they could give " a sea 
 of matter in a drop of language." Only one 
 word did our Lord use, but " the world itself 
 could not contain " all its significance. The 
 instant his final breath was drawn, the vail of 
 the temple was rended from the top to the 
 bottom ; the sacred secrets of that ancient 
 mystery in the Holy of Holies were thrown 
 open to the world. The day of the temple 
 had passed; the downfall of Jerusalem was 
 near. So we see that in the utterance of this 
 cry on the cross Jesus Christ announced that 
 his human biography was complete. And 
 now this would have to be perpetuated in a 
 book. Within less than a hundred years 
 there would not be on the earth any one of 
 the people who ever saw him or heard him 
 speak. He must fashion his entire career 
 its actions, its sayings, it purposes, its gifts, 
 its fervors, its prayers all into one such en- 
 tirety as that it could be pictured with words 
 which should live for ever. The book was 
 finished when Jesus lifted this loud cry. 
 That was his shout of exultation. We have 
 in literature a fine chapter which details the 
 thoughts and emotions of the historian Gib- 
 bon on the evening of his completing that 
 great work which bears his name. But how 
 feeble a figure is this by which even to at- 
 tempt to describe the joy and satisfaction 
 with which this Son of Man, who was the 
 Son of God, wrote his final line in the volume 
 that contained his life. So perfect is this, 
 that infidels and fierce unbelievers, who deny 
 h'tn full divinity, are still constrained to ac- 
 credit to him the unquestioned position as 
 the Primus Homo the chief Man of men, 
 the unchallenged Head of his race. 
 
 392 The two Looks. C. M. 
 
 I SAW One hanging on a tree, 
 
 In agony and blood 
 Who fixed his languid eyes on me, 
 
 As near the cross I stood. 
 
 Sure, never, till my latest breath, 
 Can I forget that look : 
 It seemed to charge me with his death, 
 Though not a word he spoke. 
 
 3 Alas ! I knew not what I did, 
 But now my tears are vain : 
 
 Where shall my trembling soul be hid, 
 For I the Lord have slain ! 
 
 4 A second look he gave, that said, 
 " I freely all forgive: 
 
 This blood is for thy ransom paid ; 
 I die that thou may'st live." 
 
 5 Thus while his death my sin displays 
 In all its blackest hue, 
 
 Such is the mystery of grace, 
 It seals my pardon too ! 
 
 This hymn, which used to be printed with 
 another stanza as the first, beginning " In evil 
 long I took delight," is the more interesting to 
 Christian hearts because it purports to be the 
 religious experience pictured truly which the 
 author, Rev. John Newton, wished to give as 
 his testimony to the saving grace of Jesus. 
 He contributed it to the Olney Hymns, \ 779. 
 It affords a very forcible suggestion to be 
 made to any penitent sinner seeking salvation. 
 It places the doctrine of justification by faith 
 at the front as being the genuine help of one's 
 soul rather than the mystic doctrine of regen- 
 eration by the Holy Ghost, or the more mys- 
 terious doctrine of election by God the Father. 
 This penitent pirate, this " wretched worm," 
 as he often called himself, seemed to see the 
 Saviour on the cross, in the very act and ar- 
 ticle of crucifixion. Jesus was looking at him ; 
 the " languid eyes," weak with pain, and dull 
 with death so close at hand, were " fixed " 
 upon him. Newton felt that he was respon- 
 sible for that awful spectacle at which the uni- 
 verse was shuddering. The Christ said noth- 
 ing only he gave one long look. Then the 
 sinner cried out in deep response of remorse 
 and shame and pity, and tried to hide himself 
 from the condemning eyes, so pitiful, so re- 
 proachful, so tender. While he watched, how- 
 ever, Jesus looked again. There was explana- 
 tion in the gaze, there was love in it, there 
 was help in it that is, there were justification 
 and free grace in it, and John Newton's soul 
 was saved. That which showed him his guilt 
 and helplessness showed him also his pardon 
 and hope. 
 
 393 " O Christ of God ' ' C. M. 
 
 O JESUS, sweet the tears I shed, 
 
 While at thy cross I kneel, 
 Gaze on thy wounded, fainting head, 
 
 And all thy sorrows feel.
 
 SUFFERINGS AND DEATH. 
 
 2 My heart dissolves to see thee bleed, 
 This heart so hard before ; 
 
 I hear thee for the guilty plead, 
 And grief o'erflows the more. 
 
 3 I know this cleansing blood of thine 
 Was shed, dear Lord, for me: 
 
 For me, for all oh, grace divine ! 
 Who look by faith on thee. 
 
 4 O Christ of God, O spotless Lamb, 
 By love my soul is drawn ; 
 
 Henceforth, for ever, thine I am ; 
 Here life and peace are born. 
 
 5 In patient hope, the cross I '11 bear, 
 Thine arm shall be my stay ; 
 
 And thou, enthroned, my soul shall spare 
 On thy great judgment-day. 
 
 It was the contemplation of a clause in a 
 verse (Galatians 2 : 20) which led to the writ- 
 ing of this peculiarly tender crucifixion hymn 
 by Dr. Ray Palmer. It first appeared in Jones' 
 Songs for the New Life, 1869. It found its way 
 into the religious periodicals, with only his 
 surname attached to it ; and so one of the 
 collections took it up with no knowledge of 
 its authorship. Worse than that, the com- 
 piler was led by some stern necessities of the 
 case to curtail its length by the loss of a verse, 
 and thought he could make freer with what he 
 supposed was a waif. The instant grief, not 
 indignation, with which this most sensitive of 
 all sweet singers in Israel bewailed such mu- 
 tilation of his intellectual offspring was equaled 
 only by the urbane kindness with which he 
 accepted the penitent explanation from one 
 who evidently was sorrier than he was him- 
 self. It was on that occasion that this open- 
 hearted Christian, who was always as frank 
 as the day with trusted brethren, admitted 
 that the verses of this hymn were more than 
 usually dear to him because they described a 
 real experience which he had once had an 
 outburst of actual tears in view of Jesus dying 
 on the cross. 
 
 394 "He remembers Calvary." C. M. 
 
 How condescending and how kind 
 
 Was God's eternal Son ! 
 Our misery reached his heavenly mind, 
 
 And pity brought him down. 
 
 2 He sunk beneath our heavy woes, 
 To raise us to his throne ; 
 
 There 's ne'er a gift his hand bestows, 
 But cost his heart a groan. 
 
 3 This was compassion, like a God, 
 That when the Saviour knew 
 
 The price of pardon was his blood, 
 His pity ne'er withdrew. 
 
 4 Now, though he reigns exalted high, 
 His love is still as great ; 
 
 Well he remembers Calvary, 
 Nor let his saints forget. 
 
 At the close of one of his letters, lately 
 brought to light, Dr. Isaac Watts, to whom 
 have been by some attributed sentiments 
 
 almost Socinian in doctrine, referring to the 
 common belief as to the Trinity of the God- 
 head, says : " All the explications I have yet 
 seen do still leave great darkness upon it, 
 which I expect will be cleared up when 
 Christ's kingdom breaks forth in its power ; 
 for I believe it was in the apostles' days a 
 much plainer and easier doctrine than all ages 
 ever since have made it, since there were no 
 controversies about it in their time." The 
 present hymn is taken from Book III. of Dr. 
 Isaac Watts' Hymns, and is entitled " Christ's 
 Dying Love ; or, Our Pardon Bought at a 
 Dear Price." It has eight stanzas, and was 
 written in 1707. 
 
 395 "Grace unknown." C. M. 
 
 ALAS ! and did my Saviour bleed, 
 
 And did my Sovereign die? 
 Would he devote that sacred head 
 
 For such a worm as I ? 
 
 2 Was it for crimes that I had done 
 He groaned upon the tree? 
 
 Amazing pity ! grace unknown ! 
 And love beyond degree ! 
 
 3 Well might the sun in darkness hide, 
 And shut his glories in, 
 
 When Christ, the great Creator, died 
 For man, the creature's sin. 
 
 4 Thus might I hide my blushing (ace 
 While his dear cross appears ; 
 
 Dissolve my heart in thankfulness, 
 And melt my eyes to tears. 
 
 5 But drops of grief can ne'er repay 
 The debt of love I owe ; 
 
 Here, Lord, I give myself away, 
 'T is all that I can do. 
 
 It is likely that more conversions have been 
 credited, in the wide round of Christian biog- 
 raphy, to this hymn of Dr. Isaac Watts than 
 to any other in the English language. It is 
 No. 9 of Book II. in his Hymns on Divine 
 Subjects, where it bears the title, " Godly 
 Sorrow Arising from the Sufferings of Christ." 
 In the third stanza there has always been one 
 line which the Christians on both "sides of the 
 ocean, and of every denomination, have been 
 reluctant to receive. Dr. Watts wrote it 
 thus : " When God, the Mighty Maker, dy'd." 
 Now, when we remember that this revered 
 author has been violently accused of being 
 so Unitarian in sentiment that Scottish Pres- 
 byterians cannot sing his versions of Psalms, 
 even at Pan-Presbyterian Councils, it is re- 
 freshing to hear him assert such doctrinal ex- 
 travagance in his zeal to be orthodox. 
 
 But still, although there is a certain meas- 
 ure of metaphysical truth in the statement, 
 most sensibilities recoil from saying baldly 
 that " God died." Moreover, the Scriptures 
 represent Christ as the Creator of the world 
 (John i : 3). Hence in one collection the line
 
 1 84 
 
 THE LORD JESUS CHRIST. 
 
 reads : " When Christ, the Lord of glory, 
 died." And another : " When Christ, the 
 great Redeemer, died." And another : 
 " When Christ, the Mighty Maker, died." 
 And one, which in the small antithesis be- 
 tween " Creator " and " creature " seemed 
 really quite felicitous, reads : " When Christ, 
 the great Creator, died." This was chosen 
 by the compiler of Laudes Domini as on the 
 whole the smoothest. He did not make the 
 change : he accepted it. 
 
 396 Suffered for sin. C. M. 
 
 OH, if my soul were formed for woe, 
 
 How would I vent my sighs ! 
 Repentance should like rivers flow 
 
 From both my streaming eyes. 
 
 2 'T was for my sins my dearest Lord 
 Hung on the cursed tree, 
 
 And groaned away a dying life 
 For thee, my soul ! for thee. 
 
 3 Oh, how I hate these lusts of mine 
 That crucified my Lord ; 
 
 Those sins that pierced and nailed his flesh 
 Fast to the fatal wood ! 
 
 4 Yes, my Redeemer they shall die ; 
 My heart has so decreed ; 
 
 Nor will I spare the guilty things 
 That made my Saviour bleed. 
 
 5 While with a melting, broken heart, 
 My murdered Lord I view, 
 
 I '11 raise revenge against my sins, 
 And slay the murderers too. 
 
 From Dr. Isaac Watts' Hymns, Book II., 
 No 106. It is given there with five stanzas, 
 and is entitled, " Repentance at the Cross." 
 The piece is remarkable for the introduction 
 into its sentiment of a passionate exaspera- 
 tion of feeling and an implacable determina- 
 tion to destroy utterly the wickednesses 
 "the guilty things that made the Saviour 
 bleed." It makes us think of the commenda- 
 tion which the apostle bestowed on some 
 of his converts (II. Corinthians 7:11): here 
 is the " indignation," as well as the " fear ;" 
 the "vehement desire," as well as the "zeal ;" 
 and specially the " revenge." When the 
 regiment of Highlanders, at the crisis of the 
 Sepoy Rebellion, arrived with the means of 
 rescue too late, and drew up from the well at 
 Cawnpore the mutilated remains of a young 
 Englishwoman, it was no time for parley; 
 the leader drew his sword and cut off one 
 long tress from the locks of their country- 399 
 woman ; this he divided among the soldiers. 
 Then they all uncovered their heads in pitiful 
 silence and swore that a life should suffer in 
 retribution for every filament in the braid of 
 that maiden's hair. 
 
 397 "Upon the Cross." 
 
 O JESUS, we adore thee 
 Upon the cross, our King: 
 
 We bow our hearts before thee ; 
 Thy gracious Name we sing : 
 
 75, 6s. D. 
 
 That Name hath brought salvation, 
 
 That Name, in life our stay ; 
 Our peace, our consolation 
 
 When life shall fade away. 
 
 2 Yet doth the world disdain thee, 
 Still pressing by thy cross : 
 
 Lord, may our hearts retain thee: 
 
 All else we count but loss. 
 The grief thy soul endurtd, 
 
 Who can that grief declare? 
 Thy pains have thus assured 
 
 That thou thy foes wilt spare. 
 
 3 Ah, Lord, our sins arraigned thee, 
 And nailed thee to the tree: 
 
 Our pride, O Lord, disdained thee 
 
 Yet deign pur hope to be. 
 O glorious King, we bless thee, 
 
 No longer pass thee by ; 
 O Jesus, we confess thee 
 
 Our Lord enthroned on high. 
 
 This excellent hymn, for some reason or 
 other, was suffered to go, for a period of 
 years, without any recognition as to author- 
 ship. In one instance it was actually ascribed 
 to Charles Wesley. It was written by Rev. 
 Arthur Tozer Russell in 1851, as a song for 
 Good Friday. It fitly voices the Passion 
 Chorale of Johann Sebastian Bach. 
 
 398 The Lamb of God. ;s, 6s. D. 
 
 O LAMB of God! still keep me 
 
 Near to thy wounded side ; 
 'T is only there in safety 
 
 And peace I can abide ! 
 What foes and snares surround me, 
 
 What doubts and fears within ! 
 The grace that sought and found me, 
 
 Alone can keep me clean. 
 
 2 'T is only in thee hiding 
 I know my life secure 
 
 Only in thee abiding, 
 
 The conflict can endure; 
 Thine arm the victory gaineth 
 
 O'er every hateful foe; 
 Thy love my heart sustaineth 
 
 In all its care and woe. 
 
 3 Soon shall my eyes behold thee 
 With rapture, face to face ; 
 
 One half hath not been told me 
 
 Of all thy power and grace : 
 Thy beauty, Lord, and glory, 
 
 The wonders of thy love, 
 Shall be the endless story 
 
 Of all the saints above. 
 
 This hymn, entitled by its author, " Christ's 
 Presence Desired," was written by Rev. James 
 George Deck, and was published first in 
 Psalms and Hymns, in two Parts, 1 842. 
 
 At the Cross. 
 
 75, 6s. D. 
 
 O SACRED Head, now wounded, 
 
 With grief and shame weighed down, 
 Now scornfully surrounded 
 
 With thorns, thine only crown ; 
 O sacred Head, what glory, 
 
 What bliss, till now was thine ! 
 Yet, though despised and gory, 
 
 I joy to call thee mine. 
 
 2 What thou, my Lord, hast suffered 
 
 Was all for sinners' gain : 
 Mine, mine was the transgression, 
 
 But thine the deadly pain ;
 
 SUFFERINGS AND DEATH. 
 
 I8 5 
 
 Lo, here I fall, my Saviour ! 
 
 'T is I deserved thy place; 
 Look on me with thy favor, 
 
 Vouchsafe to me thy grace. 
 
 3 What language shall I borrow, 
 To thank thee, dearest Friend, 
 
 For thiSj thy dying sorrow, 
 
 Thy pity without end ? 
 Lord, make me thine for ever, 
 
 Nor let me faithless prove : 
 Oh let me never, never, 
 
 Abuse such dying love. 
 
 4 Be near when I am dying, 
 Oh, show thy cross to me ! 
 
 And for my succor flying, 
 Come, Lord, and set me free ! 
 
 These eyes, new faith receiving, 
 From Jesus shall not move; 
 
 For he who dies believing, 
 Dies safely through thy love. 
 
 Paul Gerhardt is usually credited with the 
 authorship of this hymn. But we have been 
 told lately that his poem was after all only a 
 version of one written long before by Bernard 
 of Clairvaux. The German translation, O 
 Haupt voll Blut und Wunden, brought the 
 ancient lyric within reach of the common 
 people, and it became very popular at once. 
 Bernard wrote his verses five hundred years 
 before this ; he died in 1 1 53, and Gerhardt 
 gave his to the world in 1656. The Latin 
 hymn is entitled Ad faciem Christi in cruce 
 pendentis ; and the first line of the five stanzas, 
 each consisting of ten lines, reads thus : Salve, 
 caput cruentatum. Dr. Alexander composed 
 his translation in 1829, but does not appear to 
 have printed it until, twenty years after, he 
 contributed it to the Deutsche Kirchenfreund, 
 then under the care of Dr. Philip Schaff. Since 
 then it has had a fixed and notable place in 
 all the collections. 
 
 Rev. James Waddell Alexander, D. D., was 
 born at Hopewell, near Gordonsville, Louisa 
 County, Va., March 13, 1804. He died at the 
 Red Sweet Springs, Va., July 31, 1859. He 
 received his academical training at Philadel- 
 phia, was graduated at Princeton in 1820, and 
 studied theology in Princeton Seminary. In 
 1824 he was appointed a tutor, and during 
 the same year he was licensed to preach by 
 the Presbytery of New Brunswick, N. J. Dur- 
 ing 1825-1828 he was in charge of a church 
 in Charlotte County, Va., and from 1828 to 
 1830 was pastor of the first Presbyterian 
 church in Trenton, N. J. His health failing, 
 he resigned this charge and became editor of 
 The Presbyterian, in Philadelphia. 
 
 He was professor of rhetoric and belles- 
 lettres in Princeton College from 1833 till 
 1844, when he assumed charge of the Duane 
 Street Church in New York city. From 1844 
 to 1851 he was professor of ecclesiastical his- 
 tory and church government in Princeton 
 Theological Seminary, and in 1851 he was 
 
 1 \.:\ 
 
 "\'<L 
 REV. JAMES W. ALEXANDER, D. D. 
 
 called to the pastorate of the Fifth Avenue 
 Presbyterian Church, where he remained un- 
 til his death. 
 
 Among his published works are : Consola- 
 tion; Thoughts on Preaching ; Plain Words 
 to a Young Communicant ; a series of essays 
 entitled The American Mechanic and Work- 
 ingman ; Discourses on Christian Faith and 
 Practice ; Gift to the Afflicted; a biogra- 
 phy of Dr. Archibald Alexander, and more 
 than thirty volumes for the American Sunday 
 School Union. He was also a frequent con- 
 tributor to the Princeton Review and the Bib- 
 ilcal Repertory. Forty Years' Familiar Let- 
 ters of James IV. Alexander was published 
 by the surviving correspondent, Rev. John 
 Hall, D. D., of Trenton, N. J. 
 
 These simple facts are necessary in any 
 ordinary sketch of Dr. Alexander's career ; 
 but they seem very dry and unsatisfactory as 
 a description of such a man's life in the gen- 
 eration of which he was a notable part. He 
 was always prominent, always influential, al- 
 ways beloved. The people of his charge in 
 his various pastorates honored and revered 
 him with an affection and trust which will 
 abide as long as Christian confidence endures. 
 His later years, especially during the period 
 when his health was failing, took on an ap- 
 pearance of gentleness and quiet, full of pa- 
 thetic interest. Brilliant in intellect, studious 
 and scholarly in habit and attainment, he com- 
 manded respect in every position he was sum- 
 moned to fill. The vast and powerful congre- 
 gation in New York, of which he was so long 
 the useful pastor, has hardly yet ceased to be
 
 1 86 
 
 THE LORD JESUS CHRIST. 
 
 called by his name. It is now more powerful 
 than ever and more prosperous ; but for some 
 decades of remembered history those were its 
 strongest men who were taught and trained 
 under his ministry. 
 
 4OO '' All- For giving !" 75, 6s. D. 
 
 LIFE of the world ! I hail thee ; 
 Hail, Jesus, Saviour dear! 
 
 1 to thy cross could yield me, 
 Might I to thee be near. 
 
 Thyself, in all thy fullness, 
 
 My Lord, to me impart : 
 To thee I come as with me, 
 
 Yea, find thee in my heart. 
 
 2 Look on me, All-Forgiving ! 
 Low at thy feet I bow. 
 
 Oh, all-divine thou seemest, 
 
 As I behold thee now ! 
 I clasp with tender passion 
 
 Thy feet, so pierced for us, 
 The cruel wounds deep graven, 
 
 O'erwhelmed to see thee thus ! 
 
 3 While here with thee I linger, 
 Take me, dear Saviour mine! 
 
 Oh, draw me to thee closer, 
 
 And make me wholly thine ; 
 Say, " Be thou saved, O sinner!' 
 
 And gladly at thy call, 
 On thy sure word relying, 
 
 To thee I give my all. 
 
 This hymn was composed by St. Bernard 
 of Clairvaux ; of whom it has well been said 
 by his biographer : " They canonized him in 
 1 1 74 but it is better to have written a song 
 for all saints than to be found in any brevia- 
 ry." He left behind him at his death a long 
 poem in the Latin language, " Salve Mundt 
 salutare ;" to this he gave the title : "A rhyth- 
 mical prayer to any one (whatever one you 
 please) of the members of Christ, suffering 
 and hanging on the cross." Parts of this in 
 order were addressed to his feet, his knees, 
 his hands, his side, his breast, his heart, his 
 face. Dr. Ray Palmer published in the 
 Christian Union, April 13, 1881, a translation 
 of that portion addressed to Christ's feet ; and 
 three stanzas of this have been chosen for the 
 hymn before us. 
 
 4O I The bleeding Lamb. 
 
 JESUS, Lamb of God, for me 
 
 Thou, the Lord of life, didst die ; 
 
 Whither whither, but to thee, 
 Can a trembling sinner fly ! 
 
 Death's dark waters o'er me roll, 
 
 Save, oh, save my sinking soul. 
 
 2 Never bowed a martyr's head 
 Weighed with equal sorrow down ; 
 
 Never blood so rich was shed, 
 
 Never king wore such a crown ; 
 To thy cross and sacrifice 
 Faith now lifts her tearful eyes. 
 
 3 All my soul, by love subdued, 
 Melts in deep contrition there; 
 
 By thy mighty grace renewed, 
 
 New-born hope forbids despair: 
 Lord ! thou canst my guilt forgive, 
 Thou hast bid me look and live. 
 
 73. 61. 
 
 4 While with broken heart I kneel 
 Sinks the inward storm to rest ; 
 
 Life; immortal life I feel 
 Kindled in my throbbing breast : 
 
 Thine for ever thine I am ! 
 
 Glory to thee, bleeding Lamb ! 
 
 This hymn was written by Rev. Ray Pal- 
 mer, D. D., in 1863, and first published in 
 Songs for the Sanctuary, 1865. Its central 
 thought is Jesus as a sacrifice, a theme which 
 has inspired countless attempts of art to make 
 it live again before our eyes. Music, poetry, 
 sculpture, and painting, all have striven to 
 reproduce the Bible scene : " Then came Je- 
 sus forth, wearing the crown of thorns and 
 the purple robe. And Pilate saith unto them, 
 Behold the man !" Dore 1 has painted the 
 whole of it ; Guido Reni has painted the head 
 with thorns around the forehead. Others 
 have made similar attempts according to their 
 fancy or their ability. It is a spectacle which 
 attracts and discourages. Beyond them all, 
 however, lies the fact, which each Christian 
 will be likely to fashion before his own imag- 
 ination. Jesus comes forth with his reed and 
 his robe : Ecce Homo ! 
 
 4O2 Across Kidron. 73. 6L 
 
 JESUS, while he dwelt below, 
 
 As divine historians say, 
 To a place would often go, 
 
 Near to Kidron's brook it lay; 
 In this place he loved to be, 
 And 't was named Gethsemane. 
 
 2 Came at length the dreadful night 
 Vengeance, with its iron rod, 
 
 Stood, and with collected might 
 
 Bruised the harmless Lamb of God : 
 See, my soul, thy Saviour see, 
 Prostrate in Gethsemane. 
 
 3 View him in that olive-press, 
 
 Wrung with anguish, whelmed in blood ; 
 Hear him pray, in his distress, 
 
 With strong cries and tears to God : 
 Then reflect what sin must be 
 Gazing on Gethsemane. 
 
 This hymn by the Rev. Joseph Hart con- 
 tained, in its original form, twenty-three stan- 
 zas of six lines each, and was published in his 
 collection in 1759. It was entitled, "Geth- 
 semane," and is a vivid picture of the mental 
 and physical anguish through which our Lord 
 passed in the garden, the night before his 
 crucifixion. What the mind can do in its 
 regnant power over the body has never been 
 fully tested for record. The trouble is, the 
 register breaks in the moment of measure- 
 ment. We can hardly understand this curi- 
 ous effect of Jesus' distress upon him. The 
 medical books, we are told, are not without 
 authentic instances of strong mental emotions 
 having bent and broken the physical frames 
 of men. The cases are rare, but by no means 
 unknown ; and one historic illustration has
 
 SUFFERINGS AND DEATH. 
 
 I8 7 
 
 never been denied. It is recorded that 
 Charles the Ninth, of France, was, upon his 
 death-bed, so overcome by pangs of remorse 
 under the awful recollection of the Saint Bar- 
 tholomew massacre he had ordered, that his 
 blood was actually driven through the pores 
 of his skin, and stained the linen on which he 
 lay. So that we need not regard the small 
 cavils of those who declare the record in- 
 credible, even if taken in the most literal way. 
 Sweat of blood is not frequent, certainly ; but 
 it cannot be called impossible. 
 
 403 Gethsemane. 75. 61. 
 
 Go to dark Gethsemane, 
 Ye that feel the tempter's power; 
 
 Your Redeemer's conflict see, 
 Watch with him one bitter hour; 
 
 Turn not from his griefs away, 
 
 Learn of Jesus Christ to pray. 
 
 2 Follow to the judgment-hall ; 
 View the Lord of life arraigned : 
 
 Oh, the wormwood and the gall ! 
 
 Oh, the pangs his soul sustained ! 
 Shun not suffering, shame, or loss ; 
 Learn of him to bear the cross. 
 
 3 Calvary's mournful mountain climb; 
 There, adoring at his feet, 
 
 Mark that miracle of time, 
 
 God's own sacrifice complete: 
 " It is finished !" hear him cry ; 
 Learn of Jesus Christ to die. 
 
 James Montgomery wrote this hymn in 
 1820; in 1825 it was published in the Chris- 
 tian Psalmist. By the time he issued his 
 Original Hymns, 1853, it had been much al- 
 tered ; it appears now with four stanzas, and 
 has the title, " Christ our Example in Suffer- 
 ing." The three lessons, which the author 
 seems to think may be better learned from an 
 actual visit to Gethsemane, are these : how 
 to pray, how to bear the cross, how to die. 
 Local associations are very powerful in sway- 
 ing human thought. All Christian travelers 
 have commented upon the impressive force 
 of the surroundings when they were within 
 the enclosure upon the Mount of Olives, now 
 by the voice of old tradition set apart as the 
 site of the " oil-press " to which Jesus was 
 wont to resort. It was moonlight at the full, 
 on the Passover night when Jesus went there 
 last ; " dark Gethsemane " was lit somewhat 
 by the shining overhead, and the white beams 
 must have illumined the trees. There are 
 eight venerable olives now standing inside 
 the wall ; the Eastern moon fills them with 
 suggestion. No other hour in all one's earth- 
 ly history will equal in impressiveness and in- 
 terest that spent in the Garden of Gethsem- 
 ane. Even the rehearsals of this part of 
 Christ's life ought to render us more gentle 
 and more spiritual. We enter into a deeper 
 
 union with a personal Christ. What must it 
 be, then, to aid the imagination on the spot 
 itself with all the local associations of the 
 scene ? Years may pass on ; but the tender- 
 est question ever put to any heart thereafter 
 will be, " Did I not see thee with him in the 
 garden ?" 
 
 4O4 
 
 Hope in Death. 
 
 So rest, our Rest, thou ever blest, 
 Thy grave with sinners making : 
 
 By thy precious death, from sin 
 Our dead souls awaking. 
 
 P. M. 
 
 ast thou lain after much pain, 
 Life of our life, reposing : 
 Round thee now a rock-hewn grave, 
 Rock of Ages, closing. 
 
 3 Breath of all breath ! we know from death 
 Thou wilt our dust awaken : 
 
 Wherefore should we dread the grave, 
 Or our faith be shaken? 
 
 4 To us the tomb' is but a room 
 Where we lie down on roses : 
 
 He, who dying conquered death, 
 Sweetly there reposes. 
 
 5 The body dies naught else and lies 
 In dust until victorious 
 
 From the grave it shall arise 
 Beautiful and glorious. 
 
 6 Meantime we will, O Jesus, still 
 Deep in remembrance lay thee, 
 
 Musing on thy death ; in death 
 Be with us, we pray thee. 
 
 Salomo Franck was born at Weimar in 
 Germany, March 6, 1659, and died in his na- 
 tive town, July ii, 1725. He wrote seven 
 Passion Hymns, of which this is one begin- 
 ning, "So ruhest Du, O ineine Ruk'." The 
 version in English now before us was made 
 by Richard Massie in 1856. It is interesting 
 and may be made useful in meditations con- 
 cerning that period of time, so mysterious 
 and pathetic, while Jesus was out of human 
 knowledge and reach, between his burial and 
 his resurrection. 
 
 4O5 Christ in the Grave. 8s, 73, 73. 
 
 ALL is o'er, the pain, the sorrow, 
 Human taunts and fiendish spite ; 
 
 Death shall be despoiled to-morrow 
 Of the prey he grasps to-night : 
 
 Yet once more, to seal his doom. 
 
 Christ must sleep within the tomb. 
 
 2 Dark and still the cell that holds him, 
 While in brief repose he lies ; 
 
 Deep the slumber that enfolds him, 
 Vailed awhile from mortal eyes ; 
 Slumber such as needs must be 
 After hard-won victory. 
 
 3 Fierce and deadly was the anguish 
 Which on yonder cross he bore ! 
 
 How did soul and body languish, 
 
 Till the toil of death was o'er! 
 But that toil, so fierce and dread, 
 Bruised and crushed the serpent's head !
 
 1 88 
 
 THE LORD JESUS CHRIST. 
 
 4 All night long with plaintive voicing 
 
 Chant his requiem soft and low: 
 Loftier strains of loud rejoicing 
 
 From to-morrow's harps shall flow : 
 " Death and hell at length are slain ! 
 Christ hath triumphed ! Christ doth reign !" 
 
 Descended from a family of Revolutionary 
 heroes, when Rev. John Moultrie undertook 
 to write a hymn, what more apt than that he 
 should describe Christ's victory over death ? 
 This author was born in London, England, 
 December 31, 1799, and was educated at 
 Trinity College. His first and only charge 
 was the rectorship of Rugby, which he ob- 
 tained in 1828. Here he lived and labored 
 until his death, which occurred December 
 26, 1 874. He published a volume of poems 
 in 1843, entitled My Brother s Grave and 
 other Poems ; but the piece we quote did not 
 appear until 1858. It cannot be called 
 strictly a hymn ; but it meets a want which 
 sometimes occurs wheYi one wishes to sing 
 concerning the burial of our Lord, and when 
 night-services are held in connection with 
 Good Friday. 
 
 4O6 " The Debt of Love." H. M. 
 
 COME, every pious heart, 
 
 That loves the Saviour's name, 
 Your noblest powers exert 
 
 To celebrate his fame ; 
 Tell all above, and all below, 
 The debt of love to him you owe. 
 
 2 He left his starry crown, 
 And laid his robes aside, 
 
 On wings of love came down, 
 
 And wept, and bled, and died ; 
 What he endured, oh, who can tell, 
 To save our souls from death and hell? 
 
 3 From the dark grave he rose, 
 The mansions of the dead, 
 
 And thence his mighty foes 
 
 In glorious triumph led ; 
 Up through the sky the Conqueror rode, 
 And reigns on high, the Saviour God. 
 
 4 Jesus, we ne'er can pay 
 The debt we owe thy love; 
 
 Yet tell us how we may 
 
 Our gratitude approve ; 
 Our hearts, our all, to thee we give; 
 The gift, though small, thou wilt receive. 
 
 Written by Rev. Dr. Samuel Stennett, and 
 published by Dr. Rippon in his Selection, 
 1787. It is a ringing Easter hymn, and has 
 been worthily popular among Christians of 
 every name. 
 
 4O7 The stone rolled away. 
 
 ON wings of living light, 
 At earliest dawn of day, 
 
 Came down the angel bright, 
 And rolled the stone away. 
 
 Your voices raise with one accord 
 
 To bless and praise your risen Lord ! 
 
 2 The keepers watching near, 
 At that dread sight and sound, 
 
 Fell down with sudden fear 
 Like dead men to the ground. 
 Your voices raise, &c. 
 
 H. M. 
 
 3 Then rose from death's dark gloom, 
 Unseen by mortal eye, 
 
 Triumphant o'er the tomb 
 The Lord of earth and sky ! 
 Your voices raise, &c. 
 
 4 Oh, let your hearts be strong! 
 For we, like him, shall rise, 
 
 To dwell with him ere long 
 
 In bliss beyond the skies ! 
 
 Your voices raise, &c. 
 
 Another of Bishop William Walsham 
 How's pieces, published in Children's Hymns, 
 issued 1872, by the Society for Promoting 
 Christian Knowledge, London. It shows 
 how alert the composers and writers of the 
 English Church have been of late years to 
 introduce the form of singing so peculiar to 
 the American genius and taste. Almost 
 everything we love and cherish has a refrain 
 in it. " Red, White, and Blue," " Star- 
 Spangled Banner," " Auld Lang Syne," 
 " Sweet Home," " The voice of free grace," 
 " Rock of Ages," a large proportion of our 
 favorites, secular and religious, are refrain 
 pieces. Why object ? That is the American 
 " style." 
 
 4O8 "Rejoice, the Lord is King /" H. M. 
 
 REJOICE ! the Lord is King ; 
 
 Your Lord and King adore: 
 Mortals, give thanks and sing, 
 
 And triumph evermore ! 
 Lift up your hearts, lift up your voice ; 
 Rejoice! again I say, rejoice! 
 
 2 Jesus, the Saviour, reigns, 
 The God of truth and love ; 
 
 When he had purged our stains, 
 He took his seat above : 
 Lift up your hearts, &c. 
 
 3 His kingdom cannot fail ; 
 
 He rules o'er earth and heaven ; 
 The keys of death and hell 
 Are to our Jesus given : 
 
 Lift up your hearts, &c. 
 
 This piece is usually credited to Rev. 
 Charles Wesley. It was published first in 
 John Wesley's Moral and Sacred Poems, 
 1744, but it was rewritten afterward, and 
 took its place in the Hymns for our Lord's 
 Resurrection, 1746. The Dictionary of 
 Hymnology, 1892, says that Wesley wrote 
 only the 'first stanza and the last two lines of 
 each remaining stanza, and that John Taylor 
 wrote the rest of the hymn. 
 
 It is peculiar in its use of the refrain an- 
 nexed to all the six stanzas of the original 
 draft. This was evidently founded upon 
 Philippians 4:4. The whole hymn shows 
 the fervor and enthusiasm of that remarkable 
 movement out of which grew the great de- 
 nomination bearing the Wesleyan name. It 
 must have been a prime favorite in the out- 
 door meetings. 
 
 Robert Southey gives an incident of rather
 
 RESURRECTION AND REIGN. 
 
 18 9 
 
 odd interest. It seems that Charles and 
 John Wesley in the early days of their Chris- 
 tian experience were in the habit of spending 
 a part of the Sabbath walking in the fields 
 and singing psalms. One Sunday while they 
 were in the fields, and just about to begin to 
 sing, a sense of their ludicrous situation came 
 upon Charles, and he burst into loud laughter. 
 John was horror-struck at his want of rever- 
 ence, and he inquired in an angry tone, 
 " Charles, are you distracted ?" No sooner 
 had he asked the question than he began to 
 laugh as loud as Charles. They were obliged 
 to return home without singing a line. It 
 may have been this very piece they were 
 singing at the time, and the recurrence of 
 this most vigorous refrain may have rendered 
 the two brothers demonstrative even to ges- 
 ticulation. Then suddenly they happened to 
 think how they must look if anybody should 
 chance to see them. 
 
 4O9 The Lord s Day. 73, 6s. D. 
 
 THE day of resurrection, 
 
 Earth, tell it out abroad : 
 The Passover of gladness, 
 
 The Passover of God. 
 From death to life eternal, 
 
 From earth unto the sky, 
 Our Christ hath brought us over, 
 
 With hymns of victory. 
 
 2 Our hearts be pure from evil, 
 That we may see aright 
 
 The Lord in rays eternal 
 
 Of resurrection light ; 
 And, listening to his accents t 
 
 May hear, so calm and plain, 
 His own "All hail !" and, hearing, 
 
 May raise the victor-strain. 
 
 3 Now let the heavens be joyful, 
 And earth her song begin, 
 
 The round world keep high triumph, 
 
 And all that is therein ; 
 Let all things seen and unseen 
 
 Their notes of gladness blend, 
 For Christ the Lord is risen, 
 
 Our Joy that hath no end. 
 
 Rev. John Mason Neale, D. D., translated 
 this from the Greek, and published it as an 
 Easter song in his Hymns of the Eastern 
 Church, 1862. He had an especial admira- 
 tion for this part of the ancient canon for the 
 Resurrection morning by St. John Damascene, 4 1 Q 
 to which he had furnished an English dress ; 
 he has given a vivid description of the way in 
 which it used to be sung : "As midnight ap- 
 proached, the archbishop, with his priests, 
 accompanied by the king and queen, left the 
 church, and stationed themselves on the plat- 
 form, which was raised considerably from the 
 ground, so that they were distinctly seen by 
 the people. Every one now remained in 
 breathless expectation, holding an unlight- 
 ed taper in readiness when the glad moment 
 should arrive, while the priests still continued 
 
 murmuring their melancholy chant in a low 
 half whisper. Suddenly a single report of a 
 cannon announced that twelve o'clock had 
 struck and that Easter Day had begun ; then 
 the old archbishop, elevating the cross, ex- 
 claimed in a loud, exulting tone : ' Christos 
 anesti !' ' Christ is risen !' and instantly every 
 single individual of all that host took up the 
 cry, and the vast multitude broke through 
 and dispelled for ever the intense and mourn- 
 ful silence which they had maintained so long, 
 with one spontaneous shout of indescribable 
 joy and triumph, ' Christ is risen ! Christ is 
 risen !' At the same moment the oppressive 
 darkness was succeeded by a blaze of light 
 from thousands of tapers which, communi- 
 cating to one from another, seemed to send 
 streams of fire in all directions, rendering the 
 minutest objects distinctly visible, and casting 
 the most vivid glow on the expressive faces, 
 full of exultation, of the rejoicing crowd; 
 bands of music struck up their gayest strains ; 
 the roll of a drum through the town, and 
 further on the pealing of the cannon, an- 
 nounced far and near these ' glad tidings of 
 great joy ;' while from hill and plain, from the 
 seashore and the far olive grove, rocket after 
 rocket, ascending to the clear sky, answered 
 back with its mute eloquence that Christ is 
 risen indeed, and told of other tongues that 
 were repeating those blessed words, and other 
 hearts that leaped for joy; everywhere men 
 clasped each other's hands, and congratulated 
 one another and embraced with countenances 
 beaming with delight, as though to each one 
 separately some wonderful happiness had 
 been proclaimed; and so, in truth, it was; 
 and all the while, rising above the mingling 
 of many sounds, each one of which was a 
 sound of gladness, the aged priests were dis- 
 tinctly heard chanting forth the glorious old 
 hymn of victory, intoned loud and clear to 
 tell the world how ' Christ is risen from the 
 dead,' having trampled death beneath his feet, 
 and henceforth they that are in the tombs 
 have everlasting life." 
 
 Our Advocate. js, 6s. D. 
 
 O CHRIST, thou hast ascended 
 
 Triumphantly on high, 
 By cheruD guards attended 
 
 And armies of the sky ; 
 There, there thou standest pleading 
 
 The virtue of thy blood. 
 For sinners interceding, 
 
 Our Advocate with God. 
 
 2 Heaven's gates unfold above thee: 
 
 But canst thou, Lord, forget 
 The little band who love thee 
 
 And gaze from Olivet ? 
 Nay, on thy breast engraven 
 
 Thou bearest every name, 
 Our Priest in earth and heaven 
 
 Eternally the same.
 
 190 
 
 THE LORD JESUS CHRIST. 
 
 3 Oh, for the priceless merit 
 
 Of thy redeeming cross, 
 Vouchsafe thy sevenfold Spirit, 
 
 And turn to gain our loss; 
 Till we by strong endeavor 
 
 In heart and mind ascend, 
 And dwell with thee for ever 
 
 In raptures without end. . 
 
 A good Ascension Hymn by Bishop Ed- 
 ward Henry Bickersteth. It was so designed 
 by the author, for he has placed it in his From 
 Year to Year, 1883, in connection with the 
 Sunday next to Ascension Day. The piece 
 has one more double stanza than the three 
 here chosen, and it is declared to have been 
 based upon John 15 : 26. It is interesting to 
 find how wide is the use which might be made 
 of it. It fits the sentiment of I. John 2 : i, for 
 it presents our Lord as having ascended in 
 order to be our Advocate. It also suggests the 
 touching picture of the disciples as " gazing 
 up into heaven," Acts i :u. And it offers 
 the assurance that Jesus is our High Priest, 
 for ever, Exodus 28 : 29. 
 
 4 1 I He lives again. 75. 
 
 CHRIST, the Lord, is risen to-day, 
 Sons of men, and angels, say; 
 Raise your joys and triumphs high ! 
 Sing, ye heavens ! and, earth, reply 1 
 
 2 Love's redeeming work is done, 
 Fought the fight, the battle won ; 
 Lo, our Sun's eclipse is o'er ; 
 
 Lo, he sets in blood no more. 
 
 3 Vain the stone, the watch, the seal; 
 Christ hath burst the gates of hell ; 
 Death in vain forbids his rise ; 
 Christ hath opened Paradise. 
 
 4 Lives again our glorious King; 
 "Where, O Death, is now thy sting?" 
 Once he died our souls to save; 
 "Where 's thy victory, boasting Grave?" 
 
 5 Soar we now where Christ has led, 
 Following our exalted Head ; 
 Made like him, like him we rise; 
 Ours the cross, the grave, the skies ! 
 
 Rev. Charles Wesley is rightfully credited 
 with the authorship of this good resurrection 
 hymn. There are two others that begin with 
 the same line. But this one is included in 
 the Hymns and Sacred Poems, 1739. 
 
 412 Joy in the Lord. 75. 
 
 JOYFUL be the hours to-day; 
 
 Joyful let the seasons be; 
 Let us sing, for well we may : 
 Jesus! we will sing of thee. 
 
 2 Should thy people silent be, 
 Then the very stones would sing: 
 
 What a debt we owe to thee, 
 Thee our Saviour, thee our King ! 
 
 3 Joyful are we now to own, 
 Rapture thrills us as we trace 
 
 All the deeds thy love hath done, 
 All the riches of thy grace. 
 
 4 'Tis thy grace alone can save ; 
 Every blessing comes from thee 
 
 All we have, and hope to have, 
 All we are, and hope to be. 
 
 5 Thine the Name to sinners dear ! 
 
 Thine the Name all names before ! 
 Blessed here and everywhere ; 
 
 Blessed now and evermore ! 
 
 This is found in Rev. Thomas Kelly's 
 Hymns on Various Passages, published about 
 1845. He has meant it to have as wide an 
 application as possible, for he has entitled it 
 " Sunday " the Lord's Day being in every 
 sense quite as good a memorial of Jesus' 
 resurrection as Easter, and ensuring a much 
 more frequent employment of the hymn, by 
 reason of its swifter recurrence. There is in 
 each verse a note of the highest triumph ; 
 and there is also an allusion to the words of 
 our divine Master, Luke 19:40: "And he 
 answered and said unto them, I tell you that, 
 if these should hold their peace, the stones 
 would immediately cry out." 
 
 4 1 3 The Lord's Day. js. 
 
 HAIL the day that sees him rise, 
 Glorious, to his native skies ! 
 Christ, awhile to mortals given, 
 Enters now the gates of heaven. 
 
 2 There the glorious triumph waits ; 
 Lift your heads, eternal gates ! 
 Christ hath vanquished death and sin ; 
 Take the King of glory in. 
 
 3 See, the heaven its Lord receives ! 
 Yet he loves the earth he leaves ; 
 Though returning to his throne, 
 Still he calls mankind his own. 
 
 4 Still for us he intercedes, 
 His prevailing death he pleads ; 
 Near himself prepares a place, 
 Great Forerunner of our race. 
 
 5 What though parted from our sight 
 Far above yon starry height ; 
 Thither our affections rise, 
 Following him beyond the skies. 
 
 This hymn is reckoned as one of the great 
 three which have given Rev. Charles Wesley 
 his fame as one of the chief religious poets of 
 the church. The other two are, " Jesus, lover 
 of my soul," and " Hark ! the herald angels 
 sing." And yet this particular piece of ten 
 stanzas, published first in Hymns and Sacred 
 Poems, 1739, entitled, "Hymn for Ascension 
 Day," has been subjected to more alterations 
 than would be imagined by those at the pres- 
 ent day who find such fault with the com- 
 pilers for changing an author's words. 
 Whitefield made extensive omissions and sub- 
 stitutions in 1753 ; Madan added to the num- 
 ber in 1760; Cotterill went forward with the 
 work, giving us almost the exact form now 
 accepted. These five stanzas have stood 
 very nearly the same since 1820. But now 
 and then, especially in the English collections, 
 words and phrases are twisted and tortured 
 according to the taste of those who felt called
 
 RESURRECTION AND REIGN. 
 
 191 
 
 to criticise. For much of this " tinkering " 
 there can be no apology. But some of it is 
 sure to stand. Does anybody want to go 
 back, in the second line, to "Ravished from 
 our wishful eyes," or to " Pompous to his 
 native skies " ? Would a good taste demand, 
 in the last line, " Re - ascends his native 
 heaven "? Would the strictest restorationists 
 ask to have, " Prevalent his death he pleads," 
 brought back into the fourth stanza? Now 
 that the churches on both sides of the ocean 
 have sung and learned the lines as they stand, 
 does any one wish to take the responsibility 
 of reproducing the original ? If he should do 
 this, most of God's people would accuse him 
 of having " tinkered " the piece to which they 
 are accustomed. 
 
 414 " Hallelujah .'" 73, 5!. 
 
 CHRIST the Lord is risen again, 
 Christ hath broken every chain ; 
 Hark ! angelic voices cry, 
 Singing evermore on high, 
 Hallelujah ! Praise the Lord ! 
 
 2 He who bore all pain and loss, 
 Comfortless, upon the cross, 
 Lives in glory now on high, 
 Pleads for us, and hears our cry : 
 
 Hallelujah ! Praise the Lord ! 
 
 3 He who slumbered in the grave 
 Is exalted now to save ; 
 
 Now through Christendom it rings 
 
 That the Lamb is King of kings : 
 
 Hallelujah ! Praise the Lord ! 
 
 4 Now he bids us tell abroad 
 How the lost may be restored, 
 How the penitent forgiven, 
 How we, too, may enter heaven : 
 
 Hallelujah ! Praise the Lord ! 
 
 The original hymn began, " Christus ist 
 erstanden" and was written by Rev. Michael 
 Weisse, a prominent representative of the 
 " Bohemian Brethren ;" he made it for the 
 first hymn-book of that sect, which is now 
 called " The Moravians," and it was published 
 in 1531. The author was born at Neisse, in 
 Silesia, 1480, and died in 1534. The English 
 translation which is here given was made by 
 Miss Catharine Winkworth in 1858, and is in 
 the Lyra Germanica. 
 
 4 1 5 The Grave of Jesus. C. P. M. 
 
 COME, see the place where Jesus lay, 
 And hear angelic watchers say, 
 
 " He lives, who once was slain : 
 Why seek the living midst the dead? 
 Remember how the Saviour said, 
 
 That he would rise again." 
 
 2 Oh, joyful sound ! oh, glorious hour, 
 When by his own almighty power 
 
 He rose, and left the grave ! 
 Now let our songs his triumph tell, 
 Who burst the bands of death and hell, 
 
 And ever lives to save. 
 
 3 The First-Begotten of the dead. 
 For us he rose, our glorious Head, 
 
 Immortal life to bring ; 
 
 What, though the saints like him shall die? 
 They share their Leader's victory, 
 
 And triumph with their King. 
 
 4 No more they tremble at the grave, 
 For Jesus will their spirits save, 
 
 And raise their slumbering dust : 
 O risen Lord ! in thee we live, 
 To thee our ransomed souls we give, 
 
 To thee our bodies trust. 
 
 In Hymns, Ancient and Modern, this piece 
 written by Rev. Thomas Kelly finds a place. 
 It was first published in the author's Hymns 
 on Various Passages, 1804, there commenc- 
 ing, " He is gone ; see where his body lay." 
 It was founded upon Matthew 28 : 6. It is 
 of an unusual meter, and hence not so wide- 
 ly known. 
 
 4 | Q "Captivity captive." C. P. M. 
 
 JESUS, who died a world to save, 
 Revives and rises from the grave, 
 
 By his almighty power : 
 From sin, and death, and hell, set free, 
 He captive leads captivity, 
 
 And lives to die no more. 
 
 2 Children of God ! look up and see 
 Your Saviour clothed in majesty, 
 
 Triumphant o'er the tomb : 
 Give o'er your griefs, cast off your fears, 
 In heaven your mansions he prepares, 
 
 And soon will take you home. 
 
 3 His church is still his joy and crown ; 
 He looks with love and pity down 
 
 On her he did redeem : 
 He tastes her joys, he feels her woes, 
 And prays that she may spoil her foes, 
 
 And ever reign with him. 
 
 This hymn, written by the Rev. William 
 Hammond, breathes all the deep religious 
 feeling he seems to have attained after he 
 joined the Moravian Brethren. It is found 
 in his Psalms, Hymns, and Spiritual Songs t 
 1745. He entitled it simply " Easter." 
 
 4 1 7 " With him in glory." C. P. M. 
 
 CHILDREN of light, arise and shine! 
 Your birth, your hopes, are all divine, 
 
 Your home is in the skies. 
 Oh ! then, for heavenly glory born, 
 Look down on all with holy scorn 
 
 That earthly spirits prize. 
 
 2 With Christ, with glory full in view, 
 Oh! what is all the world to you? 
 
 What is it all but loss ? 
 Come on, then, cleave no more to earth, 
 Nor wrong your high celestial birth, 
 
 Ye pilgrims of the cross. 
 
 3 O blessed Lord, we yet shall reign, 
 Redeemed from sorrow, sin, and pain, 
 
 And walk with thee in white. 
 We suffer now ; but oh ! at last 
 We Ml bless the Lord for all the past, 
 
 And own our cross was light. 
 
 Sir Edward Denny wrote this stirring call 
 to the church at large, publishing it in his 
 Selection of Hymns, 1839. It bears the title,
 
 192 
 
 THE LORD JESUS CHRIST. 
 
 "Looking unto Jesus," John 14:1. It bids 
 the children of God to send their thoughts 
 aloft, as if in full view of their Lord rising to 
 his place at the Father's side, and consider 
 their earthly lot in the light of his wonderful 
 exaltation. They are to remember their " high 
 celestial birth," and count everything less than 
 that as " loss." 
 
 4 1 8 "He is precious." C. P. M. 
 
 OH, could I speak the matchless worth, 
 Oh, could I sound the glories forth, 
 Which in my Saviour shine! 
 
 1 'd soar, and touch the heavenly strings 
 And vie with Gabriel while he sings 
 
 In notes almost divine. 
 
 2 I 'd sing the precious blood he spilt, 
 My ransom from the dreadful guilt 
 
 Of sin and wrath divine! 
 I 'd sing his glorious righteousness, 
 In which all-perfect heavenly dress 
 
 My soul shall ever shine. 
 
 3 I 'd sing the characters he bears, 
 And all the forms of love he wears, 
 
 Exalted on his throne : 
 In loftiest songs of sweetest praise 
 I would to everlasting days 
 
 Make all his glories known. 
 
 4 Well the delightful day will come 
 When my dear Lord will bring me home, 
 
 And I shall see his face : 
 Then with my Saviour, Brother, Friend, 
 A blest eternity I '11 spend. 
 
 Triumphant in his grace. 
 
 REV. SAMUEL MEDLEY. 
 
 The accounts we have of the author of this 
 hymn are all copied from an article in The 
 General Baptist Magazine for August, 1 799, 
 a month after his death ; certain details, how- 
 ever, have been added, taken from a memoir 
 published by his son in 1807. From this it 
 appears that Rev. Samuel Medley was born 
 at Cheshunt, Hertfordshire, England, June 23, 
 1738. He was at first apprenticed to an oil- 
 
 man in London, but not liking the business, 
 he claimed the privilege granted in that time 
 of war of finishing the years of his apprentice- 
 ship in the navy. So, early in 1755, he be- 
 came a midshipman and was borne out into 
 the conflict of arms. He served in several 
 actions on the sea, and was wounded severely 
 in the fight off Cape Lagos in 1759. When 
 the fleet was regularly recalled, he was car- 
 ried back to the house of his grandfather in 
 London. Mr. Tonge was a man of devout 
 piety and great zeal, a deacon of the Baptist 
 Church in Eagle Street, and his heart was 
 stirred by an intense longing for the religious 
 welfare of this young officer, whose life had 
 thus far been wild and worldly. The old 
 man's prayers were answered at last, and in 
 December, 1760, Medley united with the 
 Church with every evidence of a change in 
 his whole life. Shortly after this he aban- 
 doned the naval service, was married in 1762, 
 and began to prepare for the ministry. In 
 August, 1766, he was licensed to preach, in 
 1767 became pastor of the Baptist Church in 
 Watford, Hertfordshire. 
 
 In this charge he remained five years, then 
 he was called to another Baptist church in 
 Liverpool, which he served down to the day 
 of his death, July 17, 1799. He was very 
 popular in this town of ships, for he never 
 forgot that he had been a sailor. He loved 
 the men whose business was on the great 
 waters, and his sermons were full of phrases 
 which they knew, the vigor of which they 
 felt. Clear down to his last moments he was 
 characteristically quaint and professional. 
 Among the words which he spoke on his 
 dying bed are recorded : " I am now a poor 
 shattered bark just about to gain the blissful 
 harbor, and, oh, how sweet will be the port 
 after the storm ! But a point or two more, 
 and I shall be at my heavenly Father's 
 house !" 
 
 4 | 9 Head of the Church. C. P. M. 
 
 O BLESSED Jesus, Lamb of God, 
 Who hast redeemed us with thy blood 
 
 From sin and death and shame; 
 With joy and praise thy people see 
 The crown of glory worn by thee, 
 
 And worthy thee proclaim. 
 
 2 Head of the church : thou sittest there, 
 Thy bride shall all thy glory share 
 
 Thy fullness, Lord,' is ours: 
 Our life thou art thy grace sustains, 
 Thy strength in us the victory gains 
 
 O'er sin and Satan's powers. 
 
 3 Soon shall the day of glory come, 
 Thy bride shall reach the Father's home, 
 
 And all thy beauty see ; 
 And, oh, what joy to see thee shine, 
 To hear thee own us, Lord, as thine, 
 
 And ever dwell with thee !
 
 RESURRECTION AND REIGN. 
 
 193 
 
 The spirit of Psalm 45 is in this exhilarat- 
 ing song. It was composed by Rev. James 
 George Deck, and was published in the 
 Psalms and Hymns in Two Parts, London, 
 1842. The picture of the Church, a King's 
 Daughter, the Prince's Bride, standing by the 
 side of her Groom, is very beautiful. " The 
 king's daughter is all glorious within;" but 
 the Lamb is fairer even, than his wife; for 
 " God, thy God, hath anointed thee with the 
 oil of gladness above thy fellows." 
 
 420 "Complete in him:' C. P. M. 
 COME join, ye saints, with heart and voice, 
 Alone in Jesus to rejoice, 
 
 And worship at his feet ; 
 Come, take his praises on your tongues, 
 And raise to him your thankful songs, 
 
 " In him ye are complete!" 
 
 2 In him, who all our praise excels, 
 The fullness of the Godhead dwells, 
 
 And all perfections meet : 
 The head of all celestial powers, 
 Divinely theirs, divinely ours 
 
 " In him ye are complete!" 
 
 3 Still onward urge your heavenly way, 
 Dependent on him day by day, 
 
 His presence still entreat ; 
 His precious name for ever bless, 
 Your glory, strength, and righteousness 
 
 " In him ye are complete !" 
 
 The hymns of Rev. Samuel Medley were 
 habitually printed as leaflets in the first in- 
 stance, and these he used in his services for 
 distribution as early as 1786. Seventy-seven 
 of them were gathered, 1789, into a small 
 volume, and a larger book was made up, 1 794. 
 In 1800, after his death, a collection was is- 
 sued containing two hundred and twenty 
 hymns ; this bore the title : Hymns The 
 Public Worship and Private Devotions of 
 True Christians, Assisted in some Thoughts 
 and Verse ; Principally drawn from Select 
 passages of the Word of God. In this is to 
 be found the hymn now before us ; it is a very 
 fine illustration and an interesting reiteration 
 of the inspired declaration (Colossians 2:10): 
 " For in him (Christ) dwelleth all the fullness 
 of the Godhead bodily : and ye are complete 
 in him, which is the head of all principality 
 and power." 
 
 421 "The first-fruits." 8s, ys. D. 
 
 HALLELUJAH ! hallelujah ! 
 
 Hearts t.o heaven and voices raise ; 
 Sing to God a hymn of gladness, 
 
 S'ng to God a hymn of praise; 
 He, who on the cross a victim 
 
 For the world's salvation bled, 
 Jesus Christ, the King of glory, 
 
 Now is risen from the dead. 
 
 2 Christ is risen, Christ the first-fruits 
 
 Of the holy harvest-field, 
 Which will all its full abundance 
 
 At his second coming yield, 
 
 When the golden ears of harvest 
 Will their heads before him wave, 
 
 Ripened by his glorious sunshine, 
 From the furrows of the grave. 
 
 3 Christ is risen ; we are risen ; 
 Shed upon us heavenly grace, 
 
 Rain and dew and gleams of glory 
 From the brightness of thy face, 
 
 That we, with our hearts in heaven, 
 Here on earth may fruitful be, 
 
 And by angel-hands be gathered, 
 And be ever, Lord, with thee. 
 
 4 Hallelujah ! hallelujah ! 
 Glory be to God on high ; 
 
 Hallelujah ! to the Saviour, 
 
 Who has gained the victory; 
 Hallelujah! to the Spirit, 
 
 Fount of love and sanctity ; 
 Hallelujah ! hallelujah ! 
 
 To the Triune Majesty. 
 
 In each Russian city, on Easter morning, 
 one old friend meets another and says, " The 
 Lord is risen !" And the other responds, 
 " The Lord is risen indeed !" We like that. 
 " Then were the disciples glad when they saw 
 the Lord." On the weary eyes of weeping 
 people everywhere what radiant revelations of 
 the future are flashed ! " Christ rose, and I 
 shall surely rise !" So it is well to keep sing- 
 ing. The day which commemorates a su- 
 preme event like this might well be the supreme 
 day on earth. It was at least a pardonable 
 extravagance when one high in the true faith 
 exclaimed, " Easter is the Amen of God and 
 the Hallelujah of humanity !" 
 
 This hymn is one of the few imitations of 
 the ancient Hallelujahs which have been suc- 
 cessful. It takes place instantly among the 
 high-rank compositions of the language. Dr. 
 Christopher Wordsworth, the present Bishop 
 of Lincoln, in England, is its author ; he pub- 
 lished it first in his Holy Year, 1862. 
 
 422 The Paschal Lamb. 8s, 75. D. 
 
 HAIL, thou once despised Jesus! 
 
 Hail, thou Galilean King! 
 Thou didst suffer to release us ; 
 
 Thou didst free salvation bring. 
 Hail, thou agonizing Saviour, 
 
 Bearer of our sin and shame! 
 By thy merits we find favor; 
 
 Life is given through thy name. 
 
 2 Paschal Lamb, by God appointed, 
 
 All our sins on thee were laid ; 
 By Almighty Love anointed, 
 
 Thou hast full atonement made : 
 All thy people are forgiven 
 
 Through the virtue of thy blood ; 
 Opened in the gate of heaven, 
 
 Peace is made 'twixt man and God. 
 
 Upon a tomb in the churchyard behind the 
 City Road Chapel, London, is this inscrip- 
 tion : " Sacred to the memory of John Bake- 
 well, of Greenwich, who departed this life 
 March 18, 1819, aged ninety-eight. He 
 adorned the doctrine of God our Saviour 
 
 13
 
 194 
 
 THE LORD JESUS CHRIST. 
 
 eighty years, and preached his glorious gos- 
 pel about seventy years." 
 
 This venerable man was one of the earliest 
 of Mr. Wesley's lay preachers. He was born 
 at Brailsford, Derbyshire, England, in 1721. 
 At about eighteen years of age his mind be- 
 gan to turn to things religious, and from that 
 time onward he became a most earnest evan- 
 gelist. He first began to preach in 1744. He 
 was a friend of Wesley, Madan, Toplady, and 
 other good men, and for some years conduct- 
 ed the Greenwich Royal Park Academy. 
 Finally he gave his academical work into the 
 hands of his son-in-law, Dr. James Egan, 
 and then devoted his time to local preaching 
 for the Wesleyans. Bakewell wrote several 
 well-known hymns, but the piece before us is 
 considered the best. A part of it appeared 
 in 1757, and Madan published an abridgment 
 of it in his collection, 1760. But the entire 
 poem was given to Toplady by the author ; 
 and he, after altering it to suit his own strong 
 Calvinistic views, published it in 1776. 
 
 423 "Enthroned in glory." 8s, ys. D. 
 
 JESUS, hail, enthroned in glory, 
 
 There for ever to abide ; 
 All the heavenly hosts adore thee, 
 
 Seated at thy Father's side. 
 There for sinners thou art pleading ; 
 
 There thou dost our place prepare ; 
 Ever for us interceding 
 
 Till in glory we appear. 
 
 2 Worship, honor, power, and blessing, 
 
 Thou art worthy to receive ; 
 Loudest praises, without ceasing, 
 
 Meet it is for us to give. 
 Help, ye bright angelic spirits, 
 
 Bring your sweetest, noblest lays ; 
 Help to sing our Saviour's merits, 
 
 Help to chant Immanuel's praise. 
 
 This is a part of the preceding hymn by 
 Rev. John Bakewell, and is simply divided for 
 the sake of convenience in the setting. 
 
 424 " The blood that speaketh." 8s, 75. D. 
 
 FATHER, hear the blood of Jesus 
 
 Speaking in thine ears above : 
 From impending wrath release us ; 
 
 Manifest thy pardoning love. 
 Oh, receive us to thy favor 
 
 For his only sake receive ; 
 Give us to the bleeding Saviour, 
 
 Let us by his dying live. 
 
 2 " To thy pardoning grace receive them," 
 
 Once he prayed upon the tree; 
 Still his blood cries out, " Forgive them ; 
 
 All their sins were laid on me." 
 Still our Advocate in heaven 
 
 Prays the prayer on earth begun 
 " Father, show their sins forgiven ; 
 
 Father, glorify thy Son !" 
 
 The Methodist Hymnal credits this to Rev. 
 Charles Wesley. It is found in Hymns on the 
 Lora's Supper, prepared by the two brothers 
 while yet they signed themselves " Presbyters 
 
 of the Church of England:" Bristol, 1745. 
 Allusion is directly made to the passage in 
 Hebrews 12:24: " And to Jesus the mediator 
 of the new covenant, and to the blood of sprink- 
 ling, that speaketh better things than that of 
 Abel." The significance of this contrast sends 
 us back to the old story of the world's first 
 awful crime: Genesis 4: 9, 10 : "And the 
 Lord said unto Cain, Where is Abel thy 
 brother ? And he said, I know not : Am I 
 my brother's keeper ? And he said, What 
 hast thou done ? the voice of thy brother's 
 blood crieth unto me from the ground." Abel's 
 blood cried for justice ; Christ's blood cries for 
 mercy ; Abel's speaks of retribution, Christ's 
 of pardon ; Abel's of wrath unspeakable, 
 Christ's of peace everlasting and secure. 
 
 425 ''Shall see his face." 8s, 75. D. 
 
 " WE shall see Him," in our nature, 
 
 Seated on his lofty throne, 
 Loved, adored, by every creature, 
 
 Owned as God, and God alone ! 
 There the hosts of shining spirits 
 
 Strike their harps, and loudly sing 
 To the praise of Jesus' merits, 
 
 To the glory of their King. 
 
 2 When we pass o'er death's dark river, 
 
 "We shall see him as he is," 
 Resting in his love and favor, 
 
 Owning all the glory his. 
 There to cast pur crowns before him, 
 
 Oh, what bliss the thought affords ! 
 There for ever to adore him, 
 
 King of kings, and Lord of lords ! 
 
 Allusion is made here to I. John 3:2. A 
 lowly Scotswoman, earning her bread by her 
 needle, and selling her wares from house to 
 house among the families interested in her 
 welfare, Mary Pyper yet had in her soul the 
 music of true devotion and piety. This is 
 evidenced by the poem quoted above, of which 
 she is the author. She was the daughter of a 
 private soldier in the British army, and was 
 born in Greenock, Scotland, May 25, 1795, in 
 which town she died in 1870. Almost her 
 entire life was spent in Edinburgh, where in 
 1 847 a small volume of Select Pieces was pub- 
 lished, bearing her name. W T e sympathize 
 with the critic who pronounced so strongly in 
 favor of these poems, and regret also that a 
 person of so much merit should have been 
 forced to remain in indigence. With such a 
 root and stem, no one can say what delicious 
 fruit might not have been grown, if a little 
 tender care had been lavished upon it. 
 
 426 "Jesus lives again." P. M. 
 CHRIST is risen ! Christ is risen ! 
 
 He hath burst his bonds jn twain ; 
 Christ is risen ! Christ is risen ! 
 Alleluia ! swell the strain ! 
 For our gain he suffered loss 
 
 By divine decree ; 
 He hath died upon the cross, 
 But our God is he. CHO.
 
 RESURRECTION AND REIGN. 
 
 '95 
 
 2 See the chains of death are broken ; 
 Earth below and heaven above 
 
 Joy in each amazing token 
 Of his rising, Lord of love; 
 He for evermore shall reign 
 
 By the Father's side, 
 Till he comes to earth again, 
 Comes to claim his bride. CHO. 
 
 3 Glorious angels downward thronging 
 Hail the Lord of all the skies ; 
 
 Heaven, with joy and holy longing 
 For the Word Incarnate cries, 
 " Christ is risen ! Earth, rejoice ! 
 
 Gleam, ye starry train ! 
 All creation, find a voice : 
 He o'er all shall reign." 
 Christ is risen ! Christ is risen ! 
 
 He hath burst his bonds in twain ; 
 Christ is risen ! Christ is risen ! 
 O'er the universe to reign. 
 
 REV. ARCHER T. GURNEY. 
 
 The author of this hymn, Rev. Archer 
 Thompson Gurney, was born in 1820, and 
 received an education as a lawyer. He was 
 called to the Bar in the Middle Temple, but 
 decided to enter the ministry, and took holy 
 orders in 1849. He held the curacy of Buck- 
 ingham from 1854 to 1858, when he became, 
 in Paris, France, the incumbent of an Epis- 
 copal Chapel located upon a " court," where 
 he remained until 1871. He died at Bath, 
 March 21, 1887. Mr. Gurney published sev- 
 eral poetical works, and contributed one hun- 
 dred and forty-seven hymns to the Book of 
 Praise, \ 862 ; but he is best known by this 
 familiar and beautiful Easter hymn, which 
 has been adopted by the churches on both 
 sides of the sea. 
 
 427 The Ascended Lord. 
 
 O LORD most high, eternal King, 
 By thee redeemed thy praise we sing : 
 The bonds of death are burst by thee, 
 And grace has won the victory. 
 
 L. M. 
 
 2 Ascending to the Father's throne 
 Thou claim'st the kingdom as thine own ; 
 Thy days of mortal weakness o'er, 
 
 All power is thine for evermore. 
 
 3 To thee the whole creation now 
 Shall, in its threefold order, bow, 
 
 Of things on earth, and things on high, 
 And things that underneath us lie. 
 
 4 Be thou pur joy, O mighty Lord, 
 As thou wilt be our great reward ; 
 Let all our glory be in thee 
 
 Both now and through eternity. 
 
 St. Ambrose of Milan wrote the fine old 
 hymn, AZterne Rex altissime, and Rev. Dr. 
 John Mason Neale translated it into English : 
 it was published in the Hymnal Noted, 1852. 
 But the compilers of Hymns, Ancient and 
 Modern, either with his permission or with- 
 out, made such alterations in the version they 
 found, that some critics have half-credited 
 the work to them. However, it is with the 
 consent of all concerned that Dr. Neale's 
 name remains as the responsible author. 
 
 428 Christ, our Advocate. L. M. 
 
 HE lives ! the great Redeemer lives ! 
 What joy the blest assurance gives ! 
 And now, before his Father, God, 
 Pleads the full merits of his blood. 
 
 2 Repeated crimes awake our fears, 
 And justice armed with frowns appears ; 
 But in the Saviour's lovely face 
 
 Sweet mercy smiles, and all is peace. 
 
 3 In every dark, distressful hour, 
 When sin and Satan join their power, 
 Let this dear hope repel the dart, 
 That Jesus bears us on his heart. 
 
 4 Great Advocate, almighty Friend ! 
 On him our humble hopes depend ; 
 Our cause can never, never fail, 
 For Jesus pleads, and must prevail. 
 
 Miss Anne Steele is generally rated as a 
 quiet writer ; but this hymn shows that she 
 could rise to excited praise whenever the 
 theme was full of inspiration. It is found as 
 usual in the Poems by Theodosia, 1760. She 
 sees in the resurrection of the Lord Jesus, 
 and in his ascension to heaven, the establish- 
 ment of his supreme official work. Hence 
 the text is added, Hebrews 7 : 24, 25 : " But 
 this man, because he continueth ever, hath an 
 unchangeable priesthood. Wherefore he is 
 able also to save them to the uttermost that 
 come unto God by him, seeing he ever liveth 
 to make intercession for them." 
 
 429 ' ' Behold the Way /' ' 
 
 JESUS, my All, to heaven is gone, 
 He whom I fix my hopes upon ; 
 His track I see, and I '11 pursue 
 The narrow way till him I view. 
 
 2 The way the holy prophets went, 
 The road that leads from banishment, 
 The King's highway of holiness, 
 I '11 go, for all his paths are peace. 
 
 L. M.
 
 196 
 
 THE LORD JESUS CHRIST. 
 
 3 This is the way I long had sought, 
 And mourned because I found it not ; 
 My grief, my burden, long had been 
 Because I could not cease from sin. 
 
 4 The more I strove against its power, 
 I sinned and stumbled but the more ; 
 Till late I heard my Saviour say, 
 
 " Come hither, soul, I am the Way !" 
 
 5 Lo ! glad I come ; and thou, dear Lamb, 
 Shalt take me to thee as I am, 
 
 Nothing but sin I thee can give; 
 Nothing but love shall I receive. 
 
 6 Then will I tell, to sinners round, 
 What a dear Saviour I have found ; 
 I Ml point to thy redeeming blood, 
 And say, " Behold the way to God !" 
 
 Rev. John Cennick, a prolific hymn-writer, 
 was born at Reading, England, December 12, 
 1718, of Quaker parentage, but grew up in the 
 Church of England. He was wild and reck- 
 less as a young man, when he made frequent 
 visits to London ; but he formed there a 
 friendship with a Mr. Kinchin whose influence 
 over him became great, and resulted in his 
 conversion. He made the acquaintance of the 
 Wesleys in 1739 and was appointed by John 
 Wesley as teacher of a school for colliers' 
 children at Kingswood. He also began to act 
 as a lay preacher, but in 1740 he had a dis- 
 agreement with Wesley as to points of doc- 
 trine, and withdrew from the work. Until 
 1745 he assisted Whitefield in his labors, but 
 then joined the Moravians, and was ordained 
 a deacon of that church in 1749. He died in 
 London, July 4, 1755. Mr. Cennick published 
 many hymns, which are unequal in merit, 
 some of the stanzas being very fine, while 
 others have been severely criticised by his 
 associates, the Wesleys. A large number of 
 his poems are in general use at the present 
 time. This one was issued in Sacred Hymns 
 for the use of Religious Societies, 1743. 
 
 43O 
 
 Atonement made. 
 
 L. M. 
 
 Now TO the power of God supreme 
 
 Be everlasting honors given ; 
 He saves from hell, wel>less his name 
 
 He guides our wandering feet to heaven. 
 
 2 'T was his own purpose that began 
 To rescue rebels doomed to die : 
 
 He gave us grace in Christ, his Son, 
 Before he spread the starry sky. 
 
 3 Jesus, the Lord, appears at last, 
 
 And makes his Father's counsels known; 
 Declares the great transactions past, 
 And brings immortal blessings down. 
 
 4 He dies ; and in that dreadful night 
 Doth all the powers of hell destroy ; 
 
 Rising, he brings our heaven to light, 
 And takes possession of the joy. 
 
 Dr. Isaac Watts gave us this as No. 137 of 
 Book I. in his Hymns, 1707. It is entitled, 
 " Salvation by Grace in Christ." Reference is 
 made to II. Timothy 1:9: "Be thou partaker 
 of the afflictions of the gospel according to 
 
 the power of God, who hath saved us, and 
 called us with a holy calling, not according to 
 our works, but according to his own purpose 
 and grace, which was given us in Christ Jesus 
 before the world began, but is now made 
 manifest by the appearing of our Saviour Jesus 
 Christ, who hath abolished death, and hath 
 brought life and immortality to light through 
 the gospel." 
 
 43 | The Lord's Day. 6s, 53. 
 
 WELCOME, happy morning ! 
 
 Age to age shall say ; 
 Hellto-day is vanquished, 
 
 Heaven is won to-day ! 
 Lo ! the dead is living, 
 
 Lord for evermore ! 
 Him, their true Creator, 
 
 All his works adore! REF. 
 
 2 Earth with joy confesses, 
 Clothing her for spring, 
 
 All good gifts returned with 
 
 Her returning King! 
 Bloom in every meadow, 
 
 Leaves on every bough, 
 Speak his sorrow ended, 
 
 Hail his triumph now. REF. 
 
 3 Months in due succession, 
 Days of lengthening light, 
 
 Hours and passing moments, 
 
 Praise thee in their flight ; 
 Brightness of the morning, 
 
 Sky and fields and sea, 
 Vanquisher of darkness, 
 
 Bring their praise to thee. REF. 
 
 4 Maker and Redeemer, 
 Life and health of all, 
 
 Thou from heaven beholding 
 
 Human nature's fall, 
 Of the Father's Godhead 
 
 True and only Son, 
 Manhood to deliver, 
 
 Manhood didst put on. REF. 
 
 5 Thou of life the author, 
 Death didst undergo, 
 
 Tread the path of darkness, 
 
 Saving strength to show; 
 Come, then, True and Faithful! 
 
 Now fulfill thy word ; 
 'T is thine own third morning; 
 
 Rise, my buried Lord ! REF. 
 
 6 Loose the hearts long prisoned, 
 Bound with Satan's chain ; 
 
 All that now is fallen 
 
 Raise to life again ; 
 Show thy face in brightness, 
 
 Bid the nations see; 
 Bring again our daylight ; 
 
 Day returns with thee. 
 
 REF. Welcome, happy morning ! 
 
 Age to age shall say ; 
 Hell to-day is vanquished, 
 
 Heaven is won to-day ! 
 Lo! the dead is living, 
 
 Lord for evermore! 
 Him, their true Creator, 
 
 All his works adore ! 
 
 Rev. John Ellerton has given us this in his 
 Hymns, 1888, in full. It was contributed 
 first to the Supplementary Hymn and 'Tune 
 Book of R. B. Borthwick, 1868. It is a vig- 
 orous translation, or perhaps better, para-
 
 RESURRECTION AND REIGN. 
 
 I 9 7 
 
 phrase of the ancient Salve, festa dies, toto 
 venerabilis cevo, written by Fortunatus, Bish- 
 op of Poitiers, in the sixth century. Jerome 
 of Prague sang this hymn on his way to the 
 stake where he was burned to death. As 
 the fires wrapped their awful folds about his 
 body, he was heard to exclaim, " This soul in 
 flames I offer, Lord, to thee!" And so he 
 finished his course and kept the faith. 
 
 432 Christ's Ascension. 
 
 GOLDEN harps are sounding, 
 
 Angel voices ring, 
 Pearly gates are opened, 
 
 Opened for the King. 
 Christ, the King of Glory, 
 
 Jesus, King oflove, 
 Is gone up in triumph 
 
 To his throne above. 
 
 REF. All his work is ended, 
 
 Joyfully we sing; 
 Jesus hath ascended ! 
 Glory to our King ! 
 
 2 He who came to save us, 
 He who bled and died, 
 
 Now is crowned with gladness 
 
 At his Father's side. 
 Never more to suffer, 
 
 Never more to die, 
 Jesus, King of glory, 
 
 Is gone up on high. REF. 
 
 3 Praying for his children 
 In that blessed place, 
 
 Calling them to glory, 
 
 Sending them his grace ; 
 His bright home preparing, 
 
 Little ones, for you ; 
 Jesus ever liveth, 
 
 Ever loveth too. REF. 
 
 This hymn is found in almost all of the 
 books, little and large, which have been made 
 up of selections from the Poems of Miss 
 Frances Ridley Havergal. Its title is 
 "Ascension Song," and she has affixed to it 
 a reference to Ephesians 4:8: " Wherefore 
 he saith, When he ascended up on high, 
 he led captivity captive, and gave gifts unto 
 men." It was written at Perry Barr in 1871. 
 She was visiting there, and on one occasion 
 walked to the boys' schoolroom. Being 
 very tired, she leaned against the wall of the 
 playground. Mr. Snepp, who edited Songs 
 of Grace and Glory in 1872, was with her at 
 the time : but when she was resting a little, 
 he went in. Returning in ten minutes, he 
 found her " scribbling on an old envelope." 
 At his request she gave him the piece she had 
 just penciled, which was this. She was a 
 composer of music as well, and she subse- 
 quently made the tune " Hermas " to which 
 her words are usually sung. This was the 
 strain she sang when she was dying. Then 
 her sister adds, in the story of her departure : 
 " Now she looked up steadfastly, as if she 
 saw the Lord ; and surely nothing less heav- 
 
 enly could have reflected such a glorious 
 radiance upon her face. For ten minutes we 
 watched that almost visible meeting with her 
 King, and her countenance was so glad, as if 
 she were already talking to Him ! Then she 
 tried to sing ; but after one sweet, high note 
 her voice failed, and as her brother com- 
 mended her soul into the Redeemer's hand, 
 she passed away." 
 
 6s, 58. 433 Captivity led captive. P. M. 
 
 THE strife is o'er, the battle done: 
 The victory of Life is won : 
 The song of triumph has begun 
 Hallelujah ! 
 
 2 The powers of death have done their worst, 
 But Christ their legions hath dispersed ; 
 
 Let shout of holy joy outburst 
 Hallelujah ! 
 
 3 The three sad days have quickly sped ; 
 He rises glorious from the dead ; 
 
 All glory to our risen Head ! 
 Hallelujah ! 
 
 4 He brake the age-bound chains of hell : 
 The bars from heaven's high portals fell ; 
 Let hymns of praise his triumph tell ! 
 
 Hallelujah ! 
 
 5 Lord, by the stripes which wounded thee, 
 From death's dread sting thy servants free, 
 That we may live and sing to thee, 
 
 Hallelujah ! 
 
 The ancient Latin hymn, "Fz'nzta jam sunt 
 prcelia" is a puzzle to the hymn critics ; it 
 stands without the name of any author and 
 without the date of any origin affixed to it. 
 The translation of it here printed was made 
 in 1 859 by Rev. Francis Pott, and published 
 two years after in his Hymns Fitted to the 
 Order of Common Prayer. It was very much 
 altered when it was introduced into Hymns, 
 Ancient and Modern, and the changes were 
 not welcome, and have not been accepted. 
 
 434 "He is risen." P. M. 
 
 MORN'S roseate hues have decked the sky ; 
 The Lord has risen with victory : 
 Let earth be glad, and raise the cry, 
 Hallelujah ! 
 
 2 The Prince of Life with death has striven, 
 To cleanse the earth his blood has given ; 
 Has rent the vail, and opened heaven: 
 
 Hallelujah ! 
 
 3 Our bodies, mouldering to decay, 
 Are sown to rise to heavenly day ; 
 For he by rising burst the way : 
 
 Hallelujah ! 
 
 4 And he, dear Lord, that with thee dies, 
 And fleshly passions crucifies, 
 
 In body, like to thine, shall rise: 
 Hallelujah ! 
 
 5 Oh, grant us, then, with thee to die, 
 To spurn earth's fleeting vanity, 
 And love the things above the sky : 
 
 Hallelujah ! 
 
 The translator of this hymn, Rev. William 
 Cooke, M. A., was born near Manchester,
 
 1 98 
 
 THE LORD JESUS CHRIST. 
 
 England, in 1821, studied at Cambridge, and 
 took his degree at Trinity Hall. He was or- 
 dained in 1844, and after having served as 
 assistant in several churches, he was appointed 
 in 1848 to the charge of St. John's, London. 
 Two years later he became vicar of St. Ste- 
 phen's, Shepherd's Bush, and in 1854 was 
 made Honorary Canon of Chester. Mr. 
 Cooke has held several other positions of 
 honor and influence and was editor or joint 
 editor of three collections of hymns. He 
 translated for these books some of the Latin 
 poems, the one given above being perhaps 
 the most popular. This translation was writ- 
 ten for the Hymnary, 1872. The original is 
 to be found in the Paris Breviary, 1736, 
 where it was appointed to be sung the Sun- 
 day after Easter Day. 
 
 435 Ancient Hymn. P. M. 
 
 YE sons and daughters of the Lord ! 
 The King of Glory, King adored, 
 This day himself from death restored. 
 
 2 On Sunday morn, at break of day, 
 The faithful women went their way, 
 To see the tomb where Jesus lay. 
 
 3 Then straightway one in white they see, 
 Who saith, " Ye seek the Lord ; but he 
 
 Is risen, and gone to Galilee." 
 
 4 That night the apostles met in fear, 
 But Christ did in their midst appear 
 " My peace," he said, "be on all here!' 1 
 
 5 When Thomas first these tidings heard, 
 He doubted if it were the Lord, 
 
 Until he came and spake this word : 
 
 6 " Behold my side, O Thomas ! see 
 My hands, my feet, I show to thee; 
 Nor faithless, but believing be." 
 
 7 When Thomas saw that wounded side, 
 The truth no longer he denied. 
 
 " Thou art my Lord and God !" he cried. 
 
 8 How blest are they who have not seen, 
 And yet whose faith hath constant been ! 
 For they eternal life shall win. 
 
 Various authorities classify the ancient 
 Latin hymn, O filii et filice, as belonging some- 
 where between the thirteenth and the seven- 
 teenth century, but the name of the author is 
 not known. In many of the French dioceses 
 the piece is sung at the salutation of the Sac- 
 rament on the evening of Easter Day. The 
 original text can be found in the Office de la 
 Semaine Saint e, Paris, 1674. The transla- 
 tion into English which is now before us was 
 made by Dr. John Mason Neale ; but some 
 lines of it have been changed by the introduc- 
 tion of some others taken from one made by 
 Edward Caswall. It appears therefore more 
 like a cento compiled from the two, and is 
 much abridged. It owes its popularity more 
 to its quaintness and flavor of antiquity, and 
 to the music arranged by J. Barnby to which 
 
 it is generally sung, than to any poetic merit 
 it possesses. 
 
 436 "Praise the Saviour." P. M. 
 
 PRAISE the Saviour, ye who know him : 
 Who can tell how much we owe him ? 
 Gladly let us render to him 
 All we are and have ! 
 
 2 Sing of Jesus, sing for ever 
 Of the love that changes never; 
 Who or what from him can sever 
 
 Those he makes his own ? 
 
 3 With his blood the Lord has bought them ; 
 When they knew him not, he sought them, 
 And from all their wanderings brought them ; 
 
 His the praise alone. 
 
 4 Jesus is the name that charms us ; 
 He for conflict fits and arms us ; 
 Nothing moves, and nothing harms us, 
 
 When we trust in him. 
 
 5 Trust in him, ye saints, for ever; 
 He is faithful, changing never, 
 Neither force nor guile can sever 
 
 Those he loves from him. 
 
 This bright hymn, looking upward and 
 catching a glimpse of the glorified Saviour at 
 the side of the Father, bursts into a song of 
 adoration and love. It is found in Rev. 
 Thomas Kelly's Hymns on Various Passages 
 of Scripture, 1806, entitled simply, " Praise of 
 Jesus." 
 
 437 "Risen indeed." S. M. D. 
 
 "THE Lord is risen indeed !" 
 
 And are the tidings true? 
 Yes, they beheld the Saviour bleed, 
 
 And saw him living too. 
 " The Lord is risen indeed !" 
 
 Then justice asks no more; 
 Mercy and truth are now agreed, 
 
 Who stood opposed before. 
 
 2 "The Lord is risen indeed!" 
 Then is his work performed ; 
 
 The mighty Captive now is freed, 
 And death, our foe, disarmed. 
 
 " The Lord is risen indeed !" 
 He lives to die no more ; 
 
 He lives, the sinner's cause to plead, 
 Whose curse and shame he bore. 
 
 3 "The Lord is risen indeed!" 
 Attending angels ! hear ; 
 
 Up to the courts of heaven with speed 
 
 The joyful tidings bear. 
 Then wake your golden lyres, 
 
 And strike each cheerful chord ; 
 Join, all ye bright, celestial choirs! 
 
 To sing our risen Lord. 
 
 Another of Rev. Thomas Kelly's composi- 
 tions, taken from his Hymns on Various Pas- 
 sages, 1809, and founded on Luke 24 : 34. No 
 mere ecclesiastical authority has established 
 what is called Easter. It has no denomina- 
 tional or sectarian significance to it. It is 
 neither specially prelatical nor papal. It is 
 not prelatical ; for churches of the reformed 
 faith, in lands which conscientiously reject 
 bishops, celebrate this anniversary with as 
 much appropriateness and zeal as any other.
 
 RESURRECTION AND REIGN. 
 
 199 
 
 And it certainly is not papal, for, historically, 
 it had its place and its celebration long before 
 the corruptions of the Roman hierarchy had 
 denied the primitive faith. It followed the 
 day of the ancient Passover very like the em- 
 blematic feast of the Lord's Supper, perpet- 
 uating all there was valuable in it, and then 
 transcending it with a special value of its own. 
 We trace the observance distinctly back to 
 the earliest ages of the Christian era, those 
 trustworthy times when Polycarp suffered and 
 Ignatius wrote. Indeed, Easter is not a church 
 festival at all so much as it is a mere religious 
 memorial. Quite possibly a recognition of 
 Easter Sabbath as a recurring date might 
 sometimes be rendered of essential service in 
 keeping the facts of our Lord's resurrection 
 vividly in mind. 
 
 438 
 
 'Lead us to thee!' 
 
 S.M. D. 
 
 THOU art gone up on high 
 
 To mansions in the skies, 
 And round thy throne unceasingly 
 
 The songs of praise arise. 
 But we are lingering here 
 
 With sin and care oppressed : 
 Lord ! send thy promised Comforter, 
 
 And lead us to thy rest ! 
 
 2 Thou art gone up on high : 
 
 But thou didst first come down, 
 Through earth's most bitter misery 
 
 To pass unto thy crown. 
 And girt with griefs and fears 
 
 Our onward course must be ; 
 But only let that path of tears 
 
 Lead us at last to thee ! 
 
 3 Thou art gone up on high : 
 But thou shall come again 
 
 With all the bright ones of the sky 
 
 Attendant in thy train. 
 Oh, by thy saving power 
 
 So make us live and die 
 That we may stand in that dread hour 
 
 At thy right hand on high ! 
 
 Although the writer of many pleasing hymns, 
 Mrs. Emma Leslie Toke has never published 
 any. Her hymns written in 1851 were given 
 at the request of a friend to aid the Committee 
 of the Society for Promoting Christian Know- 
 ledge, when they were compiling their Hymn- 
 Book, and these were sent anonymously. 
 
 Mrs. Toke was the daughter of Rev. John 
 Leslie, D. D., Bishop of Kilmore, and was 
 born, August 9, 1812, at Holywood, Belfast, 
 Ireland. In 1837 she married Rev. Nicholas 
 Toke, of Godington Park, Ashford, Kent, 
 England. She died in 1872. 
 
 439 " Many Crowns." S. M. D. 
 
 CROWN him with many crowns, 
 
 The Lamb upon his throne ; 
 Hark ! how the heavenly anthem drowns 
 
 All music but its own ! 
 Awake, my soul, and sing 
 
 Of him who died for thee; 
 And hail him as thy matchless King 
 
 Through all eternity. 
 
 2 Crown him the Lord of love ! 
 Behold his hands and side, 
 
 Those wounds, yet visible above, 
 
 In beauty glorined : 
 No angel in the sky 
 
 Can fully bear that sight, 
 But downward bends his wondering eye 
 
 At mysteries so bright. 
 
 3 Crown him the Lord of heaven ! 
 One with the Father known, 
 
 And the blest Spirit through him given 
 
 From yonder Triune throne ! 
 All hail, Redeemer, hail ! 
 
 For thou hast died for me : 
 Thy praise and glory shall not fail 
 
 Throughout eternity. 
 
 Matthew Bridges, writer of many excellent 
 hymns, was born in Essex, July 14, 1800, and 
 educated in the Church of England, although 
 he became a Roman Catholic. His 
 
 earliest poems were published in 1825, and 
 were followed at the time of his change of 
 faith by Hymns of the Heart, 1848, which in- 
 clude many of his finest songs; and in 1852 
 by The Passion of Jesus. In the last book is 
 to' be found this hymn, entitled, " Third Sor- 
 rowful Mystery, Song of the Seraphs." It 
 ranks as one of his most spiritual and beauti- 
 ful poems, and has been widely used by 
 churches both in England and America. Mr. 
 Bridges removed to Canada, and of late years 
 has resided in the Province of Quebec. 
 
 44O 
 
 ' The work is done.'' 
 
 S. M. D. 
 
 BEYOND the starry skies, 
 
 Far as the eternal hills, 
 There in the boundless world of light 
 
 Our great Redeemer dwells. 
 Around him angels fair 
 
 In countless armies shine; 
 And ever, in exalted lays, 
 
 They offer songs divine. 
 
 2 " Hail, Prince of Life!" they cry, 
 "Whose unexampled love 
 
 Moved thee to quit these glorious realms 
 
 And royalties above." 
 And when he stooped to earth, 
 
 And suffered rude disdain, 
 They cast their honors at his feet, 
 
 And waited in his train. 
 
 3 They saw him on the cross, 
 While darkness vailed the skies, 
 
 And when he burst the gates of death, 
 They saw the conqueror rise. 
 
 They thronged his chariot wheels, 
 And bore him to his throne; 
 
 Then swept their golden harps and sung 
 " The glorious work is done." 
 
 The original form of this hymn is probably, 
 ' Beyond the glittering, starry globes." Rev. 
 James Fanch, who is supposed to have been 
 joint author with Rev. Dr. Daniel Turner, 
 was born in 1704, and died December 12, 
 1767. He was for many years a Baptist min- 
 ister at Romsey, England, and in Hants, 
 though little is known of his life. The hymn 
 appeared in Dr. Turner's Sacred and Moral 
 Poems, 1794, and in that book it has more
 
 2OO 
 
 THE LORD JESUS CHRIST. 
 
 than twenty stanzas. It has been very much 
 altered in every collection which has printed 
 it. 
 
 44 I The Ascension. ys. D. 
 
 HE is gone a cloud of light 
 Has received him from our sight ; 
 High in heaven, where eye of men 
 Follows not, nor angels ken ; 
 Through the vails of time and space, 
 Passed into the holiest place; 
 All the toil, the sorrow done, 
 All the battle fought and won. 
 
 2 He is gone towards their goal 
 World and church must onward roll : 
 Far behind we leave the past ; 
 Forward are our glances cast : 
 
 Still his words before us range 
 Through the ages as they change: 
 Wheresoe'er the truth shall lead, 
 He will give whate'er we need. 
 
 3 He is gone but we once more 
 Shall behold him as before ; 
 
 In the heaven of heavens the same 
 
 As on earth he went and came. 
 
 In the many mansions there 
 
 Place for us he will prepare : 
 
 In that world unseen, unknown, 
 
 He and we may yet be one. 
 
 4 He is gone but not in vain, 
 Wait until he comes again : 
 He is risen, he is not here; 
 Far above this earthly sphere 
 Evermore in heart and mind 
 There our peace in him we find : 
 To our own eternal Friend, 
 Thitherward let us ascend. 
 
 DEAN STANLEY. 
 
 The Rev. Arthur Penrhyn Stanley, D. D., 
 was born in Alderley, England, December 13, 
 1815. He was a minister's son, his father 
 
 being the rector of the church in that parish. 
 He entered the school at Rugby when he was 
 fourteen years of age, and was prepared for 
 college under the care of that prince of teach- 
 ers, Dr. Thomas Arnold. Everybody has 
 read the story of Tom Browns School-days 
 at Rugby ; it is said that the character of 
 "Arthur" in that tale found its original sug- 
 gestion in this famous Dean of Westminster. 
 He graduated in 1837 at Balliol College, Ox- 
 ford. Twenty years afterward he was ap- 
 pointed Professor of Ecclesiastical History in 
 that same university. But in 1863 he came 
 forth from cloister life and accepted the posi- 
 tion of dean in England's proudest abbey. 
 This office he held until his death, July 18, 
 1881. 
 
 Dean Stanley is known in this country bet- 
 ter through his printed volumes, his lectures 
 on the Jewish Church and on the -Eastern 
 Church, than by his hymns. He was famed 
 as a preacher in his later years also. It was 
 our glad privilege on one remembered occa- 
 sion to listen to the voice of Dean Stanley in 
 his own pulpit. We saw the notice of a ser- 
 vice on a stormy Sunday, and assumed that 
 one more in the audience would not be un- 
 welcome. It was raining as only Great Brit- 
 ain knows how to rain in winter. London 
 streets were fearful. Yet great crowds of 
 people stood just outside of Westminster Ab- 
 bey, as did we, for near an hour, waiting till 
 the door should be opened. Then that vast 
 nave was thronged as far back from the pul- 
 pit as it was possible to hear any living voice. 
 The stone pavement was wet from the drip- 
 ping garments, and the chill day was unutter- 
 ably cheerless. But when the speaker began 
 his discourse, every discouragement was for- 
 gotten. And we bore away with us a mem- 
 ory, that now shines out through the years, of 
 a thoughtful man and a sincere Christian. 
 
 The present hymn was written in 1859 for 
 the use of a private family, and was first pub- 
 lished in Macmillaris Magazine, June, 1862. 
 
 442 "Death is dead." ~s. D. 
 
 SING, O heavens! O earth ! rejoice, 
 Angel harp and human voice! 
 Round him, as he rises, raise 
 Your ascending Saviour's praise! 
 Bruised is the serpent's head ; 
 Hell is vanquished, death is dead ; 
 And to Christ, gone up on high, 
 Captive is captivity. 
 
 2 All his work and warfare done, 
 He into his heaven is gone; 
 And, beside his Father's throne, 
 Now is pleading for his own. 
 Sing; O heavens ! O earth ! rejoice, 
 Angel harp and human voice! 
 Round him, in his glory, raise 
 Your ascended Saviour's praise.
 
 RESURRECTION AND REIGN. 
 
 2O I 
 
 In Rev. Dr. John S. B. Monsell's Hymns 
 of Love and Praise, 1863, this is found in five 
 stanzas from which the two double-stanza 
 verses here given are compiled. It has an- 
 nexed to it the reference, Psalm 47 : 5, 6 : 
 " God is gone up with a shout, the Lord with 
 the sound of a trumpet. Sing praises to God, 
 sing praises : sing praises unto our King, sing 
 praises." He calls it a " Hymn for Ascension 
 Day." 
 
 443 The Risen Redeemer. 75. 
 
 CHRIST, the Lord, is risen to day, 
 Our triumphant holy-day : 
 He endured the cross and grave, 
 Sinners to redeem and save. 
 
 2 Lo ! he rises, mighty King! 
 Where, O Death! is now thy sting? 
 Lo ! he claims his native sky ! 
 Grave! Where is thy victory? 
 
 3 Sinners, see your ransom paid, 
 Peace with God for ever made ; 
 With your risen Saviour rise; 
 Claim with him the purchased skies. 
 
 4 Christ, the Lord, is risen to-day, 
 Our triumphant holy-day, 
 
 Loud the song of victory raise ; 
 Shout the great Redeemer's praise. 
 
 This anonymous composition is found in 
 Lyra Davidica, 1708 ; afterwards it appeared 
 in Evans' Collection, 1786, entitled " The 
 Resurrection Hymn." It seems too good to 
 remain nameless. 
 
 Christians at large have already had, and 
 through all time cherished, one excellent aid 
 in remembering that " Jesus Christ, of the 
 seed of David, was raised from the dead." 
 The institution of the first day of the week as 
 the Sabbath is a permanent memorial. We 
 all understand that a primary and important 
 office of the remarkable alteration of the day, 
 noticeable between the Old Testament and 
 the New, even the change in name which now 
 calls it the " Lord's Day," was just to perpet- 
 uate the august fact of Jesus' rising from the 
 tomb. 
 
 We have no healthful or happy associations 
 with Saturday. It was the day in which 
 wickedness triumphed and death held rule. 
 Sunday, the first day of the week, opened with 
 a new light, and all our memories of it are 
 joyous. In religious matters it is often quite 
 as necessary to prompt recollection as it is to 
 instruct intelligence. We need to be reminded 
 quite as much as we need to be taught. Men 
 are profited frequently by a rehearsal of old 
 truth as well as by the revelation of new. 
 
 And we cannot help thinking that Easter 
 makes an excellent. annual Lord's Day. In 
 most countries where the Gospel has made 
 its way a yearly recognition is likewise insti- 
 
 tuted in the form of an anniversary. It is 
 encouraging to note that the American peo- 
 ple are working toward this rapidly. 
 
 The Resttrrection. 73. 
 
 ANGELS ! roll the rock away ; 
 Death ! yield up thy mighty prey ; 
 See ! the Saviour leaves the tomb, 
 Glowing with immortal bloom. 
 
 2 Hark ! the wondering angels raise 
 Louder notes of joyful praise ; 
 
 Let the earth's remotest bound 
 Echo with the blissful sound. 
 
 3 Saints on earth, lift up your eyes 
 Now to glory see him rise 
 
 In long triumph through the sky, 
 Up to waiting worlds on high. 
 
 4 Heaven unfolds its portals wide! 
 Mighty Conqueror! through them ride; 
 King of glory! mount thy throne, 
 Boundless empire is thine own. 
 
 Rev. Thomas Scott, the writer of this hymn, 
 was born in Norwich, England, in 1705, and 
 was the son of a Dissenting minister. As a 
 young man he taught in a school in Norfolk, 
 and preached once a month at Harleston. In 
 1733 he was settled as a pastor at Lowestoft ; 
 but, as the climate proved too severe for his 
 delicate health, he removed a year later to 
 Ipswich, where he was co-pastor with Mr. 
 Baxter, minister of the Presbyterian congre- 
 gation. On the death of Mr. Baxter in 1 740 
 he succeeded to the full charge ; this he held 
 for many years, but in 1774 his health failed, 
 and he was compelled to resign , his office, 
 although he still preached at Hapton in Nor- 
 folk, whither he had retired on leaving Ip- 
 swich. He died there in 1775. Mr. "Scott 
 was the author of several poetical works, in- 
 cluding The Book of Job, in English Verse ; 
 translated from the original Hebrew, with 
 Remarks Historical, Critical, and Explana- 
 tory, He wrote a number of hymns which 
 appear in old Presbyterian collections and in 
 some Unitarian books. The hymn quoted 
 above consisted originally of nine stanzas, and 
 has been much altered ; it is supposed to have 
 been written in 1769. 
 
 445 "Lion of Judak." 
 
 RISE, glorious Conqueror, rise ; 
 Into thy native skies 
 
 Assume thy right ; 
 And where in many a fold 
 The clouds are backward rolled- 
 Pass through those gates of gold, 
 
 And reign in light ! 
 
 2 Victor o'er death and hell ! 
 Cherubic legions swell 
 
 Thy radiant train : 
 Praises all heaven inspire ; 
 Each angel sweeps his lyre, 
 And waves his wings of fire 
 
 Thou Lamb once slain ! 
 
 6s, 43.
 
 202 
 
 THE LORD JESUS CHRIST. 
 
 3 Enter, incarnate God ! 
 No feet but thine have trod 
 
 The serpent down : 
 Blow the full trumpets, blow ! 
 Wider yon portals throw ! 
 Saviour triumphant go, 
 
 And take thy crown ! 
 
 4 Lion of Judah Hail ! 
 And let thy name prevail 
 
 From age to age ; 
 Lord of the rolling years, 
 Claim for thine own the spheres, 
 For thou hast bought with tears 
 
 Thy heritage! 
 
 This hymn by Matthew Bridges can be 
 found in full in the Lyra Catholica ; it first 
 appeared in his Hymns of the Heart, 1848, 
 where it had seven stanzas, and was entitled 
 "Ascension." Most of the compositions of 
 this author, once an Episcopalian, but now a 
 Roman Catholic, were introduced into the 
 hymnals in the Protestant churches through 
 the Plymouth Collection of Henry Ward 
 Beecher, 1855. Mr. Bridges was born in 
 1800, and of late has been residing in the 
 neighborhood of Quebec ; he must be very 
 old, if living at the present time. 
 
 446 "Jesus is King." 6s, 45. 
 
 LET us awake pur joys, 
 Strike up with cheerful voice, 
 
 Each creature, sing 
 Angels, begin the song, 
 Mortals, the strain prolong, 
 In accents sweet and strong, 
 
 "Jesus is King." 
 
 2 All hail the glorious day, 
 When through the heavenly way, 
 
 Lo, he shall come ! 
 While they who pierced him wail, 
 His promise shall not fail ; 
 Saints, see your King prevail : 
 
 Great Saviour, come. 
 
 This piece was contributed by its author, 
 Rev. William Kingsbury, to Dobell's New 
 Selection, 1806. His name is connected with 
 only one other hymn that beginning, " Great 
 Lord of all thy churches ! hear." He was 
 born July 12, 1744, in Bishopsgate Sreeet, 
 London ; began his education at the Mer- 
 chant Tailors' School, and continued it at 
 , Christ's Hospital School. Subsequently he 
 studied for the ministry at an Independent 
 Academy in London, and when but twenty- 
 one years old was ordained. The forty-five 
 years of his pastoral labors were spent with 
 the ancient Congregational Church, Above 
 Bar, in Southampton ; and here he died 
 peacefully, February 18, 1818. 
 
 447 "Worthy the Lamb!" 
 
 GLORY to God on high ! 
 Let heaven and earth reply, 
 
 " Praise ye his name !" 
 His love and grace adore, 
 Who all our sorrows bore; 
 Sing loud for evermore, 
 
 " Worthy the Lamb !" 
 
 6s, 4S. 
 
 2 While they around the throne 
 Cheerfully join in one, 
 
 Praising his name 
 Ye who have felt his blood 
 Sealing your peace with God, 
 Sound his dear name abroad, 
 
 " Worthy the Lamb !" 
 
 3 Join, all ye ransomed race, 
 Our Lord and God to bless ; 
 
 Praise ye his name ! 
 In him we will rejoice, 
 And make a joyful noise, 
 Shouting with heart and voice, 
 
 "Worthy the Lamb !" 
 
 Rev. James Allen, preacher and hymn- 
 writer, was born at Gayle in Yorkshire, Eng- 
 land, June 24, 1734. As the boy grew up he 
 was intended at first to be a clergyman of the 
 Established Church, but during his study years 
 he became interested in the teaching of Benja- 
 min Ingham, the founder of the sect which 
 bore his name. They were Independents in 
 church discipline, but had some peculiarities 
 of doctrine and practice ; Mr. Allen joined 
 their number, becoming a zealous itinerant 
 preacher. On one occasion he was saved from 
 a mob only by the fortunate arrival of an old 
 friend, who was a local magistrate. In 1761 
 he went to Scotland to investigate the char- 
 acter of the churches which had been founded 
 by the preachers Glas and Sandeman, and 
 was so much impressed by his observations 
 that he retired from the Inghamites and joined 
 the Sandemanians. He afterwards left the 
 new sect, and built a chapel in his own estate 
 at Gayle, where he ministered until his death, 
 October 31, 1804. Mr. Allen was the editor 
 and principal contributor to the Kendal Hymn 
 Book, 1757. Nearly a hundred of his compo- 
 sitions have appeared in different books since, 
 but few are in common use at present. 
 
 448 Christ for the World. 
 
 CHRIST for the world we sing; 
 The world to Christ we bring, 
 
 With loving zeal ; 
 The poor, and them that mourn, 
 The faint and overborne, 
 Sin-sick and sorrow-worn, 
 Whom Christ doth heal. 
 
 2 Christ for the world we sing ; 
 The world to Christ we bring, 
 
 With fervent prayer ; 
 The wayward and the lost, 
 By restless passions tossed, 
 Redeemed at countless cost 
 
 From dark despair. 
 
 3 Christ for the world we sing; 
 The world to Christ we bring, 
 
 With one accord ; 
 With us the work to share, 
 Wjth us reproach to dare, 
 With us the cross to bear, 
 
 For Christ our Lord. 
 
 4 Christ for the world we sing ; 
 The world to Christ we bring, 
 
 With joyful SOUK; 
 The new-born souls, whose days, 
 Reclaimed from error's ways, 
 Inspired with hope and praise, 
 
 To Christ belong. 
 
 6s, 45.
 
 RESURRECTION AND REIGN. 
 
 203 
 
 Rev. Samuel Wolcott, D. D., the author of 
 this hymn, has given an account of the sug- 
 gestion which first brought it into existence. 
 Some time in the year 1869 the Young Men's 
 Associations of Ohio met in one of the churches 
 of Cleveland. Over the pulpit in evergreen 
 letters they placed their motto : " Christ for 
 the World, and the World for Christ." On 
 the way home from the first service, walking 
 by himself in the road in a spirit of meditation, 
 he " put together these four stanzas " as they 
 now appear. He had himself been a faithful 
 missionary for many years in Syria, and his 
 heart was aflame when such a sentiment kin- 
 dled it. This author began to compose hymns 
 only in his later life. Behind him have been 
 left more than two hundred in number, of 
 varying excellence, which it is hoped will some 
 day find their way into the modern hymnals 
 for use. He wrote these words in 1883, less 
 than three years previous to his somewhat 
 sudden decease : " I have the feeling that I 
 can write a better hymn than I have yet writ- 
 ten ; and, having leisure now, am turning my 
 attention that way. But after all, a good 
 hymn can be written only as it is given of 
 God ; and it usually comes, if at all, at some 
 unconscious moment. And after it is written, 
 it can soar only as some suitable tune may 
 furnish it with wings." This hymn was ap- 
 propriately sung at the funeral of its author 
 in the various churches he served. 
 
 449 The Angels' praise. 6s, 45. 
 SING, sing his lofty praise, 
 
 Whom angels can not raise, 
 
 But whom they sing ; 
 Jesus who reigns above, 
 Object of angels' love, 
 Jesus, whose grace we prove, 
 
 Jesus, our King. 
 
 2 Rich is the grace we sing, 
 Poor is the praise we bring, 
 
 Not as we ought ; 
 But when we see his face, 
 In yonder glorious place, 
 Then shall we sing his grace, 
 
 Sing without fault. 
 
 This hymn of Rev. Thomas Kelly, found 
 in the fifth edition of his book, 1820, has six 
 stanzas, from which the two here in use have 
 been selected. It has annexed to it a refer- 
 ence to Psalm 145 : i, 2. 
 
 450 The Return to Heaven. 8s, js, js. 
 JESUS comes, his conflict over, 
 
 Comes to claim his great reward ; 
 Angels round the Victor hover, 
 
 Crowding to behold their Lord ; 
 Haste, ye saints ! your tribute bring, 
 Crown him, everlasting King. 
 
 2 Yonder throne for him erected, 
 Now becomes the Victor's seat ; 
 
 Lo, the Man on earth rejected ! 
 Angels worship at his feet : 
 
 Haste, ye saints ! your tribute bring, 
 
 Crown him, everlasting King. 
 
 3 Day and night they cry before him, 
 
 " Holy, holy, holy Lord !" 
 All the powers of heaven adore him, 
 
 All obey his sovereign word ; 
 Haste, ye saints ! your tribute bring, 
 Crown him, everlasting King. 
 
 Rev. Thomas Kelly gives us this in addi- 
 tion to the many other excellent helps in our 
 singing. It was written or first published in 
 1806, and was suggested by I. Corinthians 
 15 : 54. In the stanza usually omitted the line 
 began, " Hark, ten thousand voices cry." The 
 piece is valuable because of the rareness with 
 which our poets seem to choose for their song 
 that majestic moment chosen here the mo- 
 ment when Immanuel returns to his Father's 
 side. A passage in the book of Revelation 
 reaches the absolute height of sublimity as it 
 rehearses the incidents of that spectacle, and 
 it records the vast ascription of honors to 
 Christ : " Saying with a loud voice, Worthy is 
 the Lamb that was slain to receive power, and 
 riches, and wisdom, and strength, and honor, 
 and glory, and blessing." This seems to in- 
 clude everything that mind can conceive of 
 supreme ownership and control. They lay the 
 universe down at his feet. The special reason 
 they suggest for their applause is significant. 
 It is as the " Lamb that was slain " that they 
 exalt him to the eminence. These angels had 
 no part in the atonement, but they knew just 
 where Christ's greatest exploits had been done. 
 They had for ages " desired earnestly to look 
 into " this mystery of his humiliation ; now 
 they understood what it meant. Just before 
 Jesus left the bosom of the Father, on his way 
 to suffering and death, while even the lowliest 
 garments of his humiliation were on him, they 
 had been challenged to pay him the usual 
 adoration : " And again, when he bringeth in 
 the first-begotten into the world, he saith, And 
 let all the angels of God worship "him." As if the 
 Almighty would say, " You shall not even now 
 despise my Son ! though he is bearing sin and 
 shame and contumely, give him every honor 
 as the chief in the realm !" Now they saw him 
 coming to his old place and glory again ; and 
 they knew that the Lamb of God had brought 
 fresh honor to his adorable name. " And the 
 four living creatures said, Amen !" Here was 
 an anthem in one word. And " Amen /" is 
 the same in all human languages. Here was 
 the universal endorsement of the themes of 
 all the songs at once. For " Amen /" means, 
 " So be it." Hence, it was the acquiescence 
 of all creation. Here, then, was the last dox- 
 ology of a satisfied realm that the Lamb of God 
 was going hereafter to rule. It was the calm 
 rejoicing of a universe which had reached 
 good government at last. There is rest for
 
 204 
 
 THE LORD JESUS CHRIST. 
 
 the tired heart in that sweet glad Amen ! 
 There is peace for all the singing soldiers of 
 God in that Amen ! There is solace for the 
 disturbed foreboding mind in that Amen ! 
 Oh, there is infinite satisfaction for the uni- 
 verse in that Amen. It makes one feel like 
 falling down, as the elders did, and worship- 
 ing him " that liveth for ever and ever." 
 
 45 I Isaiah 63 : i. 8s, js, 73. 
 
 WHO is this that comes from Edom, 
 All his raiment stained with blood ; 
 
 To the slave proclaiming freedom ; 
 Bringing and bestowing good : 
 
 Glorious in the garb he wears, 
 
 Glorious in the spoils he bears? 
 
 2 'T is the Saviour, now victorious, 
 Traveling onward in his might ; 
 
 'T is the Saviour, oh, how glorious 
 
 To his people is the sight ! 
 Jesus now is strong to save ; 
 Mighty to redeem the slave. 
 
 3 Why that blood his raiment staining? 
 'T is the blood of many slain ; 
 
 Of his foes there's none remaining, 
 
 None the contest to maintain : 
 Fallen they, no more to rise, 
 All their glory prostrate lies. 
 
 4 Mighty Victor, reign for ever; 
 Wear the crown so dearly won ; 
 
 Never shall thy people, never 
 
 Cease to sing what thou hast done ; 
 Thou hast fought thy people's foes, 
 Thou hast healed thy people's woes. 
 
 Another of Rev. Thomas Kelly's Hymns 
 on Variotts Passages of Scripture ; published 
 in 1809, and founded upon Isaiah 63:1-3. 
 " Who is this that cometh from Edom, with 
 dyed garments from Bozrah ? this that is 
 glorious in his apparel, traveling in the great- 
 ness of his strength ? I that speak in right- 
 eousness, mighty to save. Wherefore art 
 thou red in thine apparel, and thy garments 
 like him that treadeth in the winefat ? I have 
 trodden the winepress alone ; and of the peo- 
 ple there was hone with me : for I will tread 
 them in mine anger, and trample them in 
 my fury ; and their blood shall be sprinkled 
 upon my garments, and I will stain all my 
 raiment." 
 
 452 All glory to Christ. 
 
 GLORY, glory to our King! 
 
 Crowns unfading wreathe his head ; 
 Jesus is the name we sing 
 
 Jesus, risen from the dead ; 
 Jesus, Conqueror o'er the grave; 
 Jesus, mighty now to save. 
 
 2 Jesus is gone up on high : 
 Angels come to meet their King ; 
 
 Shouts triumphant rend the sky, 
 
 While the Victor's praise they sing : 
 " Open novy, ye heavenly gates ! 
 'Tis the King of glory waits." 
 
 3 Now behold him high enthroned, 
 Glory beaming from his face, 
 
 By adoring angels owned, 
 God of holiness and grace ! 
 
 73. 61. 
 
 Oh, for hearts and tongues to sing 
 " Glory, glory to our King!" 
 
 Once more we choose from Rev. Thomas 
 Kelly's Hymns on Various Passages. This 
 was published in 1804, and is founded upon 
 Psalm 47 : 5, 6 : " God is gone up with a 
 shout, the Lord with the sound of a trumpet. 
 Sing praises to God, sing praises : sing praises 
 unto our King, sing praises." 
 
 453 
 
 "Jesus reigns." 
 
 8s, 75, 75. 
 
 HARK ! ten thousand harps and voices 
 Sound the note of praise above ; 
 
 Jesus reigns, and heaven rejoices; 
 Jesus reigns, the God of love; 
 
 See, he sits on yonder throne ; 
 
 Jesus rules the world alone. 
 
 2 King of glory! reign for ever 
 Thine an everlasting crown ; 
 
 Nothing, from thy love, shall sever 
 
 Those w'hom thou hast made thine own 
 Happy objects of thy grace, 
 Destined to behold thy face. 
 
 3 Saviour! hasten thine appearing; 
 Bring, oh, bring the glorious day, 
 
 When, the awful summons hearing, 
 
 Heaven and earth shall pass away 
 Then, with golden harps, we '11 sing 
 " Glory, glory to our King !" 
 
 These words, sung to the tune " Harwell," 
 are familiar in all the American churches. 
 Rev. Thomas Kelly wrote them for the sec- 
 ond edition of his Hymns, 1806, and Lowell 
 Mason gave us the music, and added the 
 Hallelujah at the end in order to complete 
 the strain. 
 
 454 
 
 We live in Him. 
 
 8s, 73. D. 
 
 SEE, the Conqueror mounts in triumph ! 
 
 See the King in royal state, 
 Riding on the clouds, his chariot, 
 
 To his heavenly palace gate! 
 Hark ! the choirs of angel voices 
 
 Joyful hallelujahs sing, 
 And the portals high are lifted 
 
 To receive their heavenly King. 
 
 2 Who is this that comes in glory, 
 With the trump of jubilee? 
 
 Lord of battles, God of armies, 
 
 He has gained the victory ; 
 He, who on the cross did suffer, 
 
 He, who from the grave arose, 
 He has vanquished sin and Satan, 
 
 He by death has spoiled his foes. 
 
 3 Thou hast raised our human nature, 
 On the clouds to God's right hand ; 
 
 There we sit in heavenly places, 
 There with thee in glory stand ; 
 
 Jesus reigns, adored by angels ; 
 Man with God is on the throne: 
 
 Mighty Lord ! in thine ascension 
 We by faith behold our own. 
 
 4 Lift us up from earth to heaven, 
 Give us wings of faith and love, 
 
 Gales of holy aspirations, 
 Wafting us to realms above; 
 
 That, with hearts and minds uplifted. 
 We with Christ our Lord may dwell, 
 
 Where he sits enthroned in glory, 
 In the heavenly citadel.
 
 RESURRECTION AND REIGN. 
 
 205 
 
 5 So at last, when he appeareth, 
 
 We from out our graves may spring, 
 With our youth renewed like eagles', 
 
 Flocking round our heavenly King, 
 Caught up on the clouds of heaven, 
 
 And may meet him in the air 
 Rise to realms where he is reigning, 
 
 And may reign for ever there. 
 
 Bishop Christopher Wordsworth has given 
 us this song in his Holy Year, 1862, but of 
 such length that it sometimes appears in two 
 portions. It is confessedly the finest and no- 
 blest of his compositions, and many of the 
 best critics have pronounced it the " nearest 
 approach in style and treatment to a Greek 
 ode known to us in the English language." 
 It rehearses facts, it presents gospel truths, it 
 introduces celestial symbols, it swells out 
 into an anthem of intense jubilation. Our 
 hearts are kindled with the hopes it pictures 
 of our " youth renewed like eagleV," of our 
 " being caught up on the clouds of heaven," 
 meeting Jesus " in the air." Oh, this is a 
 good faith to live in ! A better faith to die 
 in ! Somewhere I have read that Ary Schef- 
 fer fell dead at the foot of a picture he was 
 painting; he surrendered his breath in the 
 very act of drawing on the canvas the rolling 
 away of the stone from the sepulcher of the 
 Lord Jesus Christ. Surely no theme of con- 
 templation could be more fitting for one just 
 entering the great New World ! 
 
 455 
 
 Easter Anthem. 
 
 8s, 75. D. 
 
 SING with all the sons of glory, 
 
 Sing the resurrection song! 
 Death and sorrow, earth's dark story, 
 
 To the former days belong : 
 All around the clouds are breaking. 
 
 Soon the storms of time shall cease, 
 In God's likeness, man, awaking, 
 
 Knows the everlasting peace. 
 
 2 Oh, what glory, far exceeding 
 All that eye has yet perceived ! 
 
 Holiest hearts for ages pleading, 
 
 Never that full joy conceived. 
 God has promised, Christ prepares it, 
 
 There on high pur welcome waits ; 
 Every- humble spirit shares it, 
 
 Christ has passed the eternal gates. 
 
 3 Life eternal ! heaven rejoices, 
 Jesus lives who once was dead ; 
 
 Join, O man, the deathless voices, 
 Child of God, lift up thy head ! 
 
 Patriarchs from the distant ages, 
 Saints all longing for their heaven, 
 
 Prophets, psalmists, seers and sages, 
 All await the glory given. 
 
 4 Life eternal ! oh, what wonders 
 Crowd on faith ; what joy unknown, 
 
 When, amidst earth's closing thunders, 
 Saints shall stand before the throne ! 
 
 Oh, to enter that bright portal, 
 See that glowing firmament, 
 
 Know, with thee, O God immortal, 
 "Jesus Christ whom thou hast sent !" 
 
 The best English rendering of the "Dies 
 Irce " was made by the Rev. William Josiah 
 
 Irons, D. D., the composer of this hymn. He 
 was a son of Joseph Irons, an Independent 
 preacher, and was born September 12, 1812, 
 at Hoddesdon in Hertfordshire, England. 
 Graduating from Queen's College, Oxford, in 
 1833, he became in 1835 curate of St. Mary's, 
 Newington, and vicar, successively, of St. 
 Peter's, Walworth, 1837; Barkway, Hertford- 
 shire, 1838; Brompton, London, 1842. Sub- 
 sequently, he became Prebendary of St. Paul's, 
 London, and rector of St. Mary-Woolnoth. 
 Throughout his life Dr. Irons was noted for 
 his devotion to the Church of England and 
 his extreme High Church views. He began 
 to write and to translate hymns during his 
 curacy at St. Mary's, Newington, and con- 
 tinued it until his death, which took place 
 June 1 8, 1883. His hymns are said to be 
 especially fine. According to Julian, their 
 " variety of subjects and meters, intense ear- 
 nestness and almost faultless rhythm, must 
 commend them to the notice of hymn-book 
 compilers." 
 
 456 
 
 "Lamb of God!" 
 
 LAMB of God ! thou now art seated 
 
 High upon thy Father's throne ; 
 All thy gracious work completed, 
 
 All thy mighty victory won : 
 Every knee in heaven is bending 
 
 To the Lamb for sinners slain ; 
 Every voice and harp is swelling 
 
 " Worthy is the Lamb to reign." 
 
 8s, 75. D. 
 
 ' Worthy 
 
 2 Lord ! in all thy power and glory, 
 Still thy thoughts and eyes are here, 
 
 Watching o'er thy ransomed people, 
 To thy gracious heart so dear. 
 
 Thou fo'r us art interceding; 
 Everlasting is thy love; 
 
 And a blessed rest "preparing, 
 In our Father's house above. 
 
 3 Lamb of God ! thou soon in glory 
 Wilt to this sad earth return ; 
 
 All thy foes shall quake before thee, 
 All that now despise thee mourn : 
 
 Then thy saints too shall attend thee, 
 With thee in thy kingdom reign ; 
 
 Thine the praise, and! thine the glory 
 Lamb of God, for sinners slain ! 
 
 Rev. James George Deck has included this 
 in his Appendix to the Hymns for the Poor 
 of the Flock, 1841. It is remarkable for the 
 ease and gracefulness with which it connects 
 the grand evangelical truths of the gospel 
 with the resurrection and ascension of the 
 Lord Jesus to the right hand of the throne of 
 God. The praises of the redeemed ones 
 are made the vehicle of a gracious invitation 
 to sinners ; the promise of Christ's return to 
 the earth as he left it is swiftly led away into 
 an expostulation with those who continue 
 unrepentant in view of such matchless grace. 
 So let us bear in mind that the resurrection 
 of Jesus Christ is more than a fact ; it is a
 
 206 
 
 THE LORD JESUS CHRIST. 
 
 doctrine. And once admitted, it will surely 
 take all the other Christian doctrines in its 
 train. Just let me know that Jesus himself 
 folded that napkin, burst those stony barriers 
 of the sepulcher, and led captivity captive, 
 and then I know that the atonement is per- 
 fected. Man may find his way unhindered 
 in returning unto God, and through penitence 
 and faith sin may be checked, Satan con- 
 quered, and heaven set open for ever ! 
 
 With such a Gospel, why does any one 
 wait ? Even the Turks say in a proverb, 
 " Hold thy mantle wide open when heaven is 
 raining gold !" Here is offered to our blind 
 and helpless race a full disclosure of the 
 future so longed for and needed. " Christ 
 rose, and I shall surely rise." Is it the work 
 of wise men to reject a hope so resplendent ? 
 But that hope, like the doctrine, does not go 
 or come alone; it carries a train after it. 
 " If only in this life we have hope in Christ, 
 we are of all men most miserable." If only 
 in that life we have hope in Christ, we are of 
 all men most mean and most selfish. It 
 would be a strange thing to see in the Fa- 
 ther's house one who never served the Father 
 here, nor ever loved his Son ! 
 
 REV. ROBERT ROBINSON. 
 
 457 Christ is God. 8s, 75. D. 
 
 MIGHTY God ! while angels bless thee, 
 
 May a mortal lisp thy name? 
 Lord of men, as well as angels ! 
 
 Thou art every creature's theme: 
 Lord of every land and nation ! 
 
 Ancient of eternal days ! 
 Sounded through the wide creation 
 
 Be thy just and awful praise. 
 
 2 For the grandeur of thy nature 
 
 Grand beyond a seraph's thought ; 
 For the wonders of creation, 
 
 Works with skill and kindness wrought ; 
 For thy providence, that governs 
 
 Through thine empire's wide domain, 
 Wings an angel, guides a sparrow ; 
 
 Blessed be thy gentle reign. 
 
 3 For thy rich, thy free redemption, 
 Bright, though vailed in darkness long, 
 
 Thought is poor, and poor expression ; 
 
 Who can sing that wondrous song? 
 Brightness of the Father's glory! 
 
 Shall thy praise unuttered lie? 
 Break, my tongue! such guilty silence, 
 
 Sing the Lord who came to die : 
 
 4 From the highest throne of glory 
 To the cross of deepest woe, 
 
 Came to ransom guilty captives- 
 Flow, my praise ! for ever flow : 
 
 Re-ascend, immortal Saviour! 
 Leave thy footstool, take thy throne; 
 
 Thence return and reign for ever ; 
 Be the kingdom all thine own ! 
 
 It was doubtless owing to the prayers of a 
 devoted Christian mother that Rev. Robert 
 Robinson became such a power in the Chris- 
 tian church. He was born of poor parents, 
 at Swaffham, in Norfolk, England, Septem- 
 ber 27, 17.35. His father died while his son 
 was a mere child, and though it was his 
 mother's fervent wish to see her boy a clergy- 
 man in the Church of England, she was 
 forced through poverty to apprentice him to 
 a London barber in 1749. It was not a very 
 pleasant position for one who was fond of 
 books and study ; arid the uncongeniality of 
 his surroundings seems to have led him occa- 
 sionally to indulge in a wild frolic, by way of 
 relief. Once, while with a crowd of boys 
 bent on mischief, he helped to make an old 
 gypsy-woman intoxicated, and persuaded her 
 to tell his fortune. She predicted that he 
 " would see his children and grandchildren," 
 which statement set him to pondering the 
 fact that his course of life would not much 
 benefit his prospective household. As a step 
 in the right direction, he went at once to hear 
 Whitefield preach, and the sermon was the 
 means of his conversion. He lived in Lon- 
 don until 1758, and then began to preach, or 
 rather to exhort, in the interests of the 
 Methodists, with whom he had connected 
 himself. After his marriage, however, he 
 became a Baptist, and was called to take 
 charge of a church of that denomination at 
 Cambridge. He commenced his literary 
 career in 1770, and from that time until his 
 death, on June 9, 1790, he wrote extensively 
 on many theological topics. His books have 
 been eagerly read, and highly commended by 
 scholars. The religious views he cherished 
 were far in advance of the times, and his love 
 of liberty led him from one denomination to 
 another ; so that he was in turn Episcopalian, 
 Methodist, Baptist, and Independent, and one 
 biographer declares him to have been a Uni- 
 tarian also ; but Mr. Robinson's sermons do 
 not carry out this assertion. He is known to 
 have written but two hymns, namely : " Come,
 
 RESURRECTION AND REIGN. 
 
 2O7 
 
 thou F<5unt of every blessing," and the one 
 here quoted, both of which appeared in the 
 Supplement to Evans' Collection in 1786, and 
 both of which are acknowledged to be 
 among the very finest in our English 
 tongue. 
 
 458 
 
 "Lo, Jehovah!" 
 
 8s, 75. D. 
 
 CROWN his head with endless blessing, 
 
 Who, in God the Father's name, 
 With compassions never ceasing, 
 
 Comes salvation to proclaim. 
 Hail, ye saints, who know his favor, 
 
 Who within his gates are found; 
 Hail, ye saints, the exalted Saviour, 
 
 Let his courts with praise resound. 
 
 2 Lo, Jehovah, we adore thee ; 
 Thee our Saviour ! thee our God ! 
 
 From his throne his beams of glory 
 Shine through all the world abroad. 
 
 In his word his light arises, 
 Brightest beams of truth and grace; 
 
 Bind, oh, bind your sacrifices, 
 In his courts your offerings place. 
 
 3 Jesus, thee our Saviour hailing, 
 Thee our God in praise we own ; 
 
 Highest honors, never failing, 
 Rise eternal round thy throne; 
 
 Now, ye saints, his power confessing, 
 In your grateful strains adore ; 
 
 For his mercy, never ceasing, 
 Flows, and flows for evermore. 
 
 Rev. William Bull, who induced Cowper to 
 translate the hymns of Madame Guyon, was 
 the man from whom Rev. William Goode, 
 the author of this version of Psalm 1 18, found 
 in his Entire New Version of the Book of 
 Psalms, 1811, received his early education. 
 Mr. Bull was a Dissenting minister at New- 
 port Pagnel, England, and under his earnest 
 teaching his young scholar became deeply 
 religious. In 1778, however, the boy began 
 a more serious preparation for college with 
 Rev. Thomas Clark. He entered Magdalen 
 Hall, Oxford, in 1780, graduating in 1784; 
 was made deacon in 1786, and subsequently 
 became curate of Abbotts Langley, Herts; 
 then of St. Ann's, Blackfriars, and finally rec- 
 tor of the latter. Besides his parish work, 
 he found time to perform the duties of secre- 
 tary to several benevolent societies, and held 
 also the lectureships of St. Lawrence and St. 
 John. 
 
 He was born at Buckingham, England, 
 April 2, 1762; he died, April 15, 1816. 
 
 459 "Hosanna!" L. M. 
 
 HOSANNA to the living Lord ! 
 Hosanna to the incarnate Word ! 
 To Christ, Creator, Saviour, King, 
 Let earth, let heaven, Hosanna sing. 
 
 2 Hosanna, Lord! thine angels cry ; 
 Hosanna, Lord ! thy saints reply ; 
 Above, beneath us, and around, 
 The dead and living swell the sound. 
 
 3 O Saviour, with protecting care, 
 Return to this thy house of prayer: 
 Assembled in thy sacred name, 
 Where we thy parting promise claim. 
 
 4 But, chiefest, in our cleansed breast, 
 Eternal '. bid thy Spirit rest ; 
 
 And make our secret soul to be 
 A temple pure, and worthy thee. 
 
 5 So in the last and dreadful day, 
 When earth and heaven shall melt away, 
 Thy flock, redeemed from sinful stain, ' 
 Shall swell the sound of praise again. 
 
 After his decease, the pieces which Bishop 
 Reginald Heber had designed for a series of 
 hymns, the arrangement of which should fol- 
 low on in the course of the commemorations 
 of the Christian Year, were issued in a vol- 
 ume. This hymn was first published in the 
 Christian Observer, October, 1 8 1 1 ; then it 
 was added to the collection of 1827, when, as 
 belonging to the history of Our Lord, it was 
 assigned to the First Sunday in Advent. It 
 fitly notices the Hosannas in the Temple. 
 
 460 Christ is God. L. M. 
 
 WHAT equal honors shall we bring, 
 To thee, O Lord our God, the Lamb, 
 
 When all the notes that angels sing 
 Are far inferior to thy name? 
 
 2 Worthy is he that once was slain. 
 
 The Prince of Peace that groaned and died, 
 Worthy to rise, and live, and reign 
 At his almighty Father's side. 
 
 3 Honor immortal must be paid, 
 Instead of scandal and of scorn ; 
 
 While glory shines around his head, 
 And a bright crown without a thorn. 
 
 4 Blessings for ever on the Lamb 
 
 Who bore the curse for wtetched men ; 
 Let angels sound his sacred name, 
 And every creature say, Amen. 
 
 This is found in Dr. Isaac Watts' Hymns, 
 Book I., No. 63. It has six stanzas, of which 
 the four above quoted are the best ; it is en- 
 titled, " Christ's Humiliation and Exaltation ;" 
 and it has the reference annexed, Revelation 
 5:12. 
 
 46 1 Our Resurrection. L. M. 
 
 O CHRIST, who hast prepared a place 
 For us around thy throne of grace, 
 We pray thee, lift our hearts above, 
 And draw them with the cords of love! 
 
 2 Source of all good, thou, gracious Lord, 
 Art our exceeding great reward : 
 
 How transient is our present pain ! 
 How boundless our eternal gain ! 
 
 3 With open face and joyful heart 
 We then shall see thee as thou art ; 
 Our love shall never cease to glow, 
 Our praise shall never cease to flow. 
 
 4 Thy never-failing grace to prove, 
 A surety of thine endless love, 
 Send down thy Holy Ghost to be 
 The raiser of our souls to thee.
 
 208 
 
 THE LORD JESUS CHRIST. 
 
 5 Oh, future Judge, eternal Lord, 
 Thy name be hallowed and adored : 
 To God the Father, King of heaven, 
 And Holy Ghost, like praise be given. 
 
 The Latin hymn, of which this is a render- 
 ing, " Nodi's Olympo redditus" was composed 
 in the seventeenth century by Jean Baptiste 
 de Santeiiil, better known as Santolius Vic- 
 torinus. He was born May 12, 1630, and 
 died August 5, 1697. His reputation was 
 that of an excellent scholar, a devout man, 
 and a meritorious poet. The Latin text of 
 the piece may be found in the Paris Brevia- 
 ry. The translation into English, which here 
 forms our hymn, was made by Rev. John 
 Chandler, and published in 1837. There is 
 an allusion in the whole sentiment to the 
 words of the Lord Jesus, " I go to prepare a 
 place for you," John 14 : 2. 
 
 462 " Lord of 'heaven." L. M. 
 
 O CHRIST, the Lord of heaven ! to thee, 
 
 Clothed with all majesty divine, 
 Eternal power and glory be ! 
 
 Eternal praise, of right, is thine. 
 
 2 Reign, Prince of life ! that once thy brow 
 Didst yield to wear the wounding thorn ; 
 
 Reign, throned beside the Father now, 
 Adored the Son of God first-born. 
 
 3 From angel hosts that round thee stand, 
 With forms more pure than spotless snow, 
 
 From the bright burning seraph band, 
 Let praise in loftiest numbers flow. 
 
 4 To thee, the Lamb, our mortal songs, 
 Born of deep fervent love, shall rise ; 
 
 All honor to thy name belongs, 
 Our lips would sound it to the skies. 
 
 5 "Jesus !" all earth shall speak the word ; 
 "Jesus !" all heaven resound it still ; 
 
 Immanuel, Saviour, Conqueror, Lord ! 
 Thy praise the universe shall fill 
 
 Dr. Ray Palmer is reported to have said of 
 this hymn that it " satisfied " him better than 
 any other of those he composed. It was writ- 
 ten in New York City, 1867, suggested by the 
 name applied to Jesus in Revelation 19: 16, 
 " King of kings, and Lord of lords." He pub- 
 lished it first in his Hymns of my Holy Hours, 
 issued that same year. It was no affectation 
 on the part of Dr. Palmer to use such language 
 as he does here concerning his songs, " born 
 of deep, fervent love." He had always the 
 most vivid sense of his Lord's nearness to the 
 believer. It was like a dear presence to his 
 own soul. We all understand that there is 
 such a thing as beauty of investiture. That 
 is, we are accustomed to love them to whom 
 we give our whole willing hearts and on whom 
 we bestow the caresses of our purest affec- 
 tion, quite often more for the excellences with 
 which w r e invest them than for those they ex- 
 hibit in shape, form, or fact. We love our 
 homes for something far worthier than their 
 
 architecture. We move in a world of ideals. 
 We fondly accredit to one who is kind to us 
 everything that is included in gratitude and 
 reverence, and we picture him as positively 
 perfect. Just so a spiritual Christian loves 
 Christ ; he is positively perfect, and so our 
 entire being goes out towards him. " L T nto 
 you which believe he is precious." 
 
 463 Our High Priest. L. M. 
 
 BEFORE the throne of God above 
 I have a strong, a perfect plea 
 
 A great High Priest, whose name is Love, 
 Who ever lives and pleads for me. 
 
 2 My name is graven on his hands, 
 My name is written on his heart ; 
 
 I know that while in heaven he stands, 
 No tongue can bid me thence depart. 
 
 3 W T hen Satan tempts me to despair, 
 And tells me of the guilt within, 
 
 Upward I look, and see him there 
 Who made an end of all my sin. 
 
 4 Because the sinless Saviour died, 
 My sinful soul is counted free ; 
 
 For "God. the Just, is satisfied 
 To look on him, and pardon me. 
 
 5 One with himself, I cannot die, 
 My soul is purchased by his blood ; 
 
 My life is hid with Christ on high, 
 With Christ, my Saviour and my God. 
 
 It is when we sing such hymns as this that 
 the thought comes to us again of our indebt- 
 edness to our Mediator, for he not only car- 
 ries the weight of our guilt, taking it upon 
 his own sinless soul, but he offers his suffer- 
 ing to atone for it. He unites men with God. 
 " A mediator is not a mediator of one." Our 
 names are " written on his heart " and " graven 
 on his hands." What a power of meaning is 
 condensed, then, into the words " even as 
 God, for Christ's sake, hath forgiven you." It 
 is this thought that Mrs. Charitie Lees Ban- 
 croft has brought out in the hymn quoted. 
 She was the daughter of Rev. Sidney Smith, 
 an Episcopalian clergyman, and was born at 
 Bloomfield, Merrion, County Dublin, Ireland, 
 June 21, 1841. In 1869 she married Arthur 
 E. Bancroft. Her hymns are well known both 
 in England and Ireland, and are to be found 
 in Lyra Sacra Hibernica, Ryle's Spiritual 
 Songs, Lyra Britannica, and Times of Re- 
 freshing. 
 
 464 The atoning Priest. L. M. 
 Now to the Lord, who makes us know 
 
 The wonders of his dying love, 
 Be humble honors paid below, 
 And strains of nobler praise above. 
 
 2 'T was he who cleansed our foulest sins, 
 And washed us in his precious blood ; 
 
 'T is he who makes us priests and kings, 
 And brings us rebels near to God. 
 
 3 To Jesus, our atoning Priest, 
 To Jesus, our eternal King, 
 
 Be everlasting power confessed ! 
 Let every tongue his glory sing.
 
 RESURRECTION AND REIGN. 
 
 209 
 
 4 Behold ! on flying clouds he comes, 
 And every eye shall see him move; 
 
 Though with our sins we pierced him once, 
 He now displays his pardoning love. 
 
 5 The unbelieving world shall wail, 
 While we rejoice to see the day ; 
 
 Come, Lord ! nor let thy promise fail, 
 Nor let thy chariot long delay. 
 
 Dr. Isaac Watts has made this his No. 61 
 of Book I., in t "his Hymns. He composed it to 
 follow a sermon on Revelation I : 5-7, and gave 
 it the double title : " Christ our High Priest 
 aid King, and Christ Coming to Judgment." 
 
 453 " The Song of Songs." L. M. 
 
 COME, let us sing the song of songs 
 The saints in heaven began the strain 
 
 The homage which to Christ belongs : 
 " Worthy the Lamb, for he was slain !" 
 
 2 Slain to redeem us by his blood, 
 To cleanse from every sinful stain, 
 
 And make us kings and priests to God 
 " Worthy the Lamb, for he was slain !" 
 
 3 To him, enthroned by filial right, 
 
 All power in heaven and earth proclaim, 
 Honor, and majesty, and might : 
 "Worthy the Lamb, for he was slain !" 
 
 4 Long as we live, and when we die, 
 And while in heaven with him we reign : 
 
 This song our song of songs shall be : 
 "Worthy the Lamb, for he was slain !" 
 
 This may be found in James Montgomery's 
 Original Hymns, 1853. It takes the title, 
 " The Song of Songs," and has seven stanzas. 
 Its theme is the gospel of substitution that is 
 offered for the redemption of men. Jesus 
 Christ, as a redeemer and surety, comes and 
 assumes the sinner's exposures and liabilities. 
 
 This is the picture so often presented by 
 the apostle Paul in more than one of his re- 
 markable chapters; he appears never to be 
 tired of it. Vividly seeming to see the cruci- 
 fixion scene, that in which Jesus on the cross 
 is the central figure, he explains its mystery by 
 declaring that this perfectly holy Being was 
 suffering not for any sins of his own, but for 
 the sins of another. Jesus was making an 
 atonement for men. Hence a substitution 
 was effected for all that would accept him by 
 faith. It is the mere plainness of this action 
 which renders Paul's language so dramatic 
 and picturesque. He can behold nothing 
 more nor less than a Redeemer bearing men's 
 guilt, and giving them his merit. So his de- 
 scriptions swell with strong feeling and fairly 
 tremble with grateful acknowledgment. " For 
 when we were yet without strength, in due 
 time Christ died for the ungodly. For scarcely 
 for a righteous man will one die : yet perad- 
 venture for a good man some would even dare 
 to die. But God commendeth his love toward 
 us, in that, while we were yet sinners, Christ 
 died for us." 
 
 Higher than this it does not seem possible 
 for even an inspired preacher to go. But Paul 
 does go one step higher. He grows more 
 and more earnest as he continues to exhort 
 his dear friends in Philippi, more and more 
 fervid with each reiteration of his words of 
 counsel. And now at last, as if he well un- 
 derstood the inveteracy of their besetting sin, 
 he suddenly makes a new appeal of tremen- 
 dous power, grounding the stress of it upon 
 the very essence of their piety, springing out 
 before them the example of their Master him- 
 self, and challenging their instant admiration 
 and imitation : " Let this mind be in you, 
 which was also in Christ Jesus : who, being 
 in the form of God, thought it not robbery to 
 be equal with God ; but made himself of no 
 reputation, and took upon him the form of a 
 servant, and was made in the likeness of men : 
 and being found in fashion as a man, he 
 humbled himself, and became obedient unto 
 death, even the death of the cross. Where- 
 fore God also hath highly exalted him, and 
 given him a name which is above every name : 
 that at the name of Jesus every knee should 
 bow, of things in heaven, and things in earth, 
 and things under the earth ; and that every 
 tongue should confess that Jesus Christ is 
 Lord, to the glory of God the Father." 
 
 466 "King, Creator, Lord." L. M. 
 
 O CHRIST ! our King, Creator, Lord ! 
 Saviour of all who trust thy word ! 
 To them who seek thee ever near, 
 Now to our praises bend thine ear. 
 
 2 In thy dear cross a grace is found 
 It flows from every streaming wound 
 Whose power our inbred sin controls, 
 Breaks the firm bond, and frees our souls. 
 
 3 Thou didst create the stars of night ; 
 Yet thou hast vailed in flesh thy light, 
 Hast deigned a mortal form to wear, 
 A mortal's painful lot to bear. 
 
 4 When thou didst hang upon the tree, 
 The quaking earth acknowledged thee ; 
 When thou didst there yield up thy breath, 
 The world grew dark as shades of death. 
 
 5 Now in the Father's glory high, 
 Great Conqueror ! never more to die, 
 Us by thy mighty power defend, 
 And reign through ages without end. 
 
 Dr. Ray Palmer gave to the Sabbath 
 Hvmn-Book in 1858 four translations of emi- 
 nent merit, adding so much to the highest 
 spiritual wealth of the churches. Of these, 
 that here offered was one. It is a close and 
 beautiful rendering from the ancient hymn of 
 Gregory the Great, Rex Christe, Factor om- 
 nium. This man was born in A. D. 541 at 
 Rome, became a Bishop in that great center 
 and capital of imperial influence, and in 590 
 was chosen and installed as Pope. He was 
 14
 
 2IO 
 
 THE LORD JESUS CHRIST. 
 
 a patron of letters and of art ; sent missions ; 
 circulated the Scriptures ; loved music, and 
 made chants : rather a harmless pontiff for 
 those times, till the patriarch of Constantino- 
 ple claimed to be Universal Bishop ; this 
 made Gregory jealous and roused his tem- 
 per. His language was peremptory ; he called 
 such a thing " proud, heretical, blasphemous, 
 antichristian, and diabolical ;" which is very 
 like what most of us think of the Pope of 
 Rome now, who claims the same title ; and 
 we ought to be grateful to know that such 
 objurgations are canonical, for Popes are re- 
 puted to be infallible in their official utter- 
 ances. 
 
 467 Psalm 24. L. M. D. 
 
 OUR Lord is risen from the dead, 
 
 Our Jesus is gone up on high : 
 The powers of hell are captive led, 
 
 Dragged to the portals of the sky. 
 There his triumphal chariot waits, 
 
 And angels chant the solemn lay : 
 " Lift up your heads, ye heavenly gates ! 
 
 Ye everlasting doors ! give way." 
 
 2 Loose all your bars of massy light, 
 And wide unfold the ethereal scene ! 
 
 He claims these mansions as his right ; 
 
 Receive the King of glory in. 
 Who is this King of glory who ! 
 
 The Lord who all our foes o'ercame ; 
 Who sin, and death, and hell o'erthrew 1 
 
 And Jesus is the conqueror's name. 
 
 3 Lo! his triumphal chariot waits, 
 And angels chant the solemn lay 
 
 " Lift up your heads, ye heavenly gates ! 
 
 Ye everlasting doors ! give way." 
 Who is this King of glory who ? 
 
 The Lord of boundless power possessed : 
 The King of saints and angels, too, 
 
 God over all, for ever blessed. 
 
 One of the finest and noblest of all Rev. 
 Charles Wesley's versions from the Psalter. 
 It is found in A Collection of Psalms and 
 Hymns, 1743. The rendering is beautifully 
 rhythmical, and yet so close to the prose of 
 our Bible that it seems almost a transcription 
 of some of the phrases. 
 
 468 
 
 Sending the Spirit. 
 
 L. M. D. 
 
 WE are not left to walk alone, 
 The Spirit of our God hath come, 
 For ever with us to abide, 
 Our Teacher, Comforter, and Guide; 
 Thus, with his gracious presence blest, 
 We press on toward our heavenly rest ; 
 Hasting the dreary desert through, 
 With our eternal home in view. 
 
 2 Jesus, the Father's only Son, 
 Jesus, his own beloved One, 
 Jesus, now seated at his side, 
 
 Hath claimed us for his own, his bride. 
 Of him and his the Spirit tells, 
 Upon his love he sweetly dwells ; 
 And while we listen to his voice, 
 We wonder, worship, and rejoice. 
 
 3 He teaches us the Father's grace, 
 Reveals to us the Saviour's face, 
 And doth to all our hearts declare 
 The glory it is ours to share. 
 
 Our every sorrow be forgot, 
 The joys of earth be heeded not ; 
 The Comforter is come, and we 
 Shall soon with our Beloved be. 
 
 When we learn that the lady who wrote 
 this hymn was the sister of Rev. 'James George 
 Deck, to whom we are indebted for a number 
 of our best songs of praise, we realize that the 
 spirit of poetry did not reside entirely in one 
 member of the family. Mrs. Mary Jane Walk- 
 er is the daughter of John Deck, Esq., of Bury 
 St. Edmunds, England ; she was married in 
 1848 to Rev. Dr. Edward Walker, rector of 
 Cheltenham. A few of her poems were is- 
 sued as leaflets, but most of them were con- 
 tributed to Psalms and Hymns for Public and 
 Social Worship, 1855, a collection of lyrics 
 which was compiled by her husband. It is 
 evident that the sentiment of this hymn was 
 suggested by the promise of our Lord in John 
 16:6, 7 : " Because I have said these things 
 unto you, sorrow hath filled your heart. 
 Nevertheless I tell you the truth ; it is expedi- 
 ent for you that I go away : for if I go not 
 away, the Comforter will not come unto you ; 
 but if I depart, I will send him unto you." 
 
 469 " Crowned with Honor." C. M. 
 
 THE head that once was crowned with thorns 
 
 Is crowned with glory now ; 
 A royal diadem adorns 
 
 The mighty Victor's brow. 
 
 2 The highest place that heaven affords 
 Is his by sovereign right ; 
 
 The King of kings, and Lord of lords, 
 He reigns in glory bright ; 
 
 3 The joy of all who dwell above, 
 The joy of all below, 
 
 To whom he manifests his love, 
 And grants his name to know. 
 
 4 To them the cross with all its shame, 
 With all its grace, is given; 
 
 Their name an everlasting name, 
 Their joy the joy of heaven. 
 
 Found in Rev. Thomas Kelly's Hymns on 
 Various Passages of Scripture, 1820. It 
 is entitled, " Perfect through Sufferings :" 
 Hebrews 2:10. The point of the thought 
 expressed in these five stanzas is this: Be 
 patient in all your trials ; remember that life 
 is short and heaven is close at hand ; Jesus 
 suffered, and now reigns. The reach of this 
 exhortation transcends all analysis. We 
 should lose the vast force of it by picking it 
 to pieces for details of doctrine. Be like 
 Christ : he was God ; he became man ; could 
 any one ever have been more worthily exalt- 
 ed ? could any one ever have been more 
 deeply humiliated? so he received his rec- 
 ompense of reward. 
 
 Just as some orator, skilfully addressing a 
 company of soldiers on the eve of battle, be-
 
 EXALTATION AND OFFICES. 
 
 211 
 
 gins with an admonition and ends with a pic- 
 ture ; just as he would appeal to their man- 
 hood, their consistency, their honor, and their 
 courage, as he would play upon their fear of 
 disgrace and their contempt of poltroonery ; 
 just as he would follow up each motive with 
 another and a more elevated one, until, at the 
 last, he would invoke their patriotism and 
 their love for their leader, alike and together, 
 by unfurling the national ensign and showing 
 them how he had caused to be painted across 
 the folds the likeness of the face they knew ; 
 so here the apostle seeks to arouse Christian 
 enthusiasm by quickly exhibiting the very 
 image of the Captain of our salvation, and 
 bidding us follow him alone. 
 
 47O "Worthy the Lamb." CM. 
 
 COME, let us join our cheerful songs 
 
 With angels round the throne; 
 Ten thousand thousand are their tongues, 
 
 But all their joys are one. 
 
 2 "Worthy the Lamb that died," they cry, 
 " To be exalted thus !" 
 
 " Worthy the Lamb !" our lips reply, 
 " For he was slain for us." 
 
 3 Jesus is worthy to receive 
 Honor and power divine ; 
 
 And blessings more than we can give, 
 Be, Lord, for ever thine ! 
 
 4 Let all that dwell above the sky, 
 And air, and earth, and seas, 
 
 Conspire to lift thy glories high, 
 And speak thine endless praise. 
 
 5 The whole creation join in one 
 To bless the sacred name 
 
 Of him who sits upon the throne, 
 And to adore the Lamb ! 
 
 This hymn by Dr. Isaac Watts was written 
 in 1709, and bore the title "Jesus Christ, the 
 Lamb of God worshiped by all the Creation." 
 It is No. 62 of Book I. Not only from the 
 tongues of angels should songs of praise 
 ascend to God ; mankind has the same duty, 
 and even the brute creation shares in the uni- 
 versal chorus of love and gratitude towards 
 its Maker. 
 
 On Corpus Chrtstt day the poor Indians of 
 Paraguay used to raise triumphal arches of 
 the most beautiful flowers and fruits, in the 
 adorning of which they took the greatest de- 
 light, sometimes contriving means to draw 
 wild and savage nature into the sphere of 
 homage, so that leopards and lions would be 
 seen ranged on each side of the procession- 
 way, while birds of the most exquisite plu- 
 mage would appear flying from branch to 
 branch, displaying their variegated wings ; 
 thus they showed how they desired to have 
 all creation united in praising Jehovah. 
 
 471 "Lord of all." C. M. 
 
 ALL hail the power of Jesus' name ! 
 
 Let angels prostrate fall ; 
 Bring forth the royal diadem, 
 
 And crown him Lord of all. 
 
 2 Crown him, ye martyrs of our God, 
 Who from his altar call : 
 
 Extol the stem of Jesse's rod, 
 And crown him Lord of all. 
 
 3 Ye chosen seed of Israel's race, 
 Ye ransomed from the fall ; 
 
 Hail him, who saves you by his grace, 
 And crown him Lord of all. 
 
 4 Sinners, whose love can ne'er forget 
 The wormwood and the gall, 
 
 Go, spread your trophies at his feet, 
 And crown him Lord of all, 
 
 5 Let every kindred, every tribe, 
 On this terrestrial ball, 
 
 To him all majesty ascribe, 
 And crown him Lord of all. 
 
 6 Oh, that with yonder sacred throng 
 We at his feet may fall ; 
 
 We Ml join the everlasting song, 
 And 'crown him Lord of all. 
 
 When this remarkable composition was 
 offered to the Christian public, it was refused 
 a place in the Methodist collection. The 
 Wesleys at that time had a singular antipathy 
 against the author, in common with the cler- 
 gy of the Established Church. They believed 
 the Establishment to be Laodicean, filled 
 with worldliness and formality. Dr. Belcher 
 relates this incident : 
 
 " Mr. Wesley had long been desirous of 
 hearing Edward Perronet preach ; and Mr. 
 Perronet, aware of it, was as resolutely de- 
 termined he should not, and therefore studied 
 to avoid every occasion that would lead to it. 
 Mr. Wesley was preaching in London one 
 evening, and, seeing Mr. Perronet in the chap- 
 el, published, without asking his consent, that 
 he would preach there the next morning at 
 five o'clock. Mr. Perronet had too much 
 respect for the congregation to disturb their 
 peace by a public remonstrance, and too 
 much regard for Mr. Wesley entirely to resist 
 his bidding. The night passed over. Mr. 
 Perronet ascended the pulpit under the im- 
 pression that Mr. Wesley would be secreted 
 in some corner of the chapel, if he did not 
 show himself publicly, and, after singing and 
 prayer, informed the congregation that he 
 appeared before them contrary to his own 
 wish ; that he had never been once asked, 
 much less his consent gained, to preach ; that 
 he had done violence to his feelings to show 
 his respect for Mr. Wesley ; and, now that he 
 had been compelled to occupy the place in 
 which he stood, weak and inadequate as he 
 was for the work assigned him, he would 
 pledge himself to furnish them with the best
 
 212 
 
 THE LORD JESUS CHRIST. 
 
 sermon that had ever been delivered. Open- 
 ing the Bible, he proceeded to read our Lord's 
 Sermon on the Mount, which he concluded 
 without a single word of his own by way of 
 note or comment. He closed the service 
 with singing and prayer. No imitator has 
 been able to produce equal effect." 
 
 Concerning the author of this now famous 
 hymn, almost nothing can be told. He print- 
 ed it in a rare volume entitled : Occasional 
 Verses, Moral and Sacred, Published for the 
 Instruction and Amusement of the Candidly 
 Serious and Religious. London, 1785. It 
 is said that there is a copy of this in the Brit- 
 ish Museum, and another in the Library of 
 the Drew Seminary, Madison, N. J. Rev. 
 Edward Perronet, born in 1726, was the son 
 of Rev. Vincent Perronet, who was the vicar 
 of Shoreham, in Kent, England. He became 
 very intimate with the Wesleys. At one time 
 he had a charge in Lady Huntingdon's con- 
 nection. He drifted among the denomina- 
 tions until at last he ended his days in Can- 
 terbury, January 2, 1792, as the minister of a 
 Dissenting congregation. His last words 
 were : " Glory to God in the height of his 
 divinity ! Glory to God in the depth of his 
 humanity ! Glory to God in his all-sufficien- 
 cy ! And into his hands I commend my 
 spirit !" 
 
 472 Children's Hosannas. C. M. D. 
 
 HOSANNA ; raise the pealing hymn 
 
 To David's Son and Lord; 
 With cherubim and seraphim 
 
 Exalt the incarnate Word. 
 Hosanna ! Lord, our feeble tongue 
 
 No lofty strains can raise; 
 But thou wilt not despise the young, 
 
 Who meekly chant thy praise. 
 
 2 Hosanna ! Sovereign, Prophet, Priest ; 
 How vast thy gifts, how free! 
 
 Thy blood, our life ; thy word, our feast ; 
 
 Thy name, our only plea. 
 Hosanna ! Master, lo, we bring 
 
 Our offerings to thy throne ; 
 Nor gold, nor myrrh, nor mortal thing, 
 
 But hearts to be thine own. 
 
 3 Hosanna ! once thy gracious ear 
 Approved a lisping throng ; 
 
 Be gracious still, and deign to hear 
 
 Our poor but grateful song. 
 O Saviour, if, redeemed by thee, 
 
 Thy temple we behold, 
 Hosannas through eternity 
 
 We '11 sing to harps of gold ! 
 
 This author, Rev. William Henry Haver- 
 gal, was the father of Miss Frances Ridley 
 Havergal. He wrote more than a hundred 
 hymns, most of which were issued in the 
 Diocesan Hymn Book, Worcester, 1 849, which 
 he edited. Some had a real and worthy pop- 
 ularity, being published on leaflets for wide 
 circulation. But only a few have found their 
 
 way into American hymnals. The hymn be- 
 fore us was written in 1833, and was copied 
 for Lyra Britannica by the author. It was 
 suggested by the song of the children in the 
 temple, Matthew 21 :i5, 16. 
 
 473 "The Seamless Robe." C. M. D. 
 
 AWAKE, my heart, arise, my tongue, 
 
 Prepare a tuneful voice ; 
 In God, the life of all my joys, 
 
 Aloud will I rejoice. 
 'T is he adorned my naked soul, 
 
 And made salvation mine; 
 Upon a poor, polluted worm 
 
 He makes his graces shine. 
 
 2 And lest the shadow of a spot 
 Should on my soul be found, 
 
 He took the robe the Saviour wrought, 
 
 And cast it all around. 
 How far the heavenly robe exceeds 
 
 What earthly princes wear ! 
 These ornaments, how bright they shine! 
 
 How white the garments are! 
 
 3 The Spirit wrought my faith and love, 
 And hope and every grace ; 
 
 But Jesus spent his life to work 
 
 The robe of righteousness. 
 Strangely, my soul, art thou arrayed 
 
 By the great sacred Three ; 
 In sweetest harmony of praise 
 
 Let all thy powers agree. 
 
 In his Plymns, 1707, Dr. Isaac Watts has 
 included this as No. 20 of Book I. It was 
 written to be sung after a sermon upon 
 Isaiah 61 : 10. He entitled it " Spiritual Ap- 
 parel ; namely, the Robe of Righteousness, 
 and Garments of Salvation." An exquisite 
 illustration of the sentiment made prominent 
 in this song of praise has been given in the 
 first five verses of Zechariah 3 : "And he 
 showed me Joshua the high priest standing 
 before the angel of the Lord, and Satan 
 standing at his right hand to resist him. 
 And the Lord said unto Satan, The Lord 
 rebuke thee, O Satan ; even the Lord that 
 hath chosen Jerusalem rebuke thee : is not 
 this a brand plucked out of the fire ? Now 
 Joshua was clothed with filthy garments, and 
 stood before the angel. And he answered 
 and spake unto those that stood before him, 
 saying, Take away the filthy garments from 
 him. And unto him he said, Behold I have 
 caused thine iniquity to pass from thee, and 
 I will clothe thee with change of raiment. 
 And I said, Let them set a fair miter upon 
 his head. So they set a fair miter upon his 
 head, and clothed him with garments. And 
 the angel of the Lord stood by." 
 
 474 The Mediator. 
 
 I SEE a man at God's right hand, 
 Upon the throne of God, 
 
 And there in sevenfold light I see 
 The sevenfold sprinkled blood. 
 
 C. M. D.
 
 EXALTATION AND OFFICES. 
 
 2I 3 
 
 I look upon that glorious Man, 
 On that blood-sprinkled throne ; 
 
 1 know that he sits there for me, 
 That glory is my own. 
 
 2 The heart of God flows forth in love, 
 A deep eternal stream ; 
 
 Through that beloved Son it flows 
 
 To me as unto him. 
 And, looking on his face, I know 
 
 Weak, worthless, though I be 
 How deep, how measureless, how sweet, 
 
 That love of God to me. 
 
 3 The Lord who sits upon the throne 
 With them his joy will share, 
 
 And there the sprinkled blood appears 
 
 That he may set them there. 
 From drear dark places of the earth, 
 
 From depths of sin and shame, 
 He takes the vessels for his grace, 
 
 A people for his name. 
 
 This hymn, written by Dr. Horatius Bonar, 
 was first published in the third edition of the 
 Praise Book edited by Dr. William Reid, 
 1872. It affords an illustration of the match- 
 less felicity which this eminent writer pos- 
 sessed of urging theological doctrine into the 
 songs of the house of God, without making 
 them stiff or didactically dry. Here the en- 
 tire work of Jesus Christ as Mediator is 
 brought into three musical stanzas ; it is 
 astonishing how simile and type, dogma and 
 duty, faith, hope, and zeal, are introduced 
 into the easy and rhythmical sentences of each 
 verse. Man dares not come directly to God, 
 and he could accomplish nothing if he did. 
 Three things repel him : God's holiness, 
 God's justice, and God's power. He becomes 
 ashamed, afraid, alarmed, all at once. Job 
 exclaimed : " If I speak of strength, lo, he is 
 strong; and if of judgment, who shall set 
 me a time to plead ? He is not a man that 
 I should answer him." The patriarch felt 
 the need of some one as a go-between : 
 " Neither is there any daysman betwixt us, 
 that might lay his hand upon us both." To 
 this Old Testament outcry of a desolate soul 
 the New Testament makes immediate reply : 
 " There is one God, and one Mediator be- 
 tween God and men, the man Christ Jesus." 
 Thus there is offered " a better covenant," 
 and our Saviour is the mediator of it divine, 
 so that we might trust him ; human, so that 
 we might approach him. The Son of God 
 becomes the Son of Mary. 
 
 475 
 
 " A thoughtless tongue." 
 
 C. M. D. 
 
 OH ! for a shout of sacred joy 
 
 To God, the sovereign King: 
 Let all the lands their tongues employ, 
 
 And hymns of triumph sing^ 
 Jesus, our God, ascends on high ; 
 
 His heavenly guards around 
 Attend him rising through the sky, 
 
 With trumpets' joyful sound. 
 
 2 While angels shout and praise their King, 
 
 Let mortals learn their strains ; 
 Let all the earth his honor sing 
 
 O'er all the earth he reigns. 
 Rehearse his praise, with awe profound ; 
 
 Let knowledge lead the song ; 
 Nor mock him with a solemn sound 
 
 Upon a thoughtless tongue. 
 
 This is the version of Psalm 47 which Dr. 
 Isaac Watts has made his only representative 
 of that ancient song " For the sons of Koran." 
 It is more like a paraphrase than a translation. 
 He entitled it, " Christ, Ascending and Reign- 
 ing," and tried to inject into it a New Testa- 
 ment sentiment, and to draw a practical les- 
 son out of it for what he calls " these British 
 isles." 
 
 476 Reconciliation. C. M. D. 
 
 COME, let us lift our joyful eyes 
 
 Up to the courts above, 
 And smile to see our Father there 
 
 Upon a throne of love. 
 Now we may bow before his feet, 
 
 And venture near the Lord : 
 No fiery cherub guards his seat, 
 
 Nor double flaming sword. 
 
 2 The peaceful gates of heavenly bliss 
 
 Are opened by the Son ; 
 High let us raise our notes of praise, 
 
 And reach the almighty throne. 
 To thee ten thousand thanks we bring, 
 
 Great Advocate on high, 
 And glory to the eternal King, 
 
 Who lays his anger by. 
 
 Dr. Isaac Watts has given us this in his 
 Hymns and Spiritual Songs, 1707, as No. 108 
 of Book II. It has six stanzas, and is enti- 
 tled, " Access to the throne of grace by a Me- 
 diator." The whole thought of Jesus Christ 
 as an Advocate is full of paradoxes to one 
 whose heart is not enlightened by the Holy 
 Spirit. The image of a court, with its judge 
 and its lawyers, is very helpful if it were not 
 for some peculiar seeming contradictions to 
 our sense of ordinary justice. Here is a cul- 
 prit arraigned at the bar ; he secures an advo- 
 cate to plead his cause. But this Advocate is 
 the Son of the Father who is on the bench to 
 decide guilt and give sentence of judgment. 
 Moreover, the Judge says he agrees with 
 everything the Advocate does, and is well 
 pleased with him. Then, too, the Advocate 
 proceeds with all his power to force the con- 
 viction of his client. He exhibits his awful 
 guilt relentlessly, act after act of measureless 
 and daring rebellion against the Law. He 
 dashes away every species or semblance of 
 defence. Then, too, this strange Advocate 
 seems to have a perfect horror of the man he 
 defends, and yet declares he loves him enough 
 to lay down his own life in his behalf. He 
 calls on his Father to bid his client kneel for 
 the sentence of awful doom. And then the
 
 214 
 
 THE LORD JESUS CHRIST. 
 
 client rises with a gold crown on his head, a 
 roll of pardon in his hand, a robe of white 
 righteousness on his person, like that of the 
 Advocate. The Son opens the gates of heav- 
 enly bliss, and the culprit, now saved and 
 safe, enters the halls of eternity with songs 
 of welcome in the celestial air. Such para- 
 doxes need the other doctrine of atonement 
 made on the cross of Calvary, and then they 
 are perfectly clear and beautiful. 
 
 477 Our Joy and Reward. C. M. 
 O CHRIST ! our hope, our heart's desire, 
 
 Redemption's only spring ! 
 Creator of the world art thou, . 
 Its Saviour and its King. 
 
 2 How vast the mercy and the love 
 Which laid our sins on thee, 
 
 And led thee to a cruel death 
 To set thy people free ! 
 
 3 But now the bonds of death are burst. 
 The ransom has been paid : 
 
 And thou art on thy Father's throne, 
 In glorious robes arrayed. 
 
 4 Oh, may thy mighty love prevail, 
 Our sinful souls to spare ! 
 
 Oh, may we come before thy throne 
 And find acceptance there ! 
 
 5 O Christ ! be thou our present joy, 
 Our future great reward ! 
 
 Our only glory may it be 
 To glory in the Lord. 
 
 There was a hymn, composed by some 
 ancient and anonymous believer in the mys- 
 terious period between the seventh and tenth 
 century, beginning : "fesu nostra redemptio ;" 
 this has proved to have force enough to live 
 down to our time. The manuscript of it may 
 be found to this day in the British Museum, 
 as well as in two or three other places on the 
 Continent. The present translation is given 
 as an Ascension hymn by Rev. John Chandler ; 
 it dates in 1837, and is included in his Hymns 
 of the Primitive Church. 
 
 478 ChrisC s return to Heaven. C. M 
 
 THE golden gates are lifted up, 
 
 The doors are opened wide, 
 The King of glory is gone in 
 
 Unto his Father's side. 
 
 2 Thou art gone up before us, Lord, 
 To make for us a place, 
 
 That we may be where now thou art, 
 And look upon God's face. 
 
 3 And ever on thine earthly path 
 A gleam of glory lies ; 
 
 A light still breaks behind the cloud 
 That vailed thee from our eyes. 
 
 4 Lift up our hearts, lift up our minds, 
 Let thy dear grace be given, 
 
 That while we tarry here below, 
 Our treasure be in heaven ! 
 
 5 That where thou art, at God's right hand, 
 Our hope, our love may be ; 
 
 Dwell thou in us, that we may dwell 
 For evermore in thee ! 
 
 This piece is sometimes missed in the in- 
 dexes because of the absence of what was 
 originally its first line : " The eternal gates lift 
 up their heads." That stanza was left off in 
 the revised form which Mrs. Cecil Frances 
 Alexander, the author, published in 1858 in 
 her Hymns Descriptive and Devotional. Allu- 
 sion is made in the opening verse to Psalm 
 24:7-10. The poetry of the composition lies 
 in the conception of " a gleam of glory " flung 
 on Jesus' " earthly path " by the light which 
 " still breaks behind the cloud " beyond which 
 the rising Lord has gone. 
 
 479 70*19:25. C. M. 
 
 1 KNOW that my Redeemer lives, 
 And ever prays for me : 
 
 A token of his love he gives, 
 A pledge of liberty. 
 
 2 I find him lifting up my head ; 
 He brings salvation near: 
 
 His presence makes me free indeed, 
 And he will soon appear. 
 
 3 He wills that I should holy be : 
 What can withstand his will ? 
 
 The counsel of his grace in me 
 He surely shall fulfill. 
 
 4 Jesus, I hang upon thy word : 
 I steadfastly believe 
 
 Thou wilt return, and claim me, Lord, 
 And to thyself receive. 
 
 There are twenty-three stanzas in this piece 
 as it appears in the Hymns and Sacred Poems, 
 1742, of Rev. Charles Wesley. It is entitled 
 " Rejoicing in Hope," and has annexed to it 
 the reference, Romans 12:12. 
 
 It has often been said in theological dis- 
 cussions that men will be quick to preach 
 Arminianism, but will become the rigidest of 
 Calvinists the moment they start to sing or 
 pray. Surely it would be difficult to find in 
 all the round of hymnological literature a 
 more direct acknowledgment of the divine 
 sovereignty at its supreme exercise than is 
 here given by the historic Asaph of the 
 Methodist Church. And while some in 
 modern times are seeking to reject many of 
 the old formulas of belief as to election and 
 perseverance, it may be refreshing to remem- 
 ber that enthusiasm with which the followers 
 of the Wesleys still sing these lines : 
 
 " He wills that I should holy be : 
 What can withstand his will ? 
 The counsel of his grace in me 
 He surely shall fulfill." 
 
 480 Christ, our Priest. C. M. 
 
 COME, let us join our songs of praise 
 
 To our ascended Priest ; 
 He entered heaven with all our names 
 
 Engraven on his breast. 
 
 2 Below he washed our guilt away, 
 
 By his atoning blood ; 
 Now he appears before the throne, 
 
 And pleads our cause with God.
 
 EXALTATION AND OFFICES. 
 
 215 
 
 ' 3 Clothed with our nature still, he knows 
 
 The weakness of our frame, 
 And how to shield us from the foes 
 Which he himself o'ercame. 
 
 4 Nor time, nor distance, e'er shall quench 
 The fervor of his love ; 
 
 For us he died in kindness here, 
 For us he lives above. 
 
 5 Oh ! may we ne'er forget his grace, 
 Nor blush to bear his name ; 
 
 Still may our hearts hold fast his faith 
 Our lips his praise proclaim. 
 
 The author of this hymn, Rev. Alexander 
 Pirie, was a Scotch clergyman who was con- 
 nected for some time with the Antiburgher 
 Synod of the Presbyterian Church of Scot- 
 land. He came to America in 1760, having 
 been appointed an instructor of the Philo- 
 sophical Class in the Theological Seminary, 
 New York City. Soon afterward, however, 
 he displeased his denomination, and on a 
 technical charge was formally dismissed 
 from the church. He then returned to Scot- 
 land, joined the society of the Burghers, and 
 undertook the pastorate of a church in 
 Abernethy. His views again brought him 
 into difficulty with his fellow- workers, and in 
 1769 he left the Secession Church, with 
 which he had been connected, and allied 
 himself with the Independents, finally becom- 
 ing the minister of a congregation at New- 
 burgh, Fifeshire ; in which place he died in 
 1804. 
 
 The hymn quoted first appeared in 1777, 
 in Psalms, or Hymns founded on some import- 
 ant Passages of Scripture. Allusion is here 
 made to the high-priest's ephod, as described 
 in Exodus 28 : 9-12. 
 
 48 I Names on his heart. C. M. 
 
 Now let our cheerful eyes survey 
 
 Our great High-Priest above ; 
 And celebrate his constant care 
 
 And sympathetic love. 
 
 2 Though raised to a superior throne, 
 Where angels bow around, 
 
 And high o'er all the shining train, 
 With matchless honors crowned : 
 
 3 The names of all his saints he bears 
 Deep graven on his heart ; 
 
 Nor shall the meanest Christian say 
 That he hath lost his part. 
 
 4 Those characters shall fair abide 
 Our everlasting trust, 
 
 When gems, ana monuments, and crowns, 
 Are mouldered down to dust. 
 
 5 So, gracious Saviour ! on my breast 
 May thy dear name be worn, 
 
 A sacred ornament and guard, 
 To endless ages borne. 
 
 Dr. Philip Doddridge has entitled this 
 hymn, " Christ's Intercession Typified by 
 Aaron's Breastplate." It appears in his 
 Hymns as No. 8, and has the usual five stan- 
 
 zas. Allusion is made to the record in Ex- 
 odus 28 : 28, 29 : "And they shall bind the 
 breastplate by the rings thereof unto the 
 rings of the ephod with a lace of blue, that it 
 may be above the curious girdle of the ephod, 
 and that the breastplate be not loosed from 
 the ephod. And Aaron shall bear the names 
 of the children of Israel in the breastplate of 
 judgment upon his heart, when he goeth in 
 unto the holy place, for a memorial before 
 the Lord continually." 
 
 482 Christ in Heaven. 8s, 73. 
 
 CHRIST, above all glory seated ! 
 
 King eternal, strong to save ! 
 To thee, Death, by death defeated, 
 
 Triumph high and glory gave. 
 
 2 Thou art gone where now is given 
 What no mortal might could gain, 
 
 On the eternal throne of heaven, 
 In thy Father's power to reign. 
 
 3 There thy kingdoms all adore thee, 
 Heaven above and earth below, 
 
 While the depths of hell before thee 
 Trembling and defeated bow. 
 
 4 We, O Lord ! with hearts adoring, 
 Follow thee above the sky : 
 
 Hear our prayers thy grace imploring, 
 Lift our souls to thee on high. 
 
 5 So when thou again in glory 
 
 On the clouds of heaven shalt shine, 
 We thy flock shall stand before thee, 
 Owned for evermore as thine. 
 
 Church Hymns, the English collection edit- 
 ed by Sir Arthur Sullivan for the Society for 
 Promoting Christian Knowledge, credits this 
 excellent hymn to William John Copeland as 
 a translation from the Latin. This author is 
 reported as the rector of Farnham, Essex, and 
 rural dean. He was graduated at Oxford, 
 1829, and entered the ministry of the Church 
 of England in 1840. His death occurred Au- 
 gust 25, 1885. But the Dictionary of Hym- 
 nology, 1892, gives the piece as a version of 
 the ancient Latin hymn " ^Eterne Rex altissi- 
 me, Redemptor" an anonymous canticle of 
 the fourteenth century, or thereabouts some 
 even say the fifth century and credits the 
 translation to Rev. James Russell Woodford, 
 D. D., the late Bishop of Ely. And Rev. 
 Samuel W. Duffield, our best authority upon 
 such a subject, says that it resembles " faint- 
 ly " the Ambrosian piece, " Christe, rex co>li 
 domine ;" also, that it has " a trifling like- 
 ness" to the Pan's Breviary hymn, " Christe, 
 qui sedes Olympo." . 
 
 483 " The Bridegroom cometh." P. M. 
 
 WAKE, awake ! for night is flying ; 
 
 The watchmen on the heights are crying, 
 
 Awake, Jerusalem, at last ! 
 Midnight hears the welcome voices, 
 And at the thrilling cry rejoices ; 
 
 Come forth, ye virgins, night is past !
 
 216 
 
 THE LORD JESUS CHRIST. 
 
 The Bridegroom comes ; awake, 
 Your lamps with gladness take ; 
 
 Hallelujah ! 
 
 And for his marriage feast prepare, 
 Kor ye must go to meet him there. 
 
 2 Zion hears the watchmen singing, 
 And all her heart with joy is springing ; 
 
 She wakes, she rises "from her gloom ; 
 For her Lord comes down all-glorious ; 
 The strong in grace, in truth victorious; 
 
 Her Star is risen, her Light is come ! 
 Ah, come, thou blessed One, 
 God's own beloved Son ; 
 
 Halleluiah ! 
 
 We follow till the halls we see 
 Where thou hast bid us sup with thee. 
 
 3 Now let all the heavens adore thee, 
 And men and angels sing before thee 
 
 With harp and cymbal's clearest tone; 
 Of one pearl each shining portal, 
 Where we are with the choir immortal 
 
 Of angels round thy dazzling throne ; 
 Nor eye hath seen, nor ear 
 Hath yet attained to hear, 
 
 What there is ours ; 
 But we rejoice, and sing to thee 
 Our hymn of joy eternally. 
 
 From the German of Philipp Nicolai, Miss 
 Catharine Winkworth translated this hymn. 
 It is to be found in her Lyra Gernianica, Sec- 
 ond Series, 1858, where it is entitled "The 
 Final Joy." Mendelssohn used the chorale to 
 which it is usually sung in his " St. Paul," 
 and the words, also, after a few slight changes 
 had been made in them. The piece has been 
 translated into many languages. 
 
 Rev. Philipp Nicolai, D. D., was born at 
 Mengeringhausen, in Waldeck, Germany, Au- 
 gust 10, 1556. He began to study at the 
 University of Erfurt in 1575, and a year later 
 went to Wittenberg ; after his graduation in 
 1579 he lived in a town near his birthplace, 
 and sometimes preached for his father. He 
 received the appointment of the Lutheran 
 pastorate at Herdecke in 1 583 ; but as the 
 authorities were all Roman-catholics he had a 
 difficult time to get along, and in 1586 he re- 
 signed. After laboring in various fields for 
 two years, he became court preacher to Coun- 
 tess Margaretha of Waldeck, and tutor to her 
 young son. He took an active interest in the 
 theological controversies of the day, and his 
 partisan spirit led him into many difficulties ; 
 but when a fearful pestilence came upon the 
 land in 1597, and struck down thousands, 
 Nicolai's earnest piety shone forth, and his 
 zeal for the relief of his suffering people was 
 untiring. It was during this time that he 
 wrote his " Wachet auf, ruft uns die Stim- 
 me," the English rendering of which is before 
 us. When the Spaniards invaded the coun- 
 try in 1 598 he was forced to flee ; but he 
 returned again, and in 1601 became the chief 
 minister of St. Katherine's Church, at Ham- 
 burg, which charge he retained until his 
 death, October 26, 1608. 
 
 484 "Veni, Immanuel." L. M. 61. 
 
 DRAW nigh, dravv nigh, Immanuel, 
 And ransom captive Israel, 
 That mourns in lonely exile here, 
 Until the Son of God appear. 
 REF. Rejoice! Rejoice! Immanuel 
 Shall come to thee, O Israel ! 
 
 2 Draw nigh, draw nigh, O Morning Star, 
 And bring us comfort from afar ; 
 
 And banish far from us the gloom 
 
 Of sinful night and endless doom. REF. 
 
 3 Draw nigh, draw nigh, O David's Key, 
 The heavenly gate unfolds to thee ; 
 Make safe the way that leads on high, 
 And close the path to misery. REF. 
 
 4 Draw nigh, draw nigh, O Lord of might, 
 Who once, from Sinai's flaming height 
 Didst give the trembling tribes thy Taw, 
 In cloud, and majesty, and awe. REF. 
 
 This is one of Dr. John Mason Neale's 
 translations. It is offered as the rendering of 
 an anonymous and almost dateless produc- 
 tion of the twelfth century, as some conjec- 
 ture : " Vent, veni, Immanuel." It is not very 
 valuable. Gounod's music brings to it a mea- 
 sure of popularity as a carol, and it has been 
 of service in missionary fields where the gos- 
 pel comes in contact with Israelites. The 
 fact is, Immanuel has come ; he came almost 
 nineteen hundred years ago, whether the Jews 
 believe it or not. But all can join heartily in 
 the petition and promise that he may yet ef- 
 fectually come to God s ancient people. 
 
 485 The Judgment. Ss, 75. D. 
 
 HE is coming, he is coming, 
 
 Not as once he came before, 
 Wailing infant, born in weakness 
 
 On a lowly stable floor : 
 But upon his cloud of glory, 
 
 In the crimson-tinted sky, 
 Where we see the golden sunrise 
 
 In the rosy distance lie. 
 
 2 He is coming, he is coming, 
 
 Not in pain, and shame, and woe, 
 With the thorn-crown on his forehead, 
 
 And the blood-drops trickling slow ; 
 But with diadem upon him, 
 
 And the scepter in his hand, 
 And the dead all ranged before him, 
 
 Raised from death, hell, sea, and land. 
 
 3 He is coming, he is coming, 
 
 Not as once he wandered through 
 All the hostile land of Judah, 
 
 With his followers poor and few : 
 But with all the holy angels 
 
 Waiting round his judgment-seat, 
 And the chosen twelve apostles 
 
 Sitting crowned at his feet. 
 
 4 He is coming, he is coming; 
 Let his lowly first state, 
 
 And his tender love so teach us 
 That in faith and hope we wait, 
 
 Till in glory eastward burning 
 Our redemption draweth near; 
 
 And we see the sign in heaven 
 Of our Judge and Saviour dear. 
 
 This hymn was found in Barnby's Hymna- 
 ry, 1872, credited to Mrs. Cecil Frances Alex- 
 ander, and was copied into Laudes Domini as
 
 COMING AGAIN. 
 
 217 
 
 one of its most welcome and valuable acquisi- 
 tions. Why other collections have not taken 
 it up it is not easy to see. Our old friend, Rev. 
 Samuel Willoughby Duffield, has not men- 
 tioned it, neither is it named in Julian's great 
 Dictionary, yet it will arrest attention by the 
 beauty of its diction, the melody of its rhythm, 
 and the Scripturalness of its sentiment. 
 
 486- "Desire of the Nations." 8s, 73. D. 
 
 COME, thou long-expected Jesus, 
 
 Born to set thy people free ; 
 From our fears and sins release us, 
 
 Let us find our rest in thee: 
 Israel's Strength and Consolation, 
 
 Hope of all the saints thou art ; 
 Dear Desire of every- nation, 
 
 Joy of every longing heart. 
 
 2 Born, thy people to deliver ; 
 
 Born a child, and yet a King ; 
 Born to reign in us for ever, 
 
 Now thy precious kingdom bring: 
 By thine own eternal Spirit 
 
 Rule in all our hearts alone; 
 By thine all-sufficient merit 
 
 Raise us to thy glorious throne. 
 
 This is found in Rev. Charles Wesley's 
 Hymns for the Nativity of our Lord, 1744. 
 It celebrates the first advent of Jesus, and it 
 looks forward to the second. Christ has al- 
 ways been " the Desire of all nations," Hag- 
 gai 2 : 7. He was the unconscious prophecy 
 of the prophets and seers through many a 
 clouded century. They were restless ; they 
 did not know what they wanted ; but they 
 longed for him as the needle longs for the 
 star. And the world still longs for him to re- 
 turn and be here again. When we look back 
 to the time of John the Baptist we find heathen 
 historians declaring that even heathen nations 
 were expecting Somebody to come. Then, 
 just after that, he did come. How different 
 the record ! Everybody is singing. Mary is 
 giving us the Magnificat, and Zacharias is 
 composing the Benedictiis ; Simeon is chant- 
 ing the Nunc Dimittis, and the whole world 
 is listening to the Gloria in Excelsis which the 
 angels had been singing over Bethlehem hills. 
 
 487 " Brother, King .'" 8s, 75. 
 
 FRIEND of sinners ! Lord of glory ! 
 
 Lowly, mighty ! Brother, King ! 
 Musing o'er thy wondrous story, 
 
 Fain, would I thy praises sing. 
 
 2 Friend to help us, comfort, save us, 
 In whom power and pity blend, 
 
 Praise we must the grace which gave us 
 Jesus Christ, the sinner's Friend. 
 
 3 Friend who never fails nor grieves us, 
 Faithful, tender, constant, kind ! 
 
 Friend who at all times receives us, 
 Friend who came the lost to find ! 
 
 4 Sorrow soothing, joys enhancing, 
 Loving until life shall end, 
 
 Then conferring bliss entrancing, 
 Still in heaven the sinner's Friend. 
 
 5 Oh, to love and serve thee better ! 
 
 From all evil set us free ; 
 Break, Lord, every sinful fetter, 
 
 Be each thought conformed to thee. 
 
 THE REV. NEWMAN HALL, LL. B. 
 
 In the New Laudes Domini an additional 
 verse is found, omitted in this version for me- 
 chanical reasons ; that shows why the hymn 
 was placed among those reckoned as belong- 
 ing to the second coming of our Lord. 
 
 Rev. Christopher Newman Hall, LL. B., the 
 well-known Congregational minister of Surrey 
 Chapel in Southwark, London (afterwards re- 
 named Christ-Church, Westminster), is the 
 fourth child of that eminent servant of Jesus, 
 John Vine Hall, the author of the Sinner's 
 Friend. He was born at Maidstone, May 22, 
 1816. Strongly tempted to enter the profes- 
 sion of law, he entered the ministry simply 
 and solely " to persuade men to Jesus." This 
 is the key-note of his whole life-labor. His 
 theology is the theology of Calvary. Himself 
 a nominal Congregationalist, he uses the 
 Church of Engjand liturgy in his Sabbath 
 service ; he has a Presbyterian board of elders ; 
 he assimilates with Methodists in many of his 
 modes of labor ; he is equally at home with 
 Episcopalians like Bickersteth or with Qua- 
 kers like Bevan Braithwaite. 
 
 He is now retired from the active ministry, 
 his great age unfitting him for outside care. 
 But, close down to the day of his resignation, 
 this is the record written of him : " After 
 preaching in the church edifice it is Mr. Hall's 
 frequent habit to go out and address the peo-
 
 218 
 
 THE LORD JESUS CHRIST. 
 
 pie in the street, Though now almost sev- 
 enty-four years old, he stands erect in mag- 
 nificent strength, nearly six feet in height ; he 
 has the muscle and endurance of an athlete, 
 can climb a mountain like a member of the 
 Alpine Club, and often walks a dozen miles 
 on Sunday to and from his church. He has 
 the element of humor in him, can enjoy a 
 merry romp with children, and brims over 
 with life in every direction. His church num- 
 bers nearly two thousand members, and 
 among them are several scores of converted 
 inebriates. He is a zealous teetotaler and 
 makes the temperance reform prominent, no 
 less than five meetings for the promotion of 
 total abstinence being held every month ! 
 His church maintains thirteen Sunday- 
 schools, seventeen lodging-houses, a Chris- 
 tian Instruction Society, and holds about 
 forty services for the poor every week !" 
 
 From 1842 to 1854 this most evangelic 
 and zealous preacher was pastor over the 
 Albion Church in Hull. While settled there 
 he went out one evening from a dinner-party 
 to preach to a throng who had gathered in 
 the street. A primitive Methodist was sing- 
 ing to the crowd that familiar ditty, " Come 
 to Jesus just now." Mr. Hall caught up the 
 words and extemporized a powerful exhorta- 
 tion on the spot. He repeated it to his own 
 congregation. Soon afterward, being con- 
 fined to his room by a long illness, he recalled 
 the discourse and determined to turn it into 
 a short practical treatise for inquirers after 
 salvation. He wrote it out in the fewest and 
 simplest words possible, and his brother, Mr. 
 Warren Hall, printed two thousand copies 
 for distribution. Such was the origin of that 
 wonderful tract, " Come to Jesus," which has 
 already been circulated in thirty different lan- 
 guages, to the number of three million five 
 hundred thousand copies ! 
 
 In 1858 Mr. Hall published a volume called 
 Hymns Composed at Bolton Abbey, and Other 
 Rhymes. The present hymn appeared first in 
 that book. Another collection of his poetic 
 pieces has been issued since, 1870, entitled 
 Pilgrim Songs in Sunshine and Shade ; and 
 a third has followed that, Songs of Earth and 
 Heaven. His hymns have proved very ac- 
 ceptable among non-conformists in Britain ; 
 Mr. Spurgeon has some in his collection, and 
 so have other compilers ; but not many have 
 found their way across the sea. 
 
 488 
 
 The Prince of Peace. 
 
 8s, 75. D. 
 
 LIGHT of those whose dreary dwelling 
 Borders on the shades of death ! 
 
 Rise on us, thy love revealing, 
 Dissipate the clouds beneath : 
 
 Thou of heaven and earth Creator, 
 
 In our deepest darkness rise, 
 Scattering all the night of nature, 
 
 Pouring day upon our eyes. 
 
 2 Still we wait for thine appearing; 
 Life and joy thy beams impart, 
 
 Chasing all our fears, and cheering 
 
 Every poor benighted heart : 
 Come and manifest thy favor 
 
 To the ransomed, helpless race; 
 Come, thou glorious God and Saviour ! 
 
 Come, and bring the gospel grace. 
 
 3 Save us, in thy great compassion, 
 O thou mild, pacific Prince ! 
 
 Give the knowledge of salvation, 
 
 Give the pardon of our sins ; 
 By thine all-sufficient merit 
 
 Every burdened soul release ; 
 Every weary, wandering spirit 
 
 Guide into thy perfect peace. 
 
 In 1744 Rev. Charles Wesley published a 
 small book, like a tract in size, called Hymns 
 for the Nativity of our Lord. It was printed 
 anonymously, without date, and contained 
 only sixteen hymns, of which this was one. 
 Singular it is that such a cherished treasure 
 of the churches should have had so humble 
 an origin such a modest introduction into 
 the world ! Worth tells in the end. These 
 poems forced their way into cordial recogni- 
 tion as among the best the Epworth poet 
 ever made. 
 
 489 "King of kings." 8s, 75, 48. 
 
 LOOK, ye saints, the sight is glorious, 
 
 See the Man of Sorrows now : 
 From the fight returned victorious, 
 
 Ever)' knee to him shall bow : 
 Crown him, crown him ! 
 
 Crowns become the Victor's brow. 
 
 2 Crown the Saviour, angels, crown him; 
 Rich the trophies Jesus brings ; 
 
 In the seat of power enthrone him, 
 While the vault of heaven rings : 
 
 Crown him, crown him ; 
 Crown the Saviour " King of kings." 
 
 3 Sinners in derision crowned him ; 
 Mocking thus the Saviour's claim : 
 
 Saints and angels crowd around him, 
 Own his title, praise his name : 
 
 Crown him, crown him ; 
 Spread abroad the Victor's fame. 
 
 4 Hark, those bursts of acclamation! 
 Hark, those loud triumphant chords ! 
 
 Jesus takes the highest station ; 
 Oh, what joy the sight affords : 
 
 Crown him, crown him ; 
 King of kings and Lord of lords." 
 
 This great coronation song is taken from 
 Rev. Thomas Kelly's Hymns on Various 
 Passages of Scripture. 1809. The text is 
 Revelation 11:15: " The kingdoms of this 
 world are become the kingdoms of our Lord, 
 and of his Christ ; and he shall reign for ever 
 and ever." 
 
 490 Creation groans. 8s, 75, 45. 
 
 SAVIOUR ! hasten thine appearing ; 
 
 Take thy waiting people home ! 
 
 'T is this hope, our spirits cheering,
 
 COMING AGAIN. 
 
 219 
 
 While we in the desert roam, 
 
 Makes thy people 
 Strangers here till thou shalt come. 
 
 2 Lord ! how long shall the creation 
 Groan and travail sore in pain ; 
 
 Waiting for its sure salvation, 
 When thou shalt in glory reign, 
 
 And like Eden, 
 This sad earth shall bloom again? 
 
 3 Reign, oh, reign! almighty Saviour ! 
 Heaven and earth in one unite; 
 
 Make it known that in thy favor 
 Thi-re alone is life and light. 
 
 When we see thee, 
 We shall have unmixed delight. 
 
 This was written by Rev. James George 
 Deck, and published in his Hymns for the 
 Poor of the Flock, 1838. It is entitled, " Sec- 
 ond Advent Desired." The first line there 
 reads thus : " Saviour, haste ; our souls are 
 waiting." This took the form now in use 
 when the hymn was copied for Walker's 
 Psalms and Hymns for Public and Social 
 Worship, 1855. 
 
 40J "Thou art worthy." 83,75,43. 
 
 HOLY Saviour ! we adore thee, 
 
 Seated on the throne of God ; 
 While the heavenly hosts before thee 
 
 Gladly sing thy praise aloud. 
 " Thou art worthy ! 
 
 We are ransomed by thy blood." 
 
 2 Saviour ! though the world despised thee, 
 Though them here wast crucified, 
 
 Yet the Father's glory raised thee, 
 Lord of all creation wide ; 
 
 "Thou art worthy! 
 We shall live, for thou hast died." 
 
 3 Haste the day of thy returning 
 With thy ransomed church to reign : 
 
 Then shall end our days of mourning, 
 We shall sing with rapture then, 
 
 "Thou art worthy! 
 Come, Lord Jesus, come, Amen." 
 
 This was originally published in Hymns 
 for the Poor of the Flock, 1838, edited by 
 Rev. James G. Deck, and for a long time 
 bore his name as the author. In the edition 
 of 1 88 1 it appeared, however, with the ascrip- 
 tion of Rev. Samuel Prideaux Tregelles, LL. D. 
 Of him, now recognized as a hymn-writer of 
 real excellence, the story is easily told. He 
 was the son of a Quaker, the editor of a 
 Greek Testament, a scholar of much emi- 
 nence, and an invalid who bore his miseries 
 bravely. He was born at Wodehouse Place, 
 Falmouth, Cornwall in England, January 20, 
 1813. There he was educated, and became a 
 teacher. His great book made slow progress, 
 for it was hindered by two attacks of paraly- 
 sis which he suffered in 1861 and 1870. Still, 
 he kept courageously on as best he could. 
 The New Testament began in 1844, and was 
 issued in instalments ; Part VI. came out in 
 1872. He was compelled to receive literary 
 
 help at the last, and the volume appeared as 
 a whole in 1879. He was appreciated, 
 cheered, and helped ; but his disabilities 
 hedged his way. The Government gave him 
 an honorable pension ; he was put on the 
 historic Revision Committee ; but he had no 
 health for the active work. He made some 
 excellent hymns, and did some small service 
 among the Plymouth Brethren, with whom 
 he was affiliated. But nature finally failed ; 
 he died at Plymouth, April 24, 1875. 
 
 492 
 
 "Christ is coming!" 
 
 8s, 75, 45. 
 
 CHRIST is coming ! let creation 
 Bid her groans and travail cease; 
 
 Let the glorious proclamation 
 Hope restore and faith increase; 
 
 Christ is coming! 
 Come, thou blessed Prince of peace! 
 
 2 Earth can now but tell the story 
 Of thy bitter cross and pain ; 
 
 She shall yet behold thy glory 
 When thou comest back to reign ; 
 
 Christ is coming ! 
 Let each heart repeat the strain. 
 
 3 Long thy exiles have been pining, 
 Far from rest, and home, and thee; 
 
 But, in heavenly vesture shining, 
 Soon they shall thy glory see ; 
 
 Christ is coming! 
 Haste the joyous jubilee. 
 
 4 With that "blessed hope" before us, 
 Let no harp remain unstrung; 
 
 Let the mighty advent chorus 
 Onward roll from tongue to tongue ; 
 
 Christ is coming ! 
 Come, Lord Jesus, quickly come. 
 
 This hymn was composed by Rev. Dr. 
 John Ross Macduff, known widely to the 
 American world as the author of Morning 
 and Night Watches, The Faithful Prom- 
 iser, and other devotional books republished 
 upon this side of the water. He is a strong 
 advocate of what are called pre-millennial 
 views ; ranking with Spurgeon and Guthrie, 
 Bonar, McCheyne, and Duff. Most of his 
 hymns were published in his Gates of Praise, 
 1875, but a few were first issued in Altar 
 Stones, 1853. The one before us is founded 
 upon Titus 2:11-13. This in the Revision 
 reads thus : " For the grace of God hath ap- 
 peared, bringing salvation to all men, instruct- 
 ing us, to the intent that, denying ungodliness 
 and worldly lusts, we should live soberly and 
 righteously and godly in this present world ; 
 looking for the blessed hope and appearing 
 of the glory of our great God and Saviour 
 Jesus Christ." 
 
 493 Wait, watch, pray, praise. 
 
 HARK ! 't is the watchman's cry : 
 Wake, brethren, wake! 
 
 Jesus our Lord is nigh ; 
 Wake, brethren, wake! 
 
 P.M.
 
 220 
 
 THE LORD JESUS CHRIST. 
 
 Sleep is for sons of night ; 
 Ye are children of the light ; 
 Yours is the glory bright 
 Wake, brethren, wake ! 
 
 2 Call to each waking band, 
 Watch, brethren, watch ! 
 
 Clear is our Lord's command, 
 
 Watch, brethren, watch. 
 Be ye as they that wait 
 Always at trie Bridegroom's gate ; 
 Ev'n though he tarry late, 
 
 Watch, brethren, watch ! 
 
 3 Hear we the Saviour's voice, 
 Pray, brethren, pray ! 
 
 Would ye his heart rejoice? 
 
 Pray, brethren, pray. 
 Sin calls for constant fear ; 
 Weakness needs the strong One near ; 
 Long as ye struggle here, 
 
 Pray, brethren, pray. 
 
 4 Now sound the final chord, 
 Praise, brethren, praise! 
 
 Thrice holy is our Lord ; 
 
 Praise, brethren, praise! 
 What more befits the tongues 
 Soon to join the angels' songs, 
 While heaven the note prolongs, 
 
 Praise, brethren, praise! 
 
 Among the many men of God who believe 
 in the pre-millennial coming of Christ was 
 Dr. Horatius Bonar. In the " Mildmay Mis- 
 sionary Conference Report " we find these 
 words of his : " I know not but this may be 
 my last opportunity of bearing witness to the 
 much-forgotten doctrine which was so spe- 
 cially given to the Church as her blessed 
 hope, and I wish to say how increasingly im- 
 portant that doctrine seems to me to become 
 as the ages are running to their close, and the 
 power of the great adversary is unfolding it- 
 self both in the Church and in the world. 
 For this is not merely ' man's day,' but 
 ' Satan's day,' and he has come down, hav- 
 ing great wrath, because he knoweth he hath 
 but a short time. The poison of the last days 
 has penetrated everywhere. Unbelief, error, 
 strong delusion, self-will, ambition, pride, 
 hatred of God and of his Christ these are 
 the deadly forces that are operating all over 
 earth, and disintegrating society, making all 
 human rule impossible, and demonstrating 
 the necessity for the arrival of Him who is to 
 end all these overturnings, and to introduce 
 the kingdom of peace, the reign of everlasting 
 order." Dr. Bonar was not a pessimist, but 
 his spiritual vision was clear, and he saw the 
 powerful influence that the world has over 
 the Church to-day. 
 
 494 " The Lamb's Wife." C. M. D. 
 
 BRIDE of the Lamb, awake, awake! 
 
 Why sleep for sorrow now? 
 The hope of glory, Christ, is thine, 
 
 A child of glory thou. 
 
 Thy spirit, through the lonely night, 
 
 From earthly joy apart, 
 Hath sighed for one that 's far away 
 
 The Bridegroom of thy heart. 
 
 2 But see! the night is waning fast, 
 
 The breaking morn is near ; 
 And Jesus comes, with voice of love, 
 
 Thy drooping heart to cheer. 
 Then weep no more; 't is all thine own, 
 
 His crown, his joy divine ; 
 And, sweeter far than all beside, 
 
 He, he himself is thine! 
 
 Sir Edward Denny here appears in his most 
 thoroughly characteristic light. In most of 
 the collections, used by those who cherish the 
 hope and faith that our Lord will return per- 
 sonally to reign on the earth previous to the 
 millennium, his contributions appear. But he 
 is always the happiest, the most spirited and 
 most poetic, when he is singing of the advent 
 of Jesus. We find this piece in his Hymns 
 for the Poor of the Flock, 1837-8 ; there he 
 has given to it the title, " The Church Cheered 
 with the Hope of her Lord's Return," and the 
 reference to Solomon's Song 2:14 for a mot- 
 to-text. Duffield repeats the author's quota- 
 tion from Lady Powercourt's Letters : " Sent 
 of Jesus, even as he was sent of the Father, 
 and while seeking to be worthy of the name 
 put upon her, may she remember that it is 
 not of herself the Bride is to speak, but her 
 object, her subject, her delight, her hope, her 
 only resting-place, is her Beloved the Bride- 
 groom of her heart." 
 
 495 
 
 " Behold, I come quickly." 
 
 C. M. D. 
 
 SOON will the heavenly Bridegroom come ; 
 
 Ye wedding-guests, draw near, 
 And slumber not in sin, when he, 
 
 The Son of God, is here! 
 Come, let us haste to meet our Lord, 
 
 And hail him with delight ; 
 Who saved us by his precious blood, 
 
 And sorrows infinite! 
 
 2 Beside him all the patriarchs old, 
 And holy prophets stand ; 
 
 The glorious apostolic choir, 
 
 And noble martyr band. 
 As brethren dear they welcome us, 
 
 And lead us to the throne, 
 Where angels bow their vailfed heads 
 
 Before the Three in One ! 
 
 3 Where we, with all the saints of God, 
 A white-robed multitude, 
 
 Shall praise the ascended Lord, who deigns 
 
 To bear our flesh and blood ! 
 Our lot shall be for aye to share 
 
 His reign of peace above: 
 . And drink, with unexhausted joy, 
 
 The river of his love. 
 
 It was a famous German " Sangermeister," 
 or choirmaster, who wrote the original of this 
 hymn. His name was Johann Walther, and he 
 was born in 1496 at a village near Cola in Thu- 
 ringia. He was a member of the orchestra at 
 the Court of the Elector of Saxony in 1524, 
 and master of the musicians in 1 526. Later,
 
 COMING AGAIN. 
 
 221 
 
 in 1534, he was appointed preceptor in singing 
 in the school at Torgau. Various other posi- 
 tions in the musical world were held by him, 
 and finally he was pensioned by the Govern- 
 ment in 1 5 54, and died at Torgau in the spring 
 of 1 570. Walther was better known as a mu- 
 sician than as a writer of hymns, and he aided 
 Martin Luther very materially in his adapta- 
 tion of the old church music to the needs of 
 the Lutheran service. 
 
 The English version now before us was 
 made by Rev. Benjamin Hall Kennedy, D. D., 
 who published it in 1 863 in his Hymnologia 
 Christiana ; or Psalms and Hymns Arranged 
 in the order of the Christian Seasons. This 
 author was born at Summer Hill, near Bir- 
 mingham, England, November 6, 1804. His 
 education was begun at King Edward's 
 School, Birmingham, and continued at 
 Shrewsbury School, and St. John's College, 
 Cambridge, from which he graduated in 1827. 
 After his ordination he was Prebendary in 
 Lichfield Cathedral and rector of West Fel- 
 ton, Salop. He held a number of prominent 
 positions both in literature and theology, and 
 was the compiler of several volumes of hymns 
 with metrical versions of the Psalms. He 
 died at Torquay, April 6, 1889. 
 
 496 
 
 "Come, Lord Jesus." 
 
 C. M. D. 
 
 HOPE of our hearts, O Lord, appear, 
 
 Thou glorious Star of day ! 
 Shine forth, and chase the dreary night, 
 
 With all our tears, away. 
 No resting-place we seek on earth, 
 
 No loveliness we see ; 
 Our eye is on the royal crown, 
 
 Prepared for us and thee! 
 
 2 But, dearest Lord, however bright 
 
 That crown of joy above, 
 What is it to the brighter hope 
 
 Of dwelling in thy love? 
 What to the )oy, the deeper joy, 
 
 Unmingled, pure, and free, 
 Of union with our living Head, 
 
 Of fellowship with thee? 
 
 Another of Sir Edward Denny's longing 
 prayers for the coming of our Lord, taken 
 also from Selection of Hymns, \ 839, where it 
 is entitled, " The Church Waiting for the Son 
 from Heaven." The references annexed are 
 I. Thessalonians 1:10; and 4:16-18. Our 
 " absent Lord " is surely coming back again 
 to this world. He predicted his second ad- 
 vent (John 14:28). The language Jesus 
 used in this remembered declaration is not at 
 all figurative ; it all goes together as a state- 
 ment of fact. He said, literally, he would 
 send the Comforter, and the Holy Spirit came 
 in person on the Day of Pentecost. And just 
 as literally did he say he would himself re- 
 turn at the appointed time. 
 
 497 Your descending King. C. M. 
 
 Lo ! WHAT a glorious sight appears 
 
 To our believing eyes ! 
 The earth and seas are passed away, 
 
 And the old rolling skies. 
 
 2 From the third heaven where God resides 
 That holy, happy place 
 
 The New Jerusalem conies down, 
 Adorned with shining grace. 
 
 3 Attending angels shout for joy, 
 And the bright armies sing 
 
 " Mortals ! behold the sacred seat 
 Of your descending King : 
 
 4 "The God of glory, down to men, 
 Removes his blest abode ; 
 
 Men, the dear objects of his grace, 
 And he their loving God : 
 
 5 " His own soft hand shall wipe the tears 
 From every weeping eye ; 
 
 And pains, and groans, and griefs, and fears, 
 And death itself shall die !" 
 
 6 How long, dear Saviour ! oh, how long 
 Shall this bright hour delay ? 
 
 Fly swifter round, ye wheels of time! 
 And bring the welcome day. 
 
 One of the oldest and best of our Second 
 Advent hymns. It is No. 21 of Dr. Isaac 
 Watts' Book I., 1707. It has remained un- 
 altered all these years with its grand memo- 
 ries of the past and its beautiful prospect of 
 the future. Sung to old " Northfield," the 
 verses have filled the prayer-meetings and 
 monthly concerts with enthusiasm for many 
 generations here in the United States. It 
 was entitled at the beginning : "A vision of 
 the Kingdom of Christ Among Men," and 
 there was added to it the reference, Revela- 
 tion 21 : 1-4 : " And I saw a new heaven and 
 a new earth : for the first heaven and the first 
 earth were passed away ; and there was no 
 more sea. And I, John, saw the holy city, 
 new Jerusalem, coming down from God out 
 of heaven, prepared as a bride adorned for 
 her husband. And I heard a great voice out 
 of heaven saying, Behold, the tabernacle of 
 God is with men, and he will dwell with 
 them, and they shall be his people, and God 
 himself shall be with them, and be their God. 
 And God shall wipe away all tears from their 
 eyes ; and there shall be no more death, nei- 
 ther sorrow, nor crying, neither shall there be 
 any more pain : for the former things are 
 passed away." 
 
 498 Messiah's Reign. C. M. 
 
 BEHOLD, the mountain of the Lord 
 
 In latter days shall rise 
 On mountain tops, above the hills, 
 
 And draw the wondering eyes. 
 
 2 The beam that shines from Zion's hill 
 Shall lighten every land : 
 
 The King who reigns in Salem's towers 
 Shall all the world command. 
 
 3 No strife shall vex Messiah's reign, 
 Or mar the peaceful years ; 
 
 To ploughshares men shall beat their swords, 
 To pruning-hooks their spears.
 
 222 
 
 THE LORD JESUS CHRIST. 
 
 Another of the pieces of the young theo- 
 logical student, Michael Bruce, whose early 
 death put an end to the promise of usefulness 
 which his hopeful heart had cherished and 
 his plucky courage had sought during patient 
 and laborious years to fulfill. It was included 
 among the selected paraphrases of the Scotch 
 collections, and it was for many generations 
 credited to his false friend Logan, who ap- 
 propriated his work and took his fame. It is 
 founded upon Isaiah 2:1-5; indeed it is al- 
 most a transcription of that inspired passage, 
 exceedingly well done. 
 
 499 " Come, blessed Lord .'" C. M. 
 
 LIGHT of the lonely pilgrim's heart ! 
 
 Star of the coming day ! 
 Arise, and with thy morning beams 
 
 Chase all our griefs away. 
 
 2 Come, blessed Lord ! let every shore 
 And answering island sing 
 
 The praises of thy royal name, 
 And own thee as their King. 
 
 3 Jesus ! thy fair creation groans, 
 The air, the earth, the sea, 
 
 In unison with all our hearts, 
 And calls aloud for thee. 
 
 4 Thine was the cross, with all its fruits 
 Of grace and peace divine ; 
 
 Be thine the crown of glory now, 
 The palm of victory thine. 
 
 Once more we select a song from Sir Ed- 
 ward Denny's Hymns and Poems, 1848. It is 
 entitled, " The Heart Watching for the Morn- 
 ing." It is not fair to look on Jesus as a mere 
 absentee lord of the soil. For he made this 
 world ; he has suffered wonderfully to save 
 souls ; and he owns what he has purchased. 
 It must be remembered that he went away 
 for a most gracious purpose. He would send 
 the Comforter (John 16:7). He has gone to 
 prepare a " place " for those whom he died to 
 redeem (John 14:2, 3). It is better to urge 
 his coming back with eagerness of prayer. 
 There is fitness in the passionate words of 
 Richard Baxter : " Haste, O my Saviour, the 
 time of thy return : send forth thy angels, let 
 the last trumpet sound ! Delay not, lest the 
 living give up hope. Oh, hasten that great 
 resurrection day when the seed thou sowedst 
 corruptible shall come forth incorruptible, and 
 the graves that retain but dust shall return 
 their glorious ones, thy destined bride !" 
 
 500 
 
 " How long, O Lord!" 
 
 S. M. D. 
 
 THE Church has waited long 
 
 Her absent Lord to see; 
 And still in loneliness she waits, 
 
 A friendless stranger she. 
 How long, O Lord our God, 
 
 Holy and true and good, 
 Wilt thou not judge thy suffering Church, 
 
 Her sighs and tears and blood ? 
 
 2 Saint after saint on earth 
 Has lived and loved and died ; 
 
 And as they left us. one by one, 
 
 We laid them side by side. 
 We laid them down to sleep, 
 
 But not in hope forlorn ; 
 We laid them but to ripen there, 
 
 Till the last glorious morn. 
 
 3 We long to hear thy voice, 
 To see thee face to face, 
 
 To share thy crown and glory then, 
 
 As now we share thy grace. 
 Come, Lord, and wipe away 
 
 The curse, the sin, the stain. 
 And make this blighted world of ours 
 
 Thine own fair world again. 
 
 Another of Dr. Horatius Bonar's Hymns 
 of Faith and Hope. It was written in 1 844. 
 President Woolsey's comment upon Mark 
 1 3 : 32 is worth studying : " ' But of that day 
 or that hour knoweth no one, not even the 
 angels in heaven, neither the Son, but the 
 Father.' This is not in Luke; but in Mat- 
 thew, in the text followed by the Authorized 
 Version, it stood ' knoweth no man (that is, 
 no one), no, not the angels in heaven, but my 
 Father only,' where nor the Son was wanting 
 in the manuscripts used. In the Revised 
 Version, however, neither the Son is added 
 by the oldest manuscripts, as it always stood 
 in Mark. ' But of that day or that hour.' In 
 Matthew, ' that day and hour ;' that is, the 
 precise time when it shall come to pass. 
 ' Neither the Son, but the Father.' Here there 
 is a gradation from the angels upward to the 
 Son, and from him to the Father. From his 
 nature and intimate union with the Father, he 
 might be expected to know when that day 
 should arrive ; but he denies the knowledge, 
 and that for the purpose, it would seem, of 
 showing to them that, if he does not know, 
 much more ought they not to expect to know. 
 He knew the events, and when they would 
 happen, but not the exact date. This pas- 
 sage has had to bear a great variety of inter- 
 pretations to bring it into formulas of theolo- 
 gy. Many of them are scarcely honest. It 
 is better to say that, when the Word emptied 
 himself, and took upon him the form of a ser- 
 vant, he subjected himself to limitations ; he 
 was tempted; he prayed to the Father; he 
 learned by experience ; he cried, ' If it be pos- 
 sible, let this cup pass from me,' as if the 
 Father were the judge of the possibility ; his 
 compassion was aroused by what he saw, and 
 so had a change of feelings. And yet he 
 knew men, not by his sagacity only, but by 
 the wisdom of his higher nature, and had 
 every power and knowledge beyond human 
 proportions, when it was necessary for the 
 discharge of his great office. And the very 
 fact that he had such a nature forbids wise 
 Christians to try to explain it minutely."
 
 COMING AGAIN. 
 
 22 5 
 
 5O | " Thy kingdom come .'" S. M. D. 5O3 
 
 COME, kingdom of our God, 
 
 Sweet reign of light and love ! 
 Shed peace and hope and joy abroad, 
 
 And wisdom from above. 
 Over our spirits first 
 
 Extend thy healing reign ; 
 There raise and quench the sacred thirst 
 
 That never pains again. 
 
 2 Come, kingdom of our God ! 
 
 And make the broad earth thine ; 
 Stretch o'er her lands and isles the rod 
 
 That flowers with grace divine. 
 Soon may all tribes be blest 
 
 With fruit from life's glad tree ; 
 And in its shade like brothers rest, 
 
 Sons of one family. 
 
 In 1837 this piece was contributed to 
 Beard's Collection of Unitarian hymns, pub- 
 lished in Manchester, England, where it was 
 made up of five stanzas of four lines each, and 
 was entitled, " Prayer for the Kingdom of 
 God." It is to be found also in many other 
 collections both in Great Britain and Amer- 
 ica. 
 
 Rev. John Johns, who composed it, was 
 born at Plymouth, England, March 17, 1801. 
 He received his education partly at the gram- 
 mar school and partly from the Unitarian 
 minister in the town, and then spent two 
 years in Edinburgh. His first charge was 
 that of the old Presbyterian Chapel at Credi- 
 ton. Here he remained from 1820 to 1836, 
 when he went to Liverpool as Minister to the 
 Poor. He labored untiringly among his peo- 
 ple, and died of a fever, June 23, 1847. He 
 wrote three volumes of poetry, and was a con- 
 tributor to a number of religious periodicals. 
 
 5O2 Philippians 2 : 10, 11. S. M. D. 
 
 O THOU whom we adore ! 
 
 To bless our earth again, 
 Assume thine own almighty power, 
 
 And o'er the nations reign. 
 The world's Desire and Hope, 
 
 All power to thee is given ; 
 Now set the last great empire up, 
 
 Eternal Lord of heaven ! 
 
 2 A gracious Saviour, thou 
 
 Wilt all thy creatures bless ; 
 And every knee to thee shall bow, 
 
 And every tongue confess. 
 According to thy word, 
 
 Now be thy grace revealed ; 
 And with the knowledge of the Lord 
 
 Let all the earth be filled. 
 
 There is in existence a small pamphlet of 
 less than fifty pages written by Rev. Charles 
 Wesley in 1782, and yet not specified or de- 
 scribed in his biography. It was entitled, 
 Hymns for the Nation. It seems likely that 
 it contained some patriotic songs for the 
 British people, who were then in the stress of 
 conflict with the American colonies, and 
 wanting solace. In this little collection the 
 present hymn was found, with the motto at 
 the head of it, " On the American War." 
 
 " Come, Lord Jesus." S. M. 
 
 COME, Lord, and tarry not ! 
 
 Bring the long-looked-for day ; 
 Oh, why these years of waiting here, 
 
 These ages of delay? 
 
 2 Come, for thy saints still wait ; 
 Daily ascends their sigh ; 
 
 The Spirit and the Bride say, Come! 
 Dost thou not hear the cry ? 
 
 3 Come, for creation groans, 
 Impatient of thy stay, 
 
 Worn out with these long years of ill, 
 These ages of delay. 
 
 4 Come, and make all things new, 
 Build up this ruined earth, 
 
 Restore our faded paradise 
 Creation's second birth. 
 
 5 Come, and begin thy reign 
 Of everlasting peace; 
 
 Come, take the kingdom to thyself, 
 Great King of Righteousness ! 
 
 In the first series of Hymns of Faith ami 
 Hope, 1857, by Rev. Horatius Bonar, D. D., 
 there is a poem with fourteen stanzas, bearing 
 the motto, " Senuit mundus : Augustine." 
 From this the verses of the present hymn 
 have been chosen. Dr. William C. Prime re- 
 lates an interesting personal reminiscence of 
 Dr. Bonar : 
 
 "One dark night in the year 1856, in the 
 earthly city Jerusalem, I wandered into a 
 lighted mission-room on Mount Zion, where a 
 small company of men and women of various 
 nationalities and complexions were gathered. 
 In the desk -was a man of impressive counte- 
 nance, whose voice seemed to me remarkably 
 forcible, though low and musical. Musical to 
 me at least, because in my childhood I was 
 surrounded by Scotch people, and in my fa- 
 ther's house was always familiar with the 
 voices of mighty men of the Scotch Church in 
 America, such men as Bullions and Proudfit 
 and why name them ? Are not their names 
 recorded in the rolls of the saints, who after 
 the war have had honor and refreshment and 
 rest in the times of eternal peace ! Very me- 
 lodious in my ears are the tones of any voices, 
 however harsh to some ears, which remind 
 me of those gentle yet stalwart champions of 
 the faith. 
 
 " The preacher, as I learned later, was Dr. 
 Horatius Bonar. Learned and eloquent, there 
 was a wonderful charm in what he said that 
 night, because he had strong convictions on 
 that subject of much speculation, the second 
 coming of the Lord. He believed in his per- 
 sonal coming, to reign on the earth. And 
 his faith, seconded by his rich poetic imagina- 
 tion and fervor, all quickened by the fact that 
 we were in Jerusalem, the city of the Passion, 
 the Crucifixion, the Resurrection, the city on
 
 ~ 224 
 
 THE LORD JESUS CHRIST. 
 
 which every morning the dawn broke over 
 the mountain of the Ascension these gave to 
 his words a winning power which you may 
 imagine, but which I cannot describe. He 
 had no idea of any specific time for the ad- 
 vent. He did not argue, nor was there a 
 controversial word in all that he said. He 
 only gave himself up, and gave us up too, 
 to the scene which shall be sooner or later, 
 when the King shall come again to walk in 
 the streets of his abasement, when the efful- 
 gence of the light that will darken the sun- 
 light shall attend him from the Garden of 
 Gethsemane to the judgment seats of Herod 
 and Pilate, and along the Via Dolorosa to 
 Calvary and the rock-hewn tomb. 
 
 " To hear such a man in Jerusalem, having 
 a firm belief in the personal coming and reign 
 of Christ, thus communicate to others freely 
 his confident hopes and imaginings, was a 
 memorable event. In the course of the next 
 few days I was happy in making the personal 
 acquaintance of Dr. Bonar, and from day to 
 day was led to admire and honor I had 
 almost said revere him." 
 
 5O4 The hidden Life. S. M. 
 
 OUR life is hid with Christ, 
 
 With Christ in God above ; 
 Upward our heart would go to him 
 
 Whom, seeing not, we love. 
 
 2 When he who is our life 
 Appears, to take the throne, 
 
 We too shall be revealed, and shine 
 In glory like his own. 
 
 3 He liyeth, and we live! 
 His life for us prevails : 
 
 His fullness fills our mighty void, 
 His strength for us avails. 
 
 4 Life worketh in us now, 
 Life is for us in store ; 
 
 So death is swallowed up of life ; 
 We live for evermore. 
 
 5 Like him we then shall be, 
 Transformed and glorified : 
 
 For we shall see him as he is, 
 And in his light abide. 
 
 This poem by Dr. Horatius Bonar was first 
 published in his Hymns of Faith and Hope, 
 Third Series, 1867, with the title "Life in 
 Christ." It is filled with a joyous anticipa- 
 tion of the second appearing of our Lord, and 
 the resurrection unto life eternal, which will 
 give back to us those who have fallen asleep 
 in Jesus. In a notable series of verses, ad- 
 dressed to the church in Thessalonica, the 
 apostle Paul takes pains to meet a manifest 
 anxiety on this head. " But I would not have 
 you to be ignorant, brethren, concerning them 
 which are asleep, that ye sorrow not, even as 
 others which have no hope. For if we be- 
 lieve that Jesus died and rose again, even so 
 
 them also which sleep in Jesus will God 
 bring with him." There is great significance 
 in this ; for we must remember that the first 
 Epistle to the Thessalonians is the oldest 
 thing in the New Testament. Evidently the 
 earliest matter of discussion among the im- 
 mediate followers of the risen Redeemer was 
 concerning the state and future faring of the 
 pious dead. Why not study up all we can 
 know upon this subject ? Paul says he would 
 not have those people ignorant. It is folly 
 and wilfulness to insist that all disquisitions 
 in this direction end in extravagance. When 
 one is simply invited to notice that all the 
 Scripture writers appear to look upon the 
 Saviour's advent as very near, even in their 
 time, it does not seem either fair or relevant 
 to begin laughing at those who have spent 
 their time trying to find out what " man " six 
 hundred and sixty-six was the " number " of. 
 Prophecy is a different thing from eschatol- 
 
 gy- 
 
 5O5 The final Judgment. S. M. 
 
 AND will the Judge descend, 
 
 And must the dead arise, 
 And not a single soul escape 
 
 His all-discerning eyes? 
 
 2 How will my heart endure 
 The terrors of that day, 
 
 When earth and heaven before his face 
 Astonished shrink away? 
 
 3 But, ere the trumpet shakes 
 The mansions of the dead, 
 
 Hark, from the Gospel's cheering sound 
 What joyful tidings spread ! 
 
 4 Ye sinners ! seek his grace 
 Whose wrath ye cannot bear ; 
 
 Fly to the shelter of his cross, 
 And find salvation there. 
 
 " The Final Sentence and Misery of the 
 Wicked :" this was the title which Dr. Philip 
 Doddridge gave to his hymn. He added also 
 as a reference the text Matthew 25 : 41. The 
 appeal is very solemn as he urges it in the 
 final verse. The instinctive tendency of the 
 human heart is to procrastinate in the per- 
 formance of religious work. So, when the 
 reckoning is demanded, souls are surprised. 
 If all the good resolutions that have been 
 made by members of the church of God had 
 been executed in their due time, the millen- 
 nial glory would long ago have gleamed on 
 every hill and shone in every valley. Time 
 glides mysteriously on with no reference to 
 daring delay. The grave', like the horse- 
 leech's daughter, cries, Give (Prov. 30:15, 
 1 6), and damnation slumbereth not (2 Peter 
 2:3), but men sleep clear up to the edge of 
 divine judgment. They did in Noah's time, 
 and in Lot's, when a less catastrophe was at
 
 COMING AGAIN. 
 
 225 
 
 hand ; and so it will be when the Son of man 
 is revealed (Luke 18 : 26-30). Christians 
 ought to hold in memory the repeated ad- 
 monitions they have received. Walter Scott 
 wrote on his dial-plate the two Greek words 
 which mean " the night cometh," so that he 
 might keep eternity in mind whenever he saw 
 the hours of time flitting by. Evidently the 
 apostle Paul feels that he has the right to 
 press peculiarly pertinent and solemn appeals 
 upon those who had enjoyed the advantage 
 of such long instruction (I. Thessalonians 
 5 : 1-7). There is no second chance offered 
 after the first is lost. 
 
 5O6 
 
 The Tribunal. 
 
 C. P. M. 
 
 WHEN thou, my righteous Judge, shalt come 
 To take thy ransomed people home, 
 
 Shall I among them stand ? 
 Shall such a worthless worm as I, 
 Who sometimes am afraid to die, 
 
 Be found at thy right hand ? 
 
 2 I love to meet thy people now, 
 Before thy feet with them to bow, 
 
 Though vilest of them all; 
 But, can I bear the piercing thought, 
 What if my name should be left out, 
 
 When thou for them shalt call? 
 
 3 O Lord, prevent it by thy grace, 
 Be thou my only hiding-place, 
 
 In this the accepted day ; 
 Thy pardoning voice, oh, let me hear, 
 To still my unbelieving fear, 
 
 Nor let me fall, I pray. 
 
 4 Among thy saints let me be found, 
 Whene'er the archangel's trump shall sound, 
 
 To see thy smiling face ; 
 Then loudest of the throng I '11 sing, 
 While heaven's resounding mansions ring 
 
 With shouts of sovereign grace. 
 
 Selina, Countess of Huntingdon, was born 
 on August 24, 1707, being the second daugh- 
 ter of Washington Shirley, Earl Ferrers. 
 This ancient family traced its pedigree up to 
 the reign of Edward the Confessor, and had 
 been allied to the royal family of England by 
 marriage. As a very young child the little 
 Selina was very thoughtful, and accustomed 
 herself to pray over every difficulty and worry. 
 At nine years of age she was much impressed 
 by the spectacle of a child's funeral, and, fall- 
 ing on her knees, she offered up an earnest 
 supplication that her last hour might be a 
 happy one. This serious spirit distinguished 
 her during all those early years of girlhood 
 and young womanhood. 
 
 Lady Selina Shirley was married to The- 
 ophilus, Earl of Huntingdon, in June, 1728, 
 and still exemplified in her changed position 
 the same serious habits. She attended to the 
 wants of the poor on her husband's estates, 
 statedly performed her religious duties in 
 private, and constantly attended on public 
 worship. She was presented at court and 
 
 took some part in the fashionable amuse- 
 ments of the day, but never with any real 
 relish. She always felt too deeply the re- 
 sponsibilities of existence to do this, and 
 strove to work out her own salvation thus, 
 " with fear and trembling." 
 
 But the light of evangelical truth was to 
 dawn on her heart and life. The preaching 
 of Whitefield and the Wesleys became mat- 
 ter of public notoriety and wonder, and the 
 ladies of the house of Hastings, the Countess' 
 sisters-in-law, hastened to listen to the new 
 doctrines. Lady Margaret Hastings first re- 
 ceived the truth " in the love of it," and hesi- 
 tated not to use her influence with Lady 
 Huntingdon to lead her in the same path. 
 In conversation, one day, the former lady 
 remarked that, " since she had known and 
 believed on the Lord Jesus Christ for life and 
 salvation she had been as happy as an angel." 
 The Countess pondered over this continually, 
 and, feeling more and more her sinful and 
 lost condition before God, strove to effect a 
 reconciliation to him by her own works and 
 self-denying austerities. She practiced these 
 for some time, seeking justification by them ; 
 but the more she strove the morefshe felt how 
 sinful and unworthy she was before the eyes 
 of him who reads the secrets of all hearts. 
 
 Shortly after this she fell dangerously ill, 
 and was brought to the brink of the grave. 
 Death became a terror to her, and the moral- 
 ity and good works upon which she had 
 hitherto relied now presented themselves to 
 her mind as " sandy foundations." " Her 
 best righteousness," says her biographer, 
 " now appeared to be but ' filthy rags/ which, 
 so far from justifying her before God, .in- 
 creased her condemnation. The remorse 
 which before attended conscience on account 
 of sin, respected only the outward actions of 
 her life ; but now she saw that her heart was 
 ' deceitful above all things, and desperately 
 wicked,' that ' all have sinned and come short 
 of the glory of God,' and that ' the thoughts 
 of man's heart are only evil continually.' 
 When upon the point of perishing the words 
 of Lady Margaret came again to mind, and 
 she felt an earnest desire, renouncing every 
 other hope, to cast herself wholly upon Christ 
 for life and salvation. From her bed she 
 lifted up her heart to the Saviour with this 
 prayer, and immediately all her distress and 
 fears were removed, and she was filled with 
 joy and peace in believing." 
 
 With the dawn of new peace and marvel- 
 ous blessedness came a sense of new respon- 
 sibilities and important duties. Lady Hunt- 
 ingdon never dreamed of being ashamed of 
 
 15
 
 226 
 
 THE LORD JESUS CHRIST. 
 
 her Lord and Master, or of hiding under a 
 bushel the gift she had received. She de- 
 termined to become more self-denying, more 
 charitable, more constant in good works, and 
 more earnest for the salvation of others. As 
 soon as she rose from her bed of sickness she 
 sent a message to the Wesleys, assuring them 
 of her sympathy with them, and of her desire 
 to cooperate with them in the glorious work 
 of saving sinners. She also attended closely 
 on Whitefield's ministry. 
 
 In 1764 a collection was published for use 
 in the chapels which had been founded by the 
 Countess of Huntingdon. Several hymns com- 
 posed by this lady were contained in this, but 
 unfortunately the list of them does not now 
 exist. Almost the only one of her authorship 
 which still is kept in use is that just now un- 
 der our eyes. It does not appear in the earli- 
 est editions of the hymn-book she approved. 
 It is found in one edition, but that is without 
 date. In the various issues along the years 
 sometimes the editor put it in, and sometimes 
 the next editor left it out. And once or twice 
 it is credited to some other writer. But now 
 hymnologists accept it as hers. In November, 
 
 1 790, when the Countess had passed her eighty- 
 third birthday, she broke a blood-vessel, and 
 was in imminent danger of speedy death. But 
 she was quite patient, collected, and happy. 
 " All is well well for ever," she said to her 
 friends, who collected in alarm round her. 
 She was then residing at Spafields, London, 
 and, although reduced to very feeble health, 
 she employed herself much in planning mis- 
 sionary undertakings to the heathen, as well 
 as in her ministerial engagements at home. 
 She recovered somewhat from this attack, 
 lived through the winter, but died June 17, 
 
 1 791, and was interred at Ashby-de-la-Zouch. 
 
 5O7 Isaiah 52:1. 75, 6s. D. 
 
 AWAKE, awake, O Zion, 
 
 Put on thy strength divine, 
 Thy garments bright in beauty, 
 
 The bridal dress be thine: 
 Jerusalem the holy, 
 
 To purity restored : 
 Meek Bride all fair and lowly, 
 
 Go forth to meet thy Lord. 
 
 2 From henceforth pure and spotless, 
 All glorious within, 
 
 Prepared to meet the Bridegroom, 
 And cleansed from every sin ; 
 
 With love and wonder smitten, 
 ; And bowed in guileless shame, 
 
 Upon thy heart be written 
 The new mysterious name. 
 
 3 The Lamb who bore our sorrows 
 Comes down to earth again ; 
 
 No sufferer now, but victor, 
 
 For evermore to reign : 
 To reign in every nation, 
 
 To rule in every zone, 
 Oh, world-wide coronation, 
 
 In every heart a throne. 
 
 4 Awake, awake, O Zion, 
 
 Thy bridal day draws nigh, 
 The day of signs and wonders, 
 
 And marvels from on high. 
 The sun uprises slowly, 
 
 But keep thy watch and ward : 
 Fair Bride, all pure and lowly, 
 
 Go forth to meet thy Lord. 
 
 Benjamin Gough was born in Southborough, 
 Kent, England, in 1805, and entered business 
 life early. For many years he was a merchant 
 in London. Belonging to the Wesleyan com- 
 munion, it was considered proper for him to 
 be a layman and yet exercise the office of a 
 lay preacher. He wrote a number of hymns, 
 of more or less merit, which he gathered to- 
 gether and published in 1865 in a volume en- 
 titled Lyra Sabbat tea. In this the piece now 
 before us was included ; it had for its theme, 
 " The Coming Millennium." After he retired 
 from business, Mr. Gough resided for some 
 years in Faversham, where he died, November 
 28, 1877. 
 
 5O8 " Your lamps trimmed." 75, 6s. D. 
 
 REJOICE, rejoice, believers ! 
 
 And let your lights appear; 
 The shades of eye are thickening, 
 
 And darker night is near ; 
 The Bridegroom is advancing ; 
 
 Each hour he draws more nigh ; 
 Up ! watch and pray, nor slumber ; 
 
 At midnight comes the cry- 
 
 2 See that your lamps are burning, 
 Your vessels filled with oil ; 
 
 Wait calmly your deliverance 
 
 From earthly pain and toil ; 
 The watchers on the mountains 
 
 Proclaim the Bridegroom near ; 
 Go, meet him, as he cometh, 
 
 With hallelujahs clear. 
 
 3 Our hope and expectation, 
 O Jesus, now appear ! 
 
 Arise, thou sun so looked-for, 
 
 O'er this benighted sphere ! 
 With hearts and hands uplifted, 
 
 We plead, O Lord, to see 
 The day of our redemption, 
 
 And ever be with thee. 
 
 Another of the translations from the Ger- 
 man given us in Hymns from the Land of 
 Luther, First Series, 1854. In this instance it 
 seems to be understood that Mrs. Sarah Find- 
 later did the literary work, and indeed it is 
 well done. The original hymn begins, Er- 
 muntert euch, ihr Frommen, and it is by 
 Laurentius Laurenti. It is founded, of course, 
 upon the parable of the Ten Virgins (Matthew 
 25 : 1-13), and it pictures with unusual vigor 
 and measure of detail that scene described so 
 vividly by our Lord. 
 
 5O9 The Lamb's Bridal. 
 
 THE marriage feast is ready, 
 The marriage of the Lamb, 
 
 He calls the faithful children 
 Of faithful Abraham : 
 
 75, 6s. D.
 
 COMING AGAIN. 
 
 227 
 
 Now from the golden portals 
 The sounds of triumph ring; 
 
 The triumph of the Victor, 
 The marriage of the King. 
 
 2 Nor sigh nor sorrow enter 
 Where Jesus leads them in ; 
 
 Nor death may cross the threshold, 
 Nor pain, nor fear, nor sin : 
 
 Now shades of night and darkness 
 Are past and fled away, 
 
 Before the radiant brightness 
 Of everlasting day. 
 
 3 No tear-drops stain that threshold, 
 No weeping eyes are there ; 
 
 For God hath wiped all tear-drops, 
 And God hath stilled all care : 
 
 The sunlight of the Presence, 
 The bright Shechinah-flame, 
 
 Lights up the bridal banquet 
 Of God and of the Lamb. 
 
 This hymn was written by Rev. Gerard 
 Moultrie, and was published in The Primer 
 set forth at large for the use of the Faithful, 
 1864. It is a most cheerful and exhilarating 
 song of hope. The sentiment is designed to 
 offset the horror of some people in view of the 
 judgment. It argues a low state of piety 
 for one to grow shocked and alarmed at the 
 thought of Christ's second advent. It might 
 clear an inquirer's experience to think of this 
 coming of Jesus. Does one love to " watch " 
 for him ? In the autobiography of Frances 
 Ridley Havergal we are told of the years 
 during which she sought sadly for peace at 
 the cross. At last one of her teachers put 
 this question to her : " Why cannot you trust 
 yourself to your Saviour at once ? Supposing 
 that now, at this moment, Christ were to 
 come in the clouds of heaven, and take up his 
 redeemed, could you not trust him ? Would 
 not his call, his promise, be enough for you ? 
 Could you not commit your soul to him, to 
 your Saviour, Jesus ?" This lifted the cloud ; 
 she tells the story herself : " Then came a 
 flash of hope across me which made me feel 
 literally breathless. I remember how my 
 heart beat. ' I could surely,' was my response ; 
 and I left her suddenly and ran away up stairs 
 to think it out. I flung myself on my knees 
 in my room and strove to realize the sudden 
 hope. I was very happy at last. I could 
 commit my soul to Jesus. I did not, and 
 need not, fear his coming. I could trust him 
 with my all for eternity. It was so utterly 
 new to have any bright thoughts about reli- 
 gion that I could hardly believe it could be 
 so, that I had really gained such a step. 
 Then and there I committed my soul to the 
 Saviour, I do not mean to say without any 
 trembling or fear, but I did and earth and 
 heaven seemed bright from that moment / 
 did trust the Lord Jesus." 
 
 51 Isaiah 21:11. 73. D. 
 
 WATCHMAN, tell us of the night, 
 
 What its signs of promise are. 
 Traveler, o'er yon mountain's height, 
 
 See that glory-beaming star ! 
 Watchman, does its beauteous ray 
 
 Aught of joy or hope foretell? 
 Traveler, yes : it brings the day, 
 
 Promised day of Israel. 
 
 2 Watchman, tell us of the night : 
 Higher yet that star ascends. 
 
 Traveler, blessedness and light, 
 Peace and truth, its course portends. 
 
 Watchman, will its beams alone 
 Gild the spot that gave them birth? 
 
 Traveler, ages are its own ; 
 See ! it bursts o'er all the earth ! 
 
 3 Watchman, tell us of the night, 
 For the morning seems to o!awn. 
 
 Traveler, darkness takes its flight, 
 Doubt and terror are withdrawn. 
 
 Watchman, let thy wanderings cease; 
 Hie thee to thy quiet home. 
 
 Traveler, lo! the Prince of Peace, 
 Lo! the Son of God is come! 
 
 Perhaps no piece can be found which is 
 more familiar to the American churches than 
 this of Sir John Bowring, included in his 
 Hymns, 1825. Every man seems to think he 
 understands it, and gives a force to its chal- 
 lenge in the direction of missionary effort at 
 once. The brief prediction in Isaiah 21 : 
 ii, 12, is, however, one of the most obscure 
 in the Bible. The entire prophecy is con- 
 tained in two verses of the chapter, and ap- 
 pears to bear no relation to what goes before 
 it or what follows. But the image it pre- 
 sents is singularly dramatic and picturesque. 
 The scene is laid in the midst of the Baby- 
 lonish captivity. A lonely watchman is rep- 
 resented as standing on the ramparts of some 
 tower along the defences of the citadel. He 
 seems to be anxiously looking for the issues 
 of the siege leveled against it. The time is 
 midnight. Calamity is over the land. The 
 people are afflicted. Their enemies are press- 
 ing them hard. That solitary sentinel sadly 
 remains at his post, peering into the unlit 
 gloom, trying to discern signs of deliverance. 
 But the heavens are starless and the impene- 
 trable clouds keep rolling on. Suddenly an 
 unknown voice pierces the air. Whether in 
 wailing sorrow or in bitter taunt, is not evi- 
 dent ; but out from the stillness already 
 grown oppressive breaks the question with 
 repetitious pertinacity " Watchman, what of 
 the night ? Watchman, what of the night ?" 
 The sentinel waits through a moment of sur- 
 prised meditation, and then tranquilly an- 
 swers : " The morning cometh, and also the 
 night : if ye will inquire, inquire ye : return, 
 come." Then the dialogue lapses into si- 
 lence again, and the night gathers its un- 
 broken shadows deeper than ever.
 
 228 
 
 THE LORD JESUS CHRIST. 
 
 5|| " The Lord God reigneth." 73. D. 
 
 HARK ! the song of jubilee, 
 
 Loud as mighty thunders roar, 
 Or the fullness of the sea, 
 
 When it breaks upon the shore ; 
 Hallelujah ! for the Lord 
 
 God omnipotent shall reign ! 
 Hallelujah ! let the word 
 
 Echo round the earth and main. 
 
 2 Hallelujah ! hark, the sound, 
 From the depths unto the skies, 
 
 Wakes above, beneath, around, 
 
 All creation's harmonies! 
 See Jehovah's banners furled ! 
 
 Sheathed his sword ! he speaks 't is done ! 
 And the kingdoms of this world 
 
 Are the kingdoms of his Son ! 
 
 3 He shall reign from pole to pole, 
 With illimitable sway ; 
 
 He shall reign, when like a scroll 
 Yonder heavens have passed away ; 
 
 Then the end : beneath his rod 
 Man's last enemy shall fall : 
 
 Hallelujah ! Christ in God, 
 God in Chrbt, is all in all ! 
 
 The spirit in which James Montgomery 
 wrote this piece is easily seen from the title 
 he gave to it : " Hallelujah !" It is included 
 in his Original Hymns, 1853, but it was first 
 published in the Evangelical Magazine, July, 
 1818. The passages of Scripture to which 
 allusion is made are I. Corinthians 15 : 24-28 , 
 and Revelation 1 1 : 15. 
 
 5 I 2 The World's Conversion. 73. D. 
 
 HASTEN, Lord! the glorious time 
 
 When, beneath Messiah's sway, 
 Every nation, every clime, 
 
 Shall the gospel's call obey. 
 Mightiest kings his power shall own, 
 
 Heathen tribes his name adore; 
 Satan and his host, o'erthrown, 
 
 Bound in chains, shall hurt no more. 
 
 2 Then shall wars and tumults cease, 
 
 Then be banished grief and pain : 
 Righteousness and joy and peace 
 
 Undisturbed shall ever reign. 
 Bless we, then, our gracious Lord ; 
 
 Ever praise his glorious name ; 
 All his mighty acts record ; 
 
 All his wondrous love proclaim. 
 
 This is Miss Harriet Auber's version of the 5 1 5 
 old foreign-mission song of the churches, 
 Psalm 72. It was published in 1829. 
 
 513 
 
 Day of Pentecost. 
 
 C. M. 
 
 WHEN God, of old, came down from heaven, 
 
 In power and wrath he came ; 
 Before his feet the clouds were riven, 
 
 Half darkness and half flame. 
 
 2 But when he came the second time, 
 He came in power and love; 
 
 Softer than gales at morning prime 
 Hovered his holy Dove. 
 
 3 The fires that rushed on Sinai down 
 In sudden torrents dread, 
 
 Now gently light a glorious crown 
 On every sainted head. 
 
 4 Like arrows went those lightnings forth, 
 Winged \yith the sinner's doom : 
 
 But these, like tongues, o'er all the earth 
 Proclaiming life to come. 
 
 This is taken from the poem of eleven 
 stanzas which, in the now familiar Christian 
 Year, the Rev. John Keble has chosen to 
 signal the advent of Whitsunday the Sab- 
 bath that the English churches accept as the 
 anniversary of the Day of Pentecost, when 
 the Holy Spirit descended upon the apostles 
 according to the previous promise of our 
 Lord. A careful pruning of the verses has 
 to be exercised in this case ; for a number of 
 the statements are questionable from any ex- 
 cept the highest points of view taken by those 
 with whom the author sympathized. But a 
 hymn was needed for this particular service, 
 and this answers comfortably as a commemo- 
 ration of the season. The author has at- 
 tached to it the reference to Acts 2 : 2-4, 
 where the Bible story is to be found. 
 
 5 I 4 Giver of grace. C. M. 
 
 COME, Holy Ghost, Creator, come, 
 
 Inspire these souls of thine: 
 Till every heart which thpu hast made 
 
 Be filled with grace divine. 
 
 2 Thou art the Comforter, the gift 
 Of God, and fire of love ; 
 
 The everlasting spring of joy, 
 And unction from above. 
 
 3 Enlighten our dark souls, till they 
 Thy sacred love embrace ; 
 
 Assist our minds, by nature frail, 
 With thy celestial grace. 
 
 4 Teach us the Father to confess, 
 And Son, from death revived, 
 
 And thee, with both, O Holy Ghost, 
 Who art from both derived. 
 
 Almost every writer of any note has, first or 
 last, been tempted to try his skill in producing 
 a version of the old Latin hymn of Rabanus 
 Maurus, " Vent, Creator Spzrifus." This 
 one is by Nahum Tate, and it is found in his 
 New Version of the Psalms, 1 703. 
 
 The Promise. 
 
 8s, 6s, 45. 
 
 OUR blest Redeemer, ere he breathed 
 
 His tender, last farewell, 
 A Guide, a Comforter bequeathed, 
 
 With us to dwell. 
 
 2 He came in tongues of living flame, 
 To teach, convince, subdue; 
 
 All-powerful as the wind he came, 
 And viewless, too. 
 
 3 He came, sweet influence to impart, 
 A gracious, willing Guest, 
 
 While he can find one humble heart 
 Wherein to rest. 
 
 4 And every virtue we possess, 
 And every victory won, 
 
 And eyerv thought of holiness, 
 Is his alone. 
 
 5 Spirit of purity and grace! 
 Our weakness pitying see ; 
 
 Oh, make our hearts thy dwelling-place, 
 And worthier thee!
 
 THE HOLY SPIRIT. 
 
 229 
 
 Another of Miss Harriet Auber's hymns, 
 taken from The Spirit of the Psalms, 1829. 
 She has for once departed from her usual line 
 of composition, and refreshed us with a song 
 in a new meter. 
 
 5 I Q Assurance. C. M. 
 
 WHY should the children of a King 
 
 Go mourning all their days? 
 Great Comforter, descend, and bring 
 
 Some tokens of thy grace. 
 
 2 Dost thou not dwell in all the saints, 
 And seal the he'rs of heaven? 
 
 When wilt thou banish my complaints, 
 And show my sins forgiven ? 
 
 3 Assure my conscience of her part 
 In the Redeemer's blood ; 
 
 And bear thy witness with my heart 
 That I am born of God. 
 
 4 Thou art the earnest of his love, 
 The pledge of joys to come ; 
 
 And thy soft wings, celestial Dove, 
 Will safe convey me home. 
 
 Dr. Isaac Watts made this No. 144 in Book 
 I. of his Hymns, 1707, entitling it, " The Wit- 
 nessing and Sealing Spirit." He annexed to 
 it also two Scripture references ; Romans 8 : 
 14-16 : " For as many as are led by the Spirit 
 of God, they are the sons of God. For ye 
 have not received the Spirit of bondage again 
 to fear ; but ye have received the Spirit of 
 adoption, whereby we cry, Abba, Father. The 
 Spirit itself beareth witness with our spirit 
 that we are the children of God." And Ephe- 
 sians 1:13, 14: "In whom ye also trusted, 
 after that ye heard the word of truth, the gos- 
 pel of your salvation : in whom also, after that 
 ye believed, ye were sealed with that Holy 
 Spirit of promise, which is the earnest of our 
 inheritance until the redemption of the pur- 
 chased possession, unto the praise of his glory." 
 
 5 I 7 Sanctification. C. M. 
 
 ETERNAL Spirit, God of truth, 
 
 Our contrite hearts inspire ; 
 Revive the flame of heavenly love, 
 
 And feed the pure desire. 
 
 2 'T is thine to soothe the sorrowing mind, 
 With guilt and fear oppressed ; 
 
 'T is thine to bid the dying live, 
 And give the weary rest. 
 
 3 Subdue the power of every sin, 
 Whate'er that sin may be, 
 
 That we, with humble, holy heart, 
 May worship only thee. 
 
 4 Then with our spirits witness bear 
 That we are sons of God. 
 
 Redeemed from sin, from death and hell, 
 Through Christ's atoning blood. 
 
 From Rev. Thomas Cotterill's Selection of 
 Psalms and Hymns for Public and Private Use, 
 1 8 10. He entitled it, "Assurance of Salva- 
 tion desired." No compiler ever changed the 
 hymns of other people with a cooler devasta- 
 tion than this author did year after year in his 
 
 editions. And those who came after him seem 
 to have felt free to follow his example by mak- 
 ing changes in his own. This one has been 
 altered, and in most instances helped, by un- 
 known hands, till even the title has had to 
 yield, and now stands, " For a well-grounded 
 hope of Salvation." 
 
 518 "Oh, Come To-day." 65,43. 
 
 COME, Holy Ghost ! in love, 
 Shed on us, from above, 
 
 Thine own bright ray : 
 Divinely good thou art ; 
 Thy sacred gifts impart, 
 To gladden each sad heart ; 
 
 Oh, come to-day. 
 
 2 Come, tenderest Friend, and best. 
 Our most delightful Guest ! 
 
 With soothing power ; 
 Rest, which the weary know ; 
 Shade, 'mid the noontide glow; 
 Peace, when deep griefs o'erflow ; 
 
 Cheer us, this hour! 
 
 3 Come, Light serene! and still 
 Our inmost bosoms fill ; 
 
 Dwell in each breast ; 
 We know no dawn but thine ; 
 Send forth thy beams divine, 
 On our dark souls to shine, 
 
 And make us blest. 
 
 4 Exalt our low desires; 
 Extinguish passion's fires ; 
 
 Heal every wound ; 
 Our stubborn spirits bend ! 
 Our icy coldness end ; 
 Our devious steps attend, 
 
 While heavenward bound. 
 
 5 Come, all the faithful bless, 
 Let all, who Christ confess, 
 
 His praise employ : 
 Give virtue's rich reward ; 
 Victorious death accord, 
 And, with our glorious Lord, 
 
 Eternal joy ! 
 
 Our old friend, Rev. Samuel Willoughby 
 Duffield, believed to the day of his death that 
 the ancient sequence, " Vent, Sancte Spirit- 
 us," was composed by Hermannus Contrac- 
 tus, who died in 1054. He used to pride 
 himself upon the clearness of his demonstra- 
 tion that this man deserved the credit of hav- 
 ing given to the world a piece of poetry which 
 Archbishop Trench pronounced to be " the 
 loveliest of all the hymns in the whole circle 
 of Latin sacred poetry." 
 
 But the critics still hold the authorship un- 
 settled. It was for ages given to Robert II., 
 King of France, and so appeared in the Amer- 
 ican and English hymn-books of the earlier 
 times. Pope Innocent III. also had some 
 friends to claim for him so notable a literary 
 honor. And Stephen Langton, for a while 
 Archbishop of Canterbury in the thirteenth 
 century, was named as the fortunate poet in 
 an antiquated commentary. It is of no use 
 for any one now to be dogmatic ; it is likely 
 the whole matter rests upon mere conjecture.
 
 23 
 
 THE HOLY SPIRIT. 
 
 But there is no doubt as to the composer of 
 the fine translation now before us. Dr. Ray 
 Palmer wrote the piece for The Sabbath 
 Hymn-Book, Andover, 1858. It is admirably 
 done, and the stanzas, in their quaint meter, 
 stand as a memorial of his genius and taste. 
 
 5 1 9 "Let there be Light." 6s, 45. 
 
 THOU ! whose almighty word 
 Chaos and darkness heard, 
 
 And took their flight, 
 Hear us, we humbly pray, 
 And, where the gospel's day- 
 Sheds not its glorious ray, 
 
 " Let there be light!" 
 
 2 Thou ! who didst come to bring, 
 On thy redeeming wing, 
 
 Healing and sight, 
 Health to the sick in mind, 
 Sight to the inly blind 
 Oh, now to all mankind, 
 
 "Let there be light !" 
 
 3 Spirit of truth and love, 
 Life-giving holy Dove ! 
 
 Speed forth thy flight : 
 Move o'er the waters' face, 
 Bearing the lamp of grace, 
 And in earth's darkest place, 
 
 " Let there be light !" 
 
 4 Blessed and holy Three, 
 All-glorious Trinity 
 
 Wisdom, Love, Might ! 
 Boundless as Ocean's tide 
 Rolling in fullest pride, 
 Through the world, far and wide 
 
 " Let there be light!" 
 
 "And God said, Let there be light ; and 
 there was light," Genesis 1:3, is evidently 
 the text upon which this hymn is based. 
 The author, Rev. John Marriott, was born at 
 Cottesbach, near Lutterworth, England, in 
 1780, and studied at Rugby and at Christ 
 Church, Oxford. He graduated with honors, 
 and then spent about two years as private 
 tutor in the family of the Duke of Buccleuch, 
 who afterwards secured to him the living of 
 Church Lawford, Warwickshire. This he 
 kept to the end of his life, although his wife's 
 ill-health compelled him to relinquish his du- 
 ties for a time, and necessitated his residence 
 in Devonshire. Here he became successive- 
 ly curate of St. Lawrence, and of Broad Clyst, 
 near Exeter, where he died, March 31, 1825. 
 The hymn before us was written about 1813, 
 and appeared in Dr. Raffles' Collection in 
 1816; but was afterwards reprinted from the 
 author's manuscript in Lyra Britannica, 
 1867. 521 
 
 52O Prayer for grace. 
 
 GRACIOUS Spirit, dwell with me 
 I myself would gracious be; 
 And, with words that help and heal, 
 Would thy life in mine reveal ; 
 And, with actions bold and meek, 
 Would for Christ, my Saviour, speak. 
 
 73. 61. 
 
 2 Truthful Spirit, dwell with me 
 I myself would truthful be; 
 
 And, with wisdom kind and clear, 
 Let thy life in mine appear: 
 And, with actions brotherly, 
 Speak my Lord's sincerity. 
 
 3 Tender Spirit, dwell with me 
 I myself would tender be; 
 
 Shut my heart up like a flower 
 At temptation's darksome hour; 
 Open it, when shines the sun, 
 And his love by fragrance own. 
 
 4 Mighty Spirit, dwell with me 
 I myself would mighty be; 
 Mighty so as to prevail, 
 Where unaided man must fail ; 
 Ever, by a mighty hope, 
 Pressing on and bearing up'. 
 
 5 Holy Spirit, dwell with me 
 I myself would holy be; 
 Separate from sin, I would 
 Choose and cherish all things good ; 
 And whatever I can be 
 
 Give to him who gave me thee. 
 
 When the first volume of hymns by Rev. 
 Thomas Toke Lynch appeared, it was the 
 signal for a violent hymnological controversy. 
 Rev. John Campbell attacked the author, as 
 having made his poems the vehicle of what 
 he called the " Negative Philosophy," and he 
 replied spiritedly ; and, moreover, was joined 
 by a number of brother ministers. The vol- 
 ume was called The Rivulet : a Contribution 
 to Sacred Song, and was published in Lon- 
 don in 1855. The hymn quoted above was 
 taken from this book, where it is to be found 
 under the heading, " Holy Spirit's Presence 
 Desired." 
 
 Rev. Thomas Toke Lynch was born at 
 Dunmow, Essex, England, July 5, 1818, and 
 received his education at Islington School 
 and Highbury' Independent College. He 
 was pastor of a church at Highgate from 
 1847 to 1849, and for four years thereafter 
 had charge of a congregation in Mortimer 
 Street. A wearying illness of three years' 
 duration followed ; but in 1 860 he resumed 
 his work with his old people, to whom he 
 ministered in the Mornington Church, Hamp- 
 stead Road, London, until his death on May 
 9, 1871. All bitterness concerning this writer 
 and his hymns has long since passed away, 
 and critics now recognize his poetic merit at 
 its true value. 
 
 Invocation. 
 
 COME, Holy Spirit, heavenly Dove! 
 
 With all thy quickening powers, 
 Kindle a flame of sacred love 
 
 In these cold hearts of ours. 
 
 2 Look ! how we grovel here below, 
 Fond of these trifling toys ! 
 
 Our souls can neither fly nor go 
 To reach eternal joys. 
 
 C. M.
 
 THE HOLY SPIRIT. 
 
 3 In vain we tune our formal songs ; 
 In vain we strive to rise ; 
 
 Hosannas languish on bur tongues, 
 And our devotion dies. 
 
 4 Dear Lord, and shall we ever live 
 At this poor dying rate 
 
 Our love so faint, so cold to thee, 
 And thine to us so great? 
 
 5 Come, Holy Spirit, heavenly Dove ! 
 With all thy quickening powers ; 
 
 Come, shed abroad a Saviour's love, 
 And that shall kindle ours. 
 
 In Dr. Isaac Watts' Hymns and Spiritual 
 Songs, 1707, this poem originally appeared 
 with the title, " Breathing after the Holy 
 Spirit ; or Fervency of Devotion Desired ;" 
 and it has been republished by John Wesley 
 in his collection with some alterations. 
 
 It never seems kind or charitable to charge 
 insincerity upon any of the children of God 
 as a wilful sin. But the fact stands per- 
 haps carelessness will account for it -that a 
 vast majority of prayers are mere mechanical 
 performances. Believers fall into platitudes, 
 and run in ruts of expression. The most 
 formal petition one hears is quite likely to be 
 cast into this most preposterous utterance, 
 " Oh, make us all wrestling Jacobs and pre- 
 vailing Israels !" Travelers in Eastern lands 
 tell us they find among some of the nations a 
 custom of using praying-machines. Blocks 
 of wood are constructed in the shape of 
 wheels upon a spindle. On these petitions 
 are inscribed ; and then the pious devotee 
 sits patiently beneath, whirling them with a 
 string. We have no such contrivances in 
 our times. But there are certain stiff formu- 
 las of vain repetition which would fit them. 
 We certainly are too vague and diffusive in 
 our devotions. Wisely has an ancient writer 
 remarked, " Generalities are the death of 
 prayer." And when we are rambling the 
 world over, sometimes the providence of God 
 says almost audibly in our ears, " Let me go !" 
 Back on ourselves this is the signal for us to 
 turn, and quicken our faith by concentrating 
 its force and fervor, and arouse our zeal into 
 the condition of being wide awake. 
 
 522 The Comforter's love. C. M. 
 
 O HOLY Ghost, the Comforter, 
 
 How is thy love despised, 
 While the heart longs for sympathy 
 
 And friends are idolized. 
 
 2 O Spirit of the living God, 
 Brooding with dove-like wings 
 
 Over the helpless and the weak 
 Among created things ! 
 
 3 Where should our feebleness find strength, 
 Our helplessness a stay, 
 
 Didst thou not bring us hope and help, 
 And comfort day by day ? 
 
 5 Oh, if the souls that now despise 
 And grieve thee, heavenly Dove, 
 
 Would seek thee, and would welcome thee, 
 How would they prize thy love ! 
 
 The rather plaintive undertone one notices 
 in Mrs. Jane Euphemia Saxby's compositions 
 was perhaps due to the fact that they were 
 written during a very long illness, when she 
 believed herself to be, as she says, " in the 
 ' Border Land.' " This piece was published 
 in 1849 in The Dove on the Cross. Mrs. 
 Saxby is the daughter of William Browne, of 
 Tallantire Hall, Cumberland, England. She 
 was born January 27, 1811, and in 1862 mar- 
 ried Rev. Stephen Henry Saxby, rector of 
 East Clevedon, Somerset. A few of her 
 pieces appeared in a compilation entitled 
 Hymns and Thoughts for the Sick and 
 Lonely, and she has also published a book 
 for children. 
 
 The peculiarity of this poem is found in 
 the implication it makes that the " love " of 
 the Comforter is " despised " by thoughtless 
 and wilful men. If the expression found in 
 Romans 15:30, "the love of the Spirit," 
 means the love which the Holy Spirit feels 
 towards penitent believers, rather than the 
 love which believers feel towards him, or the 
 love which the Holy Spirit works in the 
 hearts of believers towards each other, then 
 it is indeed the only really disinterested love 
 mentioned in the Bible. For the Father loves 
 the creatures of his own hand, and enjoys the 
 prospect of their redemption which will re- 
 dound to his glory. And the Son loves sin- 
 ners because he loves his Father, and always 
 does what will please him. But if the Holy 
 Spirit truly loves men he is not permitted to 
 tell them so. He cannot make professions 
 of his affection in his own behalf : he is not 
 even to " speak of himself ;" he is to " glorify " 
 Jesus Christ, and bring to men's remem- 
 brance all that Jesus said ; he is to " testify " 
 of Jesus, and " witness " to Jesus ; so he is 
 not to bring himself forward at all in winning 
 affectionate return. Hence his " love " is ab- 
 solutely disinterested. This passage in Ro- 
 mans is very valuable and very welcome, if it 
 means to tell us that the Holy Ghost loves 
 us, but that he is too loyal to Jesus to try to 
 win our hearts to himself away from Jesus. 
 And surely, surely, such love as his should 
 never be " despised " or " grieved." It can- 
 not even be understood, much less " prized," 
 until it is both " sought " and " welcomed."
 
 THE HOLY SPIRIT. 
 
 523 
 
 Heavenly Love. 
 
 GRACIOUS Spirit, Holy Ghost, 
 Taught by thee, we covet most 
 Of thy gifts at Pentecost, 
 
 IV glttS 
 
 "Holy, 
 
 heavenly love. 
 
 2 Faith, that mountains could remove, 
 Tongues of earth or heaven above, 
 Knowledge all things empty prove, 
 
 Without heavenly love. 
 
 3 Love is kind, and suffers long; 
 Love is meek, and thinks no wrong ; 
 Love, than death itself more strong: 
 
 Give us heavenly love. 
 
 4 Prophecy will fade away, 
 Melting in the light of day ; 
 Love will ever with us stay : . 
 
 Give us heavenly love. 
 
 5 Faith will vanish into sight ; 
 Hope be emptied in delight ; 
 
 Love in heaven will shine more bright : 
 Give us heavenly love. 
 
 6 Faith and hope and love we see 
 Joining hand in hand agree; 
 
 But the greatest of the three, 
 And the best, is love. 
 
 7 From the overshadowing 
 Of thy gold and silver wing, 
 Shed on us, who to thee sing, 
 
 Holy, heavenly love. 
 
 Bishop Christopher Wordsworth published 
 this in his Holy Year, 1862. He gave it to 
 Quinquagesima Sunday, and based it upon 
 I. Corinthians 13:13: "And now abideth 
 faith, hope, charity, these three ; but the 
 greatest of these is charity." 
 
 524 " Comforter Divine /" ?s, 5S. 
 
 HOLY Ghost, the Infinite ! 
 Shine upon our nature's night 
 With thy blessed inward light, 
 Comforter Divine ! 
 
 2 We are sinful : cleanse us, Lord ; 
 We are faint : thy strength afford ; 
 Lost until by thee restored, 
 
 Comforter Divine ! 
 
 3 Like the dew, thy peace distill ; 
 Guide, subdue our wayward will, 
 Things of Christ unfolding still, 
 
 Comforter Divine! 
 
 4 In us, for us, intercede, 
 
 And, with voiceless groanings, plead 
 Our unutterable need, 
 Comforter Divine ! 
 
 5 In us "Abba, Father," cry 
 Earnest of our bliss on high, 
 Seal of immortality 
 
 Comforter Divine ! 
 
 6 Search for us the depths of God ; 
 Bear us up the starry road, 
 
 To the height of thine abode, 
 Comforter Divine ! 
 
 Another hymn by George Rawson, origin- 
 ally published in the Leeds Hymn-book, 1853, 
 where it appears with nine stanzas. This is 
 one of the best enumerations of the various 
 offices of the Paraclete, as Jesus promised he 
 would pray the Father to send him, to be 
 
 found in the English language. He illumi- 
 nates and cleanses, strengthens and restores : 
 he brings peace and guidance ; he subdues 
 our waywardness and opens the things of 
 Jesus Christ to our understanding ; he aids in 
 our prayers with " groanings that cannot be 
 uttered ;" he is " the earnest of our inherit- 
 ance " and the " seal of immortality " in our 
 hearts, so that we cry " Abba, Father," just 
 as Jesus Christ did ; he brings all things to our 
 remembrance, and searches for us the deep 
 things of God. 
 
 525 
 
 The Comforter. 
 BLEST Comforter divine ! 
 
 Let rays of heavenly love 
 Amid our gloom and darkness shine, 
 
 And guide our souls above. 
 
 2 Turn us, with gentle voice, 
 From every sinful way, 
 
 And bid the mourning saint rejoice, 
 Though earthly joys decay. 
 
 3 By thine inspiring breath 
 M 
 
 S. M. 
 
 ake every cloud of care, 
 ev'n the gloomy vai 
 A smile of glory wear. 
 
 And ev'n the gloomy vail of death, 
 of glor 
 
 4 Oh ! fill thou every heart 
 With love to all our race ; 
 
 Great Comforter, to us impart 
 These blessings of thy grace. 
 
 MRS. L. H. SIGOURNEY. 
 
 This hymn Mrs. Lydia Huntley Sigourney 
 contributed to the Village Hymns, a collec- 
 tion of songs for prayer-meetings issued in 
 1824 by the revivalist Rev. Asahel Nettleton, 
 and long very popular in New England. This 
 remarkable woman is said to have been able 
 to read intelligently in her third year, and to 
 write in a sort of rhyme when she reached the 
 age of seven. Her contributions to this col- 
 lection were marked by the initial " H." only, 
 and seem to have been her earliest efforts in
 
 THE HOLY SPIRIT. 
 
 233 
 
 the direction of lyric poetry. She attained no 
 very high rank in this class of literature, but 
 her productions were useful on account of her 
 choosing as her themes such subjects as met 
 the real want of singing worshipers. 
 
 Mrs. Lydia Huntley Sigourney was the 
 daughter of Ezekiel Huntley, a soldier of the 
 Revolution. She was born in Norwich, Conn., 
 September, 1791. Educated at the best of 
 schools, and endowed with fine powers of 
 mind, she early gave promise of the great 
 success she achieved as a teacher and writer. 
 She had a class of young ladies under her 
 charge in Hartford for five years, and in 1815 
 published her first book; this was entitled 
 Moral Pieces in Prose and Verse. Others 
 followed on in course, and each secured a 
 rapid sale, until the number of them reached 
 forty-six distinct volumes in all, besides more 
 than two thousand articles contributed to more 
 than three hundred periodicals. Some of her 
 work went across the sea, and was highly ap- 
 preciated. She received from the queen of the 
 French a handsome diamond bracelet as a 
 token of that sovereign's esteem. In 1819 she 
 became the wife of Charles Sigourney, a mer- 
 chant in Hartford of literary and artistic tastes. 
 In all the years of her industry and fame she 
 never neglected home duties for the sake of 
 her books. She was neither a strong thinker 
 nor a vigorous writer generally ; but she was 
 true and good, pure and womanly always, 
 clear and honest. Her whole life was one of 
 active and earnest philanthropy ; graceful and 
 generous, thoughtful and kind, she was one of 
 the decorous ladies of that olden time who 
 gave New England a good measure of her 
 glory. She died in Hartford, June 10, 1865. 
 A memorial tablet has been placed in Christ 
 Church, in that city, above the pew long occu- 
 pied by her. It bears some lines by John Green- 
 leaf Whittier, who says : " I knew Mrs. Sigour- 
 ney well when, as a boy, I came to Hartford. 
 Her kindness to the young rustic stranger I 
 shall never forget." The lines are as follows : 
 
 " She sang alone, ere womanhood had known 
 The gift of song which fills the air to-day : 
 Tender and sweet, a music all her own 
 May fitly linger where she knelt to pray." 
 
 526 " May we be sanctified." 
 
 LORD God, the Holy Ghost, 
 
 In this accepted hour, 
 As on the day of Pentecost, 
 
 Descend in all thy power ! 
 
 2 We meet with one accord 
 In our appointed place, 
 
 And wait the promise of our Lord, 
 The Spirit of all grace. 
 
 3 Like mighty rushing wind 
 Upon the waves beneath, 
 
 Move with one impulse every mind, 
 One soul, one feeling breathe. 
 
 S. M. 
 
 4 The young, the old, inspire 
 With wisdom from above, 
 
 And give us hearts and tongues of fire 
 To pray, and praise, and love. 
 
 5 Spirit of light, explore 
 And chase our gloom away, 
 
 . . With luster shining more and more 
 Unto the perfect day. 
 
 6 Spirit of tnith, be thou 
 
 In life and death our guide : 
 O Spirit of adoption, now 
 May we be sanctihed ! 
 
 James Montgomery included this in his 
 Original Hymns, 1853, entitling it, " The De- 
 scent of the Spirit." It is founded upon the 
 story of Pentecost, Acts 2:1-4. 
 
 527 
 
 Grieving the Spirit. 
 
 S. M. 
 
 THE Comforter has come, 
 
 We feel his presence here, 
 Our hearts would now no longer roam, 
 
 But bow in filial fear 
 
 2 This tenderness of love, 
 This hush of solemn power, 
 
 'T is heaven descending from above, 
 To fill this favored hour. 
 
 3 Earth's darkness all has fled, 
 Heaven's light serenely shines, 
 
 And every heart, divinely led, 
 To holy thought inclines. 
 
 4 No more let sin deceive, 
 Nor earthly cares betray, 
 
 Oh, let us never, never grieve 
 The Comforter away ! 
 
 This hymn was first published anonymously 
 in Dr. Hastings' Church Melodies, 1858, and 
 the authorship is still uncertain. Its title, 
 " Grieving the Spirit," expresses the sentiment 
 of the poem, a recognition of the divine power 
 which attracts the heart and leads it to re- 
 pentance. No man can be an inquirer except 
 under the influence of the Holy Ghost. No 
 man can come to Christ " except the Father 
 draw him." If he comes asking, that proves 
 that he comes drawn. Hence the folly of 
 those who profess to be waiting for the Spirit 
 in order to believe. They have the Spirit; 
 they are resisting him, instead of waiting for 
 him, at this very moment. And hence the 
 correction, also, of all false views of those who 
 deem it perilous to urge on every soul the 
 duty of immediate and believing surrender to 
 Christ : that is the Spirit's work, it is admit- 
 ted ; but this is the man's duty. He is under 
 the power of the Spirit from the moment he 
 asks the wav. And we are bound to bid him 
 believe and be saved. If he cannot under- 
 stand it we must explain it. 
 
 528 Giver of Grace. S. M. 
 
 COME, Holy Spirit, come! 
 
 Let thy bright beams arise; 
 Dispel the sorrow from our minds, 
 
 The darkness from our eyes.
 
 234 
 
 THE HOLY SPIRIT. 
 
 2 Convince us of our sin, 
 Then lead to Jesus' blood, 
 
 And to our wondering view reveal 
 The mercies of our God. 
 
 3 Revive our drooping faith, 
 Our doubts and lears remove, 
 
 And kindle in our breasts the flame 
 Of never-dying love ! 
 
 4 'T is thine to cleanse the heart, 
 To sanctify the soul, 
 
 To pour fresh life in every part, 
 And new-create the whole. 
 
 5 Come, Holy Spirit, come ! 
 Our minds from bondage free ; 
 
 Then shall we know, and praise, and love, 
 The Father, Son, and thee. 
 
 Rev. Joseph Hart, whose best and most 
 familiar piece, taken from his Hymns Com- 
 posed on Various Subjects, 1759, we have now 
 before us, was frank enough and penitent 
 enough, as he reviewed the discouraging rec- 
 ord of his early years, to put in as a line in 
 one of the poems he published this confes- 
 sion : " With swine a beastly life" I led." 
 Here in this touching prayer of his soul we 
 discover the secret of his rescue. The home- 
 ward steps of a redeemed man are traced in 
 one of these stanzas. The Holy Spirit first 
 convinces of sin ; then the same Divine 
 Agent leads to Jesus' blood. The result is 
 always revolutionary ; the nature is changed 
 utterly. The convert receives a new and 
 vast surprise. For the mercies of our God 
 are suddenly revealed to his view, and he 
 looks up "wondering." 
 
 529 Jesus' parting Gift. S. M. 
 
 THE Holy Ghost is here, 
 Where saints in prayer agree ; 
 
 As Jesus' parting gift is near 
 Each pleading company. 
 
 2 Not far away is he, 
 
 To be by prayer brought nigh, 
 But here in present majesty. 
 As in his courts on high. 
 
 3 He dwells within our soul, 
 An ever welcome guest ; 
 
 He reigns with absolute control, 
 As monarch in the breast. 
 
 4 Our bodies are his shrine, 
 And he the indwelling Lord ; 
 
 All hail, thou Comforter divine, 
 Be evermore adored ! 
 
 5 Obedient to thy will, 
 
 We wait to feel thy power, 
 O Lord of life, our hopes fulfill, 
 And bless this hallowed hour. 
 
 The Rev. Charles Haddon Spurgeon, the 
 leader of the Nonconformist clergymen of 
 England, was born at Kelvedon, Essex, Eng- 
 land, on June 19, 1834. In a round-jacket 
 and with a broad collar the " boy preacher " 
 delivered his first sermon at sixteen years of 
 age, and he was pastor at Waterbeach when 
 
 REV. CHARLES H. SPURGEON. 
 
 he w T as seventeen, and almost at once he was 
 called to London, and began his life-work in 
 Southwark. Of this famous man it is only 
 an incident to speak as an author of hymns. 
 In 1866 he published what he called Our 
 Own Hymn Book ; a Collection of Psalms 
 and Hymns for Public, Social, and Private 
 Worship. In this volume he has of his own 
 composition fourteen psalms and ten hymns, 
 of which he himself was fondest of this one, 
 and it has found its way over the sea into 
 many American hymnals. His literary and 
 ministerial work for all his later years was 
 simply enormous. He was an editor and 
 contributor, a controversialist and a preacher, 
 of the highest class in the history of those 
 who speak the English language. His health 
 has in these few seasons back been precari- 
 ous, and at times his sufferings were fright- 
 ful. In a recent sermon Mr. Spurgeon inti- 
 mated that his end might be near. He said : 
 " My time is ended, although I had much 
 more to say. I can only pray the Lord to 
 give you to believe in him. If I should never 
 again have the pleasure of speaking for my 
 Lord upon the face of this earth, I should like 
 to deliver as my last confession of faith this 
 testimony that nothing but faith can save in 
 this nineteenth century ; nothing but faith can 
 save England ; nothing but faith can save the 
 present unbelieving Church ; nothing but firm 
 faith in the grand old doctrines of grace and
 
 THE HOLY SPIRIT. 
 
 235 
 
 in the ever-living and unchanging God can 
 bring back to the Church again a full tide of 
 prosperity, and make her to be the deliverer 
 of the nations for Christ; nothing but faith 
 in the Lord Jesus can save you or me. The 
 Lord give you, my brothers, to believe to the 
 utmost degree, for his name's sake ! Amen." 
 He died at Mentone, Italy, February 7 1 1 , 
 1892. Funeral services were held in the 
 Metropolitan Tabernacle in London, where he 
 had so industriously and faithfully ministered 
 all his life. After the mourners had entered 
 carriages, the procession started for Norwood 
 Cemetery. On the coffin lay an open Bible. 
 The sides of the hearse bore the text : " I 
 have fought a good fight, I have finished my 
 course, I have kept the faith." Places of 
 business between Kensington and Clapham 
 were closed, and many of the houses had 
 their blinds drawn. 
 
 53O The Light. S. M. 
 
 LORD, bid thy light arise 
 
 On all thy people here, 
 And when we raise our longing eyes, 
 
 Oh, may we find thee near ! 
 
 2 Thy Holy Spirit send, 
 To quicken every soul ; 
 
 And hearts, the most rebellious, bend 
 To thy divine control. 
 
 3 Let all that own thy name 
 Thy sacred image bear, 
 
 And light in every heart the flame 
 Of watchfulness and prayer. 
 
 4 Since in thy love we see 
 Our only sure relief, 
 
 Oh, raise our earthly minds to thee, 
 And help our unbelief. 
 
 Rev. William Hiley Bathurst, the writer of 
 this hymn, which is copied from his Psalms 
 and Hymns for Public and Private Use, 1831, 
 was the son of an English Member of Parlia- 
 ment. He was born at Clevedale near Bris- 
 tol, August 28, 1796, and received his educa- 
 tion at Winchester and Oxford, graduating at 
 Christ Church College as Bachelor of Arts, 
 1818. He took orders in the English Church 
 in 1819, and in 1820 was appointed rector of 
 Barwick-in-Elmet, near Leeds, where he re- 
 mained until 1852, when he resigned his liv- 
 ing because of conscientious scruples about 
 the use of certain portions of the Baptismal 
 and Burial Services. In 1863, on the death 
 of an elder brother, he succeeded to the fam- 
 ily estate, Lydney Park in Gloucestershire ; he 
 died there November 25, 1877. Mr. Bathurst 
 published several books, one of them a trans- 
 lation of the Georgics of Virgil, also about 
 two hundred hymns, thirty of which remain 
 in common use. His style is characterized 
 by simplicity and directness ; but his didactic 
 
 passages, are sometimes lacking in poetic 
 fervor. 
 
 53 | Teaching Truth. S. M. 
 
 COME, Spirit, source of light, 
 
 Thy grace is unconfinea; 
 Dispel the gloomy shades of night, 
 
 The darkness of the mind. 
 
 2 Now to our eyes display 
 The truth thy words reveal ; 
 
 Cause us to run the heavenly way, 
 Delighting in thy will. 
 
 3 Thy teachings make us know 
 The mysteries of thy love, 
 
 The vanity of things below, 
 The joy of things above. 
 
 4 While through this maze we stray 
 Oh, spread thy beams abroad ; 
 
 Disclose the dangers of the way, 
 And guide our steps to God. 
 
 The original form of this hymn, written by 
 Rev. Benjamin Beddome, was in long meter, 
 " Come, blessed Spirit ! source of light." It 
 is undated, but appeared in his Sermons, 1816, 
 and in his posthumous Hymns, 1817 ; and has 
 been extensively used. It teaches that in 
 God's Word, made plain to us by the Holy 
 Spirit, we are to find our guide through life. 
 
 Really it is a wonderfully fine thing for us 
 that so much of God's Word is biography. 
 Thus we learn how principles, good and bad, 
 can sway a human life, and be wrought into 
 its very bone and sinew. When Hannah 
 More and her sister moved to Cowslip Green, 
 and began to work there, they found but one 
 Bible in the parish, and that was used to prop 
 up a flower-pot. Such destitution seems as- 
 tonishing in a Christian land ; but how is this 
 any worse than neglecting the Bibles which 
 we have ? Are there no young men, strangers 
 in great cities, whose Bibles are serving even 
 poorer purposes ? Into your trunk, when you 
 left home, your mother's hands, perhaps, put 
 the sacred volume with all care. It may be 
 possible you read it for a little while ; but 
 where is it lying in its dust now ? 
 
 532 The heart melted. S. M. 
 
 COME, Holy Spirit, come, 
 
 With energy divine; 
 And on this poor benighted soul 
 
 With beams of mercy shine. 
 
 2 Oh, melt this frozen heart ; 
 This stubborn will subdue; 
 
 Each evil passion overcome, 
 And form me all anew. 
 
 3 Mine will the profit be. 
 
 But thine shall be the praise ; 
 And unto thee will I devote 
 The remnant of my days. 
 
 This small, but significant, hymn for 
 " Whitsuntide," written by Rev. Benjamin 
 Beddome, seems to have seen the light first 
 in Rippon's Selection, tenth edition, 1800.
 
 236 
 
 THE HOLY SPIRIT. 
 
 533 He works in us. S. M. 
 
 'T is God the Spirit leads 
 
 In paths before unknown ; 
 The work to be performed is ours, 
 
 The strength is all his own. 
 
 2 Supported by his grace 
 We still pursue our way ; 
 
 And hope at last to reach the prize, 
 Secure in endless day. 
 
 3 'T is he that works to will, 
 'T is he that works to do ; 
 
 His is the power by which we act, 
 His be the glory too. 
 
 Another of the familiar songs of Rev. 
 Benjamin Beddome, contained in his Hymns 
 Adapted to Public Worship, 1817, where it 
 begins with the line, " That we might walk 
 with God." This was changed in Bicker- 
 steth's Christian Psalmody, 1833, to the 
 present form, and in the modern collections 
 the alteration has been accepted. The orig- 
 inal title was "Leadings of- the Spirit," and 
 evidently allusion is made to the passage in 
 Paul's epistle, Philippians 2:12, 13. 
 
 534 
 
 ys. 
 
 All-divine. 
 
 HOLY GHOST ! with light divine, 
 Shine upon this heart of mine; 
 Chase the shades of night away, 
 Turn my darkness into day. 
 
 2 Holy Ghost ! with power divine, 
 Cleanse this guilty heart of mine; 
 Long hath sin, without control, 
 Held dominion o'er my soul. 
 
 3 Holy Ghost ! with joy divine, 
 Cheer this saddened heart of mine ; 
 Bid my many woes depart, 
 
 Heal my wounded, bleeding heart. 
 
 4 Holy Spirit ! all divine, 
 Dwell within this heart of mine; 
 Cast down every idol-throne, 
 Reign supreme and reign alone. 
 
 Rev. Andrew Reed, D. D., is best known, 
 and will be most gratefully remembered by 
 the world, as founder of five benevolent in- 
 stitutions, all situated in London, the re- 
 sult of his energy and wide charity, and 
 designed for orphans, idiots, and incurables. 
 He was born in London, November 27, 1787, 
 and studied for the Congregational ministry 
 at Hackney College. His first charge was 
 the New Road Chapel, St. George's-in-the- 
 East ; from there the congregation went to 
 Wycliffe Chapel, which was built in 1830 
 through his exertions. He continued in this 
 pastorate for fifty years, the only interruption 
 of his labors being a visit to America in 1834. 
 This was at the time of a great religious re- 
 vival, and immediately after his return a sim- 
 ilar experience occurred in his own church. 
 He published several works on the subject 
 of revivals which were of great service to 
 
 churches in general : Narrative of the Revi- 
 val of Religion in Wycliffe Chapel ; Narra- 
 tive of the Visit to the American Churches ; 
 and Advancement of Religion the Claim of 
 the Times. Dr. Reed also made a compila- 
 tion, entitled, The Hymn-Book, prepared 
 from Dr. Watts' Psalms and Hymns and 
 Other Authors, with some Originals, 1842. 
 This included the one now before us with 
 twenty more of his own compositions. This 
 is still in use by some churches in England 
 and the colonies. He died February 25, 
 1862. 
 
 535 "The Things of Christ." 75. 
 
 HOLY Spirit ! gently come, 
 Raise us from our fallen state; 
 
 Fix thy everlasting home 
 In the hearts thou didst create. 
 
 2 Now thy quickening influence bring, 
 On our spirits sweetly move ! 
 
 Open every mouth to sing 
 Jesus' everlasting love. 
 
 3 Take the things of Christ, and show 
 What our Lord for us hath done ; 
 
 May we God the Father know 
 Through his well-beloved Son. 
 
 Rev. William Hammond wrote this piece 
 for his Psalms, Hymns, and Spiritual Songs, 
 1745. It is included in the Dictionary of 
 Hymnology among the translations of the 
 " Veni, Creator Spiritus." But it is surely 
 more like a paraphrase than like a version. 
 Allusion is made at the close to John 14 : 26 ; 
 and 16:15. 
 
 536 The Gifts bestowed. 75. 
 
 , HOLY Spirit, in my breast 
 
 Grant that lively faith may rest, 
 And subdue each rebel thought 
 To believe what thou hast taught. 
 
 2 Faith, and hope, and charity, 
 Comforter, descend from thee ; 
 Thou the anointing Spirit art, 
 These thy gifts to us impart 
 
 3 Till our faith be lost in sight, 
 Hope be swallowed in delight, 
 Love return to dwell with thee, 
 In the threefold Deity ! 
 
 This is one of the poems included in Bish- 
 op Richard Mant's Ancient Hymns, 1837. It 
 is entitled, " Hymn to the Comforter for 
 ' Faith, Hope, and Charity.' " Some of the 
 lines have been altered. 
 
 537 "Keep me, Lord!" 
 
 GRACIOUS Spirit, Love divine! 
 Let thy light within me shine; 
 All my guilty fears remove. 
 Fill me with thy heavenly love. 
 
 2- Speak thy pardoning grace to me, 
 Set the burdened sinner free; 
 Lead me to the Lamb of God ; 
 Wash me in his precious blood. 
 
 75.
 
 THE HOLY SPIRIT. 
 
 237 
 
 3 Life and peace to me impart, 
 Seal salvation on my heart ; 
 Breathe thyself into my breast 
 Earnest of immortal rest. 
 
 4 Let me never from thee stray, 
 Keep me in the narrow way ; 
 Fill my soul with joy divine, 
 Keep me, Lord ! for ever thine. 
 
 Very little is known concerning John 
 Stocker, the author of this hymn, beyond the 
 bare facts of his life as found in an article of 
 the Herzog Encyclopedia. From this we 
 learn that he was born in Honiton, Devon- 
 shire, England; that most likely he was an 
 acquaintance, possibly an intimate friend, of 
 Toplady, whose home was for several seasons 
 not far away from Honiton. This man, with 
 the scant biography, during the years before 
 and after 1777, contributed to the Gospel 
 Magazine nine hymns ; these were issued 
 again by Daniel Sedgwick in 1861. Among 
 this early group the present hymn was in- 
 cluded ; it has been in many of the hymnals 
 since, and has enjoyed great favor with the 
 churches. 
 
 538 
 
 "Inward Teachings." 
 
 ETERNAL Spirit, we confess 
 And sing the wonders of thy grace ; 
 Thy power conveys our blessings down 
 From God the Father and the Son. 
 
 2 Enlightened by thy heavenly ray, 
 Our shades and darkness turn to day ; 
 Thine inward teachings make us know 
 Our danger and our refuge too. 
 
 L. M. 
 
 All our imperious lusts suoaue, 
 And form our wretched hearts anew. 
 
 Dr. Isaac Watts gives this as No. 133 of 
 his Book II. He entitles it very simply, " The 
 Operations of the Holy Spirit." The theme 
 .appears uninviting because of the tameness 
 of a mere enumeration ; but the hymn has 
 .always been popular in the United States for 
 use in conference-meetings. 
 
 539 "Veni, Creator!" . L. M. 
 
 COME, O Creator Spirit blest ! 
 And in our souls tak up thy rest : 
 Come, with thy grace, and heavenly aid, 
 To fill the hearts which thou hast made. 
 
 2 Great Comforter ! to thee we cry ; 
 O highest gift of God most high ! 
 
 O fount oflife ! O fire of love ! 
 Send sweet anointing from above ! 
 
 3 Kindle our senses from above, 
 
 And make our hearts o'erflow with love; 
 With patience firm, and virtue high, 
 The weakness of our flesh supply. 
 
 4 Far from us drive the foe we dread, 
 And grant us thy true peace instead ; 
 So shall we not, with thee for guide, 
 Turn from the path of life aside. 
 
 The favor with which the ancient Latin 
 .hymn, " Vent, Creator Spiritus" has been 
 
 received into the hearts of God's people all 
 through the ages, is evidenced, if by nothing 
 else, by the eagerness with which the singers 
 of sacred song have hastened to translate it 
 into convenient meter for modern use. Ed- 
 ward Caswall is the author of the version 
 here before us ; it was printed in Lyra Ca- 
 tholica, 1849. 
 
 ' ' The book -unfold. " L. M . 
 
 COME, blessed Spirit ! source of light ! 
 
 Whose power and grace are unconfined. 
 Dispel the gloomy shades of night 
 
 The thicker darkness of the mind. 
 
 2 To mine illumined eyes display 
 The glorious truths thy word reveals ; 
 
 Cause me to run the heavenly way, 
 Thy book unfold, and loose the seals. 
 
 540 
 
 4 While through this dubious maze I stray, 
 Spread, like the sun, thy beams abroad, 
 
 To show the dangers of the wayj 
 And guide my feeble steps to God. 
 
 We find the piece here quoted in Rev. 
 Benjamin Beddome's Sermons, 1816; and 
 also in his Hymns, which were published 
 posthumously in 1817. There it has four 
 stanzas of four lines each. In some of our 
 hymn-books the first line is given as " Come, 
 Spirit! source of light;" but in the version 
 before us it appears as it was originally. 
 
 54 | Spirit of Grace. L. M. 
 
 COME, sacred Spirit, from above, 
 And fill the coldest heart with love : 
 Oh, turn to flesh the flinty stone, 
 And let thy sovereign power be known. 
 
 2 Speak thou, and from the haughtiest eyes 
 Shajl floods of contrite sorrow rise ; 
 While all their glowing souls are borne 
 
 To seek that grace which now they scorn. 
 
 3 Oh, let a holy flock await 
 
 In crowds around thy temple-gate 
 Each pressing on with zeal to be 
 A living sacrifice to thee. 
 
 In the original hymn, which Dr. Philip 
 Doddridge wrote in 1740, two other stanzas 
 appear, but neither of them helps in common 
 use. The piece commences, " Hear, gracious 
 Sovereign, from above." As it now stands, 
 it fitly represents the words of our Lord : 
 " The' hour cometh, and now is, when the 
 true worshipers shall worship the Father in 
 spirit and in truth." Really, it would appear 
 from this that it is not at all worth while to 
 consider any question whatever concerning a 
 place of prayer. Jeremiah could be heard 
 from the dungeon, Daniel from the lions' 
 den ; Paul gained an answer on shipboard, 
 and Jonah sent an excellent petition from 
 under the waves of the sea ; Nathanael was
 
 238 
 
 THE HOLY SPIRIT. 
 
 not unheeded standing beneath the fig-tree, 
 nor was Israel turned away when he wrestled 
 in the mountain of Gilead. Each prayer, fer- 
 vent in spirit and effectual in reward, encour- 
 aged the saint which lifted it to say, no mat- 
 ter where he 'happened to be at the time, 
 " This place is none other but the house of 
 God, and this is the gate of heaven !" 
 
 542 
 
 Invocation. 
 
 COME, gracious Spirit, heavenly Dove, 
 With light and comfort from above : 
 Be thou our guardian, thou our guide! 
 O'er every thought and step preside. 
 
 2 To us the light of truth display, 
 
 And make us know and choose thy way ; 
 
 Plant holy fear in every heart, 
 
 That we from God may ne'er depart. 
 
 3 Lead us to holiness the road 
 That we must take to dwell with God ; 
 Lead us to Christ, the living way, 
 Nor let us from his precepts stray. 
 
 4 Lead us to God, our final rest, 
 To be with him for ever blest ; 
 
 Lead us to heaven, its bliss to share 
 Fullness of joy for ever there ! 
 
 Before his delusion appeared Rev. Simon 
 Browne had published a volume of Sermons, 
 1722, and a book containing 200 religious 
 poems, entitled Hymns and Spiritual Songs, 
 1720. He was fond of Watts as a friend and 
 as a leader in hymnody, and many would 
 think he imitated him too, and always to his 
 own benefit, for his own work was never very 
 poetical, but the rather stately and somewhat 
 solid. His best hymn is the one before us ; 
 it has been popular with all the churches, and 
 appears almost invariably in the modern 
 hymnals. He felt the power of the Holy 
 Spirit of God with him through all the va- 
 garies of his feeble reason. Indeed, his case 
 has been one of those which have been often 
 instanced in the medical and philosophical 
 books as very peculiar. At the time when 
 his mind first began to wander he lost his 
 wife and his son, both of whom he tenderly 
 loved. But the explanation of his deepest 
 distress has generally been found in the re- 
 sult of an attack made upon him by a high- 
 way robber. As the villain, according to the 
 custom in all ages, presented the pistol and 
 demanded his money, this muscular Cbngre- 
 gationalist, being of a large and sinewy build, 
 seized him suddenly by the throat, disarmed 
 him, and flung him down, while he sent a 
 friend opportunely with him for assistance. 
 When help came it was evident at the first 
 look that the clergyman's grip had strangled 
 his antagonist to death. This incident 
 wrought painfully upon the good man's 
 mind. He often wished to destroy himself ; 
 
 sometimes his conscience upbraided him as if 
 he had been a second Lamech, and ought to 
 cry out : " I have slain a man to my wound- 
 ing, and a young man to my hurt." Such 
 experiences give a pathetic meaning to his 
 longing to be led by the Holy Spirit into 
 complete sanctification and to the heaven of 
 rest. 
 
 L. M. 543 
 
 Vent, Creator. L. M. 
 
 CREATOR Spirit, by whose aid 
 The world's foundations first were laid, 
 Come, visit every waiting mind ; 
 Come, pour thy joys on human-kind. 
 
 2 Thrice holy Fount, thrice holy Fire, 
 Our hearts with heavenly love inspire; 
 Come, and thy sacred unction bring 
 To sanctify us, while we sing. 
 
 3 O Source of uncreated light, 
 The Father's promised Paraclete 
 From sin and sorrow set us free, 
 And make us temples worthy thee ! 
 
 4 Make us eternal truths receive, 
 And practise all that we believe ; 
 Give us thyself, that we may see 
 The Father and the Son, by thee. 
 
 JOHN DRYDEN. 
 
 " O happy youth, who had Homer to be the 
 herald of your virtues !" So cried Alexan- 
 der the Great as he stood upon the tomb of 
 Achilles and thought of the fame of the Iliad. 
 It really makes a mighty difference how even 
 the best of men are advertised. Here is Ra- 
 banus Maurus done into English verse from 
 the Latin by no less a person than John 
 Dryden : laudatus a laudato, " a great man 
 praised by a great praised man." Concerning 
 the Vent, Creator a mysterious monk of Salz- 
 burg once said : " Whoever repeats this hymn, 
 by day or by night, him shall no enemy, visi- 
 ble or invisible, assail." Popular feeling seems 
 to have caught a portion of the nameless 
 priest's enthusiasm ; for this song of praise to
 
 THE HOLY SPIRIT. 
 
 239 
 
 the Holy Ghost has been translated by many 
 of the highest of poets, rivaling each other in 
 their efforts to do him honor, and sung over 
 the whole world. 
 
 The author of the ancient Latin hymn, 
 Rabanus Maurus, was Abbot of Fulda and 
 Archbishop of Mayence in the eighth cen- 
 tury ; he was commonly called " the foremost 
 German of his time." It is fair to say that his 
 claim to this composition is not admitted by 
 all critics.- John Dryden, who wrote this trans- 
 lation into English, was the famous poet, 
 whose biography can be found in every class- 
 book. He was born at Aldwinkle, Northamp- 
 tonshire, August 9, 1631, and died May I, 1700. 
 
 544 The Spirit near. L. M. 
 SURE the blest Comforter is nigh, 
 
 'T is he sustains my fainting heart ; 
 Else would my hopes for ever die, 
 And every cheering ray depart. 
 
 2 Whene'er, to call the Saviour mine, 
 With ardent wish my heart aspires, 
 
 Can it be less than power divine 
 That animates these strong desires? 
 
 3 And, when my cheerful hope can say, 
 I love my God and taste his grace, 
 
 Lord ! is it not thy blissful ray 
 That brings this dawn of sacred peace ? 
 
 4 Let thy good Spirit in my heart 
 For ever dwell, O God of love ! 
 
 And light and heavenly peace impart, 
 Sweet earnest of the joys above. 
 
 Miss Anne Steele began, in the Poems by 
 Theodosia, 1760, a piece consisting of eight 
 stanzas, with the line, " Dear Lord, and shall 
 thy Spirit rest," and entitled it, " The Influ- 
 ences of the Spirit of God in the Heart." Out 
 of this the stanzas chosen here have been 
 taken. The Scriptural reference is to John 
 14: 16, 17. This hymn has been familiar in 
 all the history of New England, to Christian 
 hearts especially during periods of revival in 
 the churches. 
 
 545 " Come and shine." 75, 3!. D. 
 HOLY Spirit, come and shine 
 
 Sweetly in this heart of mine, 
 With thy heavenly love and light ; 
 
 Come, thou Father of the poor ; 
 
 Come, thou Giver, great and sure; 
 Come, and make my spirit bright ! 
 
 2 Best of all my helpers, thou ! 
 Dearest guest that I can know, 
 
 Freshest draught that I can find : 
 In my labor thou art peace, 
 Thou dost bid my fever cease, 
 
 To my sorrows thou art kind. 
 
 3 O thou blessed Light of Light, 
 Fill thou every secret height 
 
 In thy servant's waiting soul ! 
 Save for this, thy heavenly aid, 
 Man would be for nothing made; 
 
 Not a sin could he control. 
 
 4 Cleanse thou every sordid place, 
 Soften harshness by thy grace, 
 
 Heal the wounds I feel within ; 
 Bend the stubborn will to thine, 
 Cheer the thoughts that droop and pine 
 
 Rule whatever turns to sin ! 
 
 5 Give to them that faithful be 
 Everlasting trust in thee, 
 
 All thy sevenfold gifts bestow ; 
 Gjve to virtue her reward, 
 Give us safety in our Lord, 
 
 Give what joy immortals know ! 
 
 SAMUEL WILLOUGHBY DUFFIELD. 
 
 This piece was translated by Rev. Samuel 
 Willoughby Dumeld from the Vent, Sancte 
 Spiritus, which was written by Hermannus 
 Contractus, the crippled monk of Reichenau, 
 in the eleventh century. " There is no stranger 
 series of events than that which now brings 
 this hymn into connection with the name of 
 Hermannus, instead of the usual ascription to 
 Robert II., King of France. See, for the full 
 account, ' The Latin Hymn-Writers and their 
 hymns.' The present translation first appeared 
 in Laudes Domini, 1884." 
 
 This is the modest inscription which the 
 author of English Hymns placed upon his 
 own piece now before us. So enthusiastic 
 was he concerning the authorship of the an- 
 cient Latin composition, which he really be- 
 lieved he had established, that one feels a 
 little sad to have to record that he did not 
 after all fully succeed in convincing some of 
 his critics. 
 
 Rev. Samuel Augustus Willoughby Duffield 
 came of a line of Presbyterian ministers as il- 
 lustrious as any in that great denomination of 
 Christians in America. His grandfather, Rev 
 Dr. George Duffield, and his father, Rev. Dr. 
 George Duffield, Jr., were among the most wor- 
 thily prominent clergymen of their day. If our 
 friend and fellow - worker Nulli flebilior 
 guam mihi had lived to his completed 
 strength and promise, he would have filled
 
 240 
 
 THE HOLY SPIRIT. 
 
 out the fame of the family and left it undi- 
 minished. 
 
 He was born in Brooklyn, N. Y., September 
 24, 1843, and graduated at Yale College, 1863. 
 Ordained in 1867, he served several churches 
 successively in Bergen, N. J., in Ann Arbor, 
 Mich., in Chicago, III, in Altoona, Pa. ; and 
 then in 1881 became pastor of the Westmin- 
 ster Presbyterian Church in Bloomfield, N. J., 
 in which position he remained until his death, 
 May 12, 1887. Everywhere he left his mark 
 as an industrious worker, a brilliant preacher, 
 an influential and public-spirited citizen. He 
 wrote constantly for the press, contributing 
 both in poetry and prose. The five hymns he 
 gave to Laudes Domini, 1 884, were among 
 the most welcome and excellent it contained. 
 
 His main works were English Hymns : their 
 Author sand History, 1886; and Latin Hymn- 
 IVriters and their Hvmns (edited posthu- 
 mously by Dr. R. E. Thompson), 1889. The 
 first of these was the best of all the books of 
 annotations up to the time of its issue, show- 
 ing great research, brilliancy, and accurate 
 scholarship. The other one was more to his 
 taste, and was full of erudition and quaint 
 discourse concerning the ancient treasures of 
 the church. 
 
 His people loved him tenderly, and on the 
 silver plate of his coffin placed the word, " Di- 
 lectissfmus." 
 
 546 Lord of Light. 75, 3!. D. 
 
 HOLY Spirit, Lord of Light, 
 From the clear, celestial height 
 
 Thy pure beaming radiance give. 
 Come, thou Father of the poor, 
 Come with treasures which endure ; 
 
 Come, thou Light of all that live. 
 
 2 Thou, of all consolers best, 
 Thou, the soul's delightsome guest, 
 
 Dost refreshing peace bestow. 
 Thou in toil art comfort sweet, 
 Pleasant coolness in the heat, 
 
 Solace in the midst of woe. 
 
 3 Light immortal, Light Divine, 
 Visit thou these hearts of thine, 
 
 And our inmost being fill. 
 If thou take thy grace away, 
 Nothing pure in man will stay, 
 
 All his good is turned to ill. 
 
 4 Heal our wounds : our strength renew ; 
 On our dryness pour thy dew ; 
 
 Wash the stains of guilt away. 
 Bend the stubborn heart and will ; 
 Melt the frozen, warm the chill ; 
 
 Guide the steps that go astray. 
 
 5 Thou, on those who evermore 
 Thee confess and thee adore, 
 
 In thy sevenfold gifts descend ; 
 Give them comfort when they die ; 
 Give them life with thee on high ; 
 
 Give them joys that never end. 
 
 This is one of Rev. Edward Caswall's fine 
 translations from the Latin, " V.eni, Sancte 
 
 Spiritus," found in Lyra Catholica, 1849. 1 
 mediaeval times the original hymn was so 
 much admired that it was often called the 
 "Golden Sequence." It is a fervent prayer 
 for the indwelling of the Spirit,- from whom 
 alone can come a new growth. Mere ex- 
 ternal efforts at self-reform do not amount 
 to much. The heart needs warming by the 
 Holy Ghost that the life may throw the world- 
 liness off. 
 
 Go forth in the winter morning, and mark a 
 little cottage half buried in the snow. Great 
 ranks of icicles are pendent from its eaves. 
 Smokeless, the chimney stands crowned with 
 a snowy tuft on its summit, like the white 
 plume of a hussar. The trees in the yard 
 arch the roof, and burden it, as they bend un- 
 der the load of sleet and drift. How cold and 
 cheerless you wonder if any one ever lived 
 in it you shiver as you look at it what will 
 you do ? Of course you would never do any 
 good by mounting the gable and toiling away 
 with the shovel. No : dig in to the door if 
 you can. Once inside, kindle a roaring fire on 
 the hearth, pile on the wood, send the brisk 
 hot flames wreathing up the frosty chimney. 
 And ere long you will see the shingles steam- 
 ing at the ridge, the window-panes clearing 
 up, the icicles dropping off one by one ; and 
 at last, with one great plunge, that rights up 
 the trees and shakes the burdened building 
 free, the cataract of snow slides off the roof, 
 and home begins again where winter was en- 
 throned. 
 547 
 
 C. P. M. 
 
 The Solace in all Woes. 
 
 COME, Holy Spirit, from above, 
 
 And from the realms of light and love 
 
 Thine own bright rays impart. 
 Come, Father of the fatherless, 
 Come, Giver of all happiness, 
 
 Come, Lamp of every heart. 
 
 2 O thou, of comforters the best, 
 
 O thou, thesojl's most welcome guest, 
 
 O thou, our sweet repose, 
 Our resting-place from life's long care, 
 Our shadow from the world's fierce glare, 
 
 Our solace in all woes. 
 
 3 Wash out each dark and sordid stain, 
 Water each dry and arid plain, 
 
 Raise up the'bruised reed. 
 Enkindle what is cold and chill, 
 Relax the stiff and stubborn will, 
 
 Guide those that goodness need. 
 
 It would seem as if these multiplied trans- 
 lations of the " Vent, Sancte Spiritus " would 
 be needless for the uses of a congregation. 
 But they represent different meters, and are 
 presented therefore with new music ; and they 
 are memorials of men who have won highest 
 favor in the churches. Here, for example, we 
 have the work of Dean Arthur Penrhyn Stan- 
 ley, published first in Macmillans Magazine,
 
 THE HOLY SPIRIT. 
 
 241 
 
 June, 1873 ; who would be willing to be with- 
 out his fresh song? It affords. a keen critical 
 interest to compare the various versions of 
 this old hymn as they invite our admiration, 
 like so many flowers in an anthology, or like 
 so many high-born maidens in the drawing- 
 room of a queen. 
 
 548 
 
 Giver of Truth. 
 
 C. P. M. 
 
 O HOLY Ghost, thou Fount of light, 
 Thy blessed radiance puts to flight 
 
 The darkness of the mind; 
 The pure are onjy pure through thee; 
 And thou the prisoner dost set free, 
 
 And cheer with light the blind. 
 
 2 Thy grace eternal truth instills. 
 The ignorant with knowledge fills, 
 
 A\yakens those who sleep, 
 Inspires the tongue, informs the eye, 
 Expands the heart with charity, 
 
 And comforts all who weep. 
 
 3 Teach us to aim at heaven's hijh prize, 
 And for its glory to despise 
 
 The world and all below ; 
 Cleanse us from sin, direct us right, 
 Illume us with thy heavenly light, 
 
 Thy peace on us bestow. 
 
 4 Lord of all sanctity and might, 
 Eternal thou and infinite, 
 
 The life of earth and heaven ; 
 To thee the High and Holy One, 
 To thee, with Father, and with Son, 
 
 Be praise and glory given. 
 
 The hymn of Adam of St. Victor, " Qui 
 procedis ab titroque" is found in the Limoges 
 Sequentiary of the twelfth century. Of this 
 Edward Caswall has offered the present 
 translation ; it was published in his Hymns 
 and Poems, 1873. It so happens that we are 
 just now in the midst of a series of " sequen- 
 ces," and the versions are multiplied. A se- 
 quence, as the old monks phrased it, was a 
 peculiar sort of strain with long notes to it, 
 which " followed " the Alleluia that came be- 
 tween the Epistle and the Gospel in the reg- 
 ular service of the Roman Church. The 
 deacon who officiated had some little space 
 to traverse in crossing to the reading-desk, 
 and the choir used to prolong the last sylla- 
 ble ia to cover the break. They slurred it, 
 and rolled it, and kept it up droningly till 
 everybody grew tired. Mabillon defines a 
 sequence as " a rhythmical prayer." It was in- 
 vented in order to cover this awkward inter- 
 minableness of the close of the Alleluia, and 
 bridge over the slow procession of the min- 
 ister, and give him a breathing-space before 
 he began to read again. For a while the 
 novelty made poor substitution, for it so clung 
 to the long notes of music that it was com- 
 pared to the wailing and droning of a slow 
 mill-wheel doing its work under a lack of oil 
 at the axle. But the matter advanced into 
 perfection. And we have to be glad that the 
 
 " Sancti Spiritus adsit," and the grand old 
 " Vent, Creator Spiritus" and the " Rex om- 
 nipotens" and the inimitable "Chorus Nova: 
 Hierusalem " were all " sequences " that came 
 out of the dire necessity of stopping a mill- 
 wheel droning in church. 
 
 549 The Valley of dry Bones. C. P. M. 
 
 DESCEND from heaven, celestial Dove, 
 With flames of pure seraphic love 
 
 Our ravished breasts inspire. 
 O Fount of joy, blest Paraclete, 
 Warm our cold hearts with heavenly heat, 
 
 And set our souls on fire. 
 
 2 Breathe on these bones, so dry and dead ; 
 Thy sweetest, softest influence shed 
 
 In all our hearts abroad. 
 Point out the place where grace abounds : 
 Direct us to the bleeding wounds 
 
 Of our incarnate God. 
 
 3 Conduct, blest Guide, thy sinner-train 
 To Calvary, where the Lamb was slain, 
 
 And with us there abide. 
 Let us our loved Redeemer meet, 
 Weep o'er his pierced hands and feet, 
 
 And view his wounded side. 
 
 Rev. Joseph Hart composed this hymn ; it 
 would strike some close critics that he had 
 designated it for his version of the same old 
 " Veni, Sancte Spiritus," in his Hymns, 1759. 
 It has touches of resemblance, but it is no 
 proper translation. The piece is useful, if 
 for nothing else, because of its allusion to the 
 figure of the ancient seer in Ezekiel 37 : i-io. 
 
 550 "Shed thine influence." ios. 
 
 HAIL, Holy Spirit, bright immortal Dove! 
 Great spring of light, of purity and love : 
 Proceeding from the Father and the Son, 
 Distinct from both, and yet with both but one. 
 
 2 O Lord, from thee one kind and quickening ray 
 Will pierce the gloom and re-enkindle day ; 
 
 Will warm the frozen heart with love djvine, 
 And with its Maker's image make it shine. 
 
 3 Oh, shed thine influence, and thy power exert ; 
 Clear my dark mind, and thaw my icy heart ; 
 Pour on my drowsy soul celestial day, 
 
 And heavenly life to all its powers convey. 
 
 This hymn by the half-insane preacher of 
 Old Jewry, in London, the Rev. Simon 
 Browne, appears with the others in his little 
 book, Hymns and Spiritual Songs, 1720. It 
 is compiled from a poem twelve stanzas long. 
 It well illustrates the didactic character of 
 this author's poetry. It is valuable as show- 
 ing the ruggedly orthodox faith of the man 
 who has sometimes been accused of being of 
 a wavering confidence in the great doctrine 
 of the Triune Nature of the Godhead. He 
 here preaches as he prays, and professes his 
 creed as he sings. The personality of the 
 Spirit of divine grace is distinctly acknowl- 
 edged ; the poet warms his " frozen heart 
 with love divine." Some religious people say 
 " it " if they have occasion to speak of the Holy 
 16
 
 242 
 
 THE HOLY SPIRIT. 
 
 Ghost ; the Bible invariably is sure to say 
 " he " and " him " when it reveals his agency 
 and divinity. Again in this hymn, as in the 
 others of his we sing, we are reminded of the 
 awful experiences of this godly man in the 
 midst of his malady. A Christian heart alone 
 can understand the aid there is in the thought 
 of this Third Person of the adorable Trinity 
 always close at hand, tender and compassion- 
 ate ; it makes one long to understand more 
 perfectly the exact meaning of the expression, 
 "the love of the Spirit." No one can doubt 
 that this bewildered poet found comfort in 
 such considerations. " Clear my dark mind," 
 he prays ; " pour on my soul celestial day !" 
 
 551 
 
 Guidance into Truth. 
 
 O THOU great Friend to all the sons of men, 
 Who once appeared in humblest guise below, 
 
 Sin to rebuke, to break the captive's chain, 
 And call thy brethren forth from want and woe ! 
 
 2 We look to thee : thy Spirit gives the light 
 Which guides the nations, groping on their way, 
 
 Stumbling and falling in disastrous night, 
 Yet hoping ever for the perfect day. 
 
 3 Yes : thpu art still the Life ; thou art the Way 
 The holiest know Light, Life, and Way of heaven ; 
 
 And they who dearest hope, and deepest pray, 
 Toil by the light, life, way, which thou hast given. 
 
 THEODORE PARKER. 
 
 Most of those who sing this song of praise 
 to our Lord Jesus Christ, the " Light, Life, 
 and Way of heaven," would be surprised to 
 be told for the first time that it was composed 
 by Rev. Theodore Parker, M. A., one of the 
 most prominent, pronounced, and extreme of 
 all the ministers of the Unitarian Church in 
 America. He was conspicuous for the length 
 to which he suffered the expression of his 
 individual opinions to go. He denied the 
 Trinity of the Godhead and utterly rejected 
 the Deity of the Saviour, and yet he here de- 
 
 clares that Jesus is " the Way the holiest 
 know." He asserts that the Spirit of Jesus, 
 " who once appeared in humblest guise Le- 
 low," guides the nations. He says that " they 
 who dearest hope and deepest pray " toil by 
 the light, life, and way which he has given. 
 Hence the hymn, which is in its structure a 
 sonnet, possesses an unusual pathos as we 
 remember the great generous- hearted man 
 who wrote it. We are prepared to believe 
 the statement that, during all his theological 
 wanderings, " hoping ever for the perfect 
 day," yet confessedly " stumbling and falling 
 in disastrous night," like the rest of our lost 
 race, he kept a bust of Jesus Christ constant- 
 ly upon the desk where he studied. 
 
 Theodore Parker never came into notice 
 specially as a poet. I know of no other hymn 
 than this which has had circulation. This 
 one appears in Lyra Americana, and I have 
 seen it in two collections for church use be- 
 sides Laudes Domini. It is printed also in 
 his biography by Rev. O. B. Frothingham. 
 The facts of his career are easily accessible and 
 measurably familiar. He was born in Lex- 
 ington, Mass., August 24, 1810, the youngest 
 of eleven children in the same household. 
 His native village is historic. In that first bat- 
 tle of the Revolution his grandfather com- 
 manded a company, and his ancestors fought 
 all through the war of Independence. At the 
 age of twenty he was examined and received 
 into Harvard College. But he did not grad- 
 uate ; he only received the honorary degree of 
 Master of Arts in 1840. He taught school 
 for a while, and was ordained to the ministry 
 in 1837 at West Roxbury, Mass. A new so- 
 ciety was formed for him in Boston, and to 
 this he went as minister in 1846. From that 
 time forward he was recognized as outside of 
 every regular communion, with beliefs and 
 disbeliefs of his own. He was a patriot, an 
 intense antislavery champion, a prodigious 
 worker, a well-read scholar. His health 
 broke in 1859; he went abroad for relief, but 
 died in Italy, May 10, 1860. He was buried 
 in the Protestant cemetery in Florence. Just 
 now we read in the papers that a new head- 
 stone has been erected over his grave, and 
 unvailed in the presence of many American 
 and English residents. The expense was paid 
 by the subscriptions of a large number of 
 friends and admirers of the Boston preacher. 
 
 552 
 
 "Thy loving Spirit." 
 
 TEACH me to do the thing that pleaseth thee; 
 
 Thou art my God, in thee I live and move ; 
 Oh, let thy loving Spirit lead me forth 
 
 Into the land of righteousness and love.
 
 MAN'S LOST CONDITION. 
 
 243 
 
 2 Thy love the law and impulse of my soul, 
 Thy righteousness its fitness and its plea, 
 
 Thy loving Spirit mercy's sweet control 
 To make me liker, draw me nearer thee. 
 
 3 My highest hope to be where, Lord, thou art, 
 To lose myself in thee my richest gain, 
 
 To do thy will the habit of my heart, 
 To grieve the Spirit my severest pain. 
 
 4 Thy smile my sunshine, all my peace from thence, 
 From self alone what could that peace destroy? 
 
 Thy joy my sorrow at the least offence, 
 My sorrow that I am not more thy joy. 
 
 This comes from Rev. Dr. John Samuel 
 Bewley Monsell's Hymns of Love and Praise, 
 1863, where it is entitled, " Divine Teaching," 
 has four stanzas, and makes reference to 
 Psalm 143: 10 : "Teach me to do thy will; 
 for thou art my God : thy Spirit is good ; lead 
 me into the land of uprightness." 
 
 553 
 
 The Fullness of Grace. 
 
 O HOLY Spirit ! now descend on me 
 As showers of rain upon the thirsty ground : 
 
 Cause me to flourish as a spreading tree ; 
 May all thy precious fruits in me be found. 
 
 2 Be thou my guide into all truth divine ; 
 Give me increasing knowledge of my God ; 
 
 Show me the glories that in Jesus shine, 
 And make my heart the place of his abode. 
 
 3 Be thou my quickener in me revive 
 
 Each drooping grace so prone to fade and die; 
 Help me on Jesus day by day to live, 
 And loosen more and more each earthly tie. 
 
 4 Blest Spirit! I would yield myself to thee, 
 Do for me more than I can ask or think ; 
 
 Let me thy holy habitation be, 
 And daily deeper from thy fullness drink. 
 
 Through long years of illness the brave pa- 
 tience and uncomplaining spirit of Miss Chris- 
 tina Forsyth rendered her peculiarly dear to 
 her many friends, for whom she was always 
 thoughtful and unselfish. She wrote a num- 
 ber of poems, most of which were published 
 posthumously as Hymns by C. F., 1861, and 
 whence the piece quoted was taken ; but her 
 life was a more powerful influence for good 
 than anything she has written. She was born 
 at Liverpool, England, in 1825, and died at 
 Hastings, March 16, 1859. 
 
 554 
 
 The heart on the altar. 
 
 SPIRIT of God ! descend upon my heart ; 
 
 Wean it from earth, through all its pulses move ; 
 Stoop to my weakness, mighty as thou art, 
 
 And make me love thee as I ought to love. 
 
 2 Teach me to feel that thou art always nigh ; 
 Teach me the struggles of the soul to bear; 
 
 To check the rising doubt, the rebel sigh ; 
 Teach me the patience of unanswered prayer. 
 
 3 Teach me to love thee as thine angels love, 
 One holy passion filling all my frame ; 
 
 The baptism of the heaven-descended Dove, 
 My heart an altar, and thy love the flame ! 
 
 " If we live in the Spirit, let us also walk in 
 the Spirit," is the text appended to the orig- 
 
 inal of this hymn, which had five stanzas, and 
 was published in 1854 in a volume entitled, 
 Psalms and Hymns for Public Worship. 
 Its author was Rev. George Croly, LL. D., 
 who has been successful in other departments 
 of literature besides hymn-writing. He was 
 born in Dublin, Ireland, August 17, 1780, and 
 studied at Trinity College in that city, grad- 
 uating in 1804. After his ordination as a 
 minister of the Established Church he spent 
 a few years in the north of Ireland, but in 
 1 8 10 removed to London and applied himself 
 to literary work. Finally he was appointed 
 to the united livings of St. Stephen's, Wai- 
 brook, London, and St. Benet, Sherehog. 
 These he retained until his death, which took 
 place suddenly while he was walking in the 
 street in Holborn, London, November 24, 
 1860. 
 
 555 
 
 ' No Other Name.' 
 
 S. M. 
 
 NOT all the blood of beasts 
 
 On Jewish altars slain 
 Could give the guilty conscience peace, 
 
 Or wash away the stain. 
 
 2 But Christ the heavenly Lamb 
 Takes all our sins away, 
 
 A sacrifice of nobler name 
 And richer blood than they. 
 
 3 My faith would lav her hand 
 On that dear head" of thine, 
 
 While like a penitent I stand, 
 And there confess my sin. 
 
 4 My soul looks back to see 
 The burdens thou didst bear, 
 
 When hanging on the cursed tree, 
 And hopes her guilt was there. 
 
 5 Believing, we rejoice 
 
 To see .the curse remove ; 
 We bless the Lamb with cheerful voice, 
 And sing his dying love. 
 
 Taken from Dr. Isaac Watts' Hymns, 
 where it is No. 142 of Book II., and is en- 
 titled, " Faith in Christ our Sacrifice." For 
 those who are so apt and swift in condemna- 
 tion of hymns that attempt to " sing doc- 
 trine," it only remains for us to call attention 
 to the fact that this one in particular has the 
 whole Gospel of divine grace in a succession 
 of stanzas, presented in a most remarkable 
 way, and still the versification is graceful, 
 flowing, and beautiful. 
 
 It begins with the lost state of man, utterly 
 hopeless in his ruin, deeply in pain, guilty 
 before the law, broken and sad : -verse i. 
 The picture is melancholy and full of shame. 
 Every attempt at self-justification is fruitless. 
 Not only Jewish sacrifices on the altar, but 
 Hindoo self-tortures in personal mutilation ; 
 Luther's creeping up Pilate's Staircase on his 
 bare knees ; Madame Guyon's foolish expe- 
 dient of putting peas in her shoes for a pen-
 
 244 
 
 THE GOSPEL: ATONEMENT NEEDED. 
 
 ance ; hermits' poverty, devotees' flagellation 
 with whips all are of no use ; they cannot 
 cleanse the pollution, nor allay the suffering, 
 nor stay the doom of the fallen soul of man. 
 " But Christ the heavenly Lamb takes all our 
 sins away :" verse 2. When Henry Obookiah, 
 the heathen boy, who was brought across 
 from the Sandwich Islands to be educated, 
 asked how it could be that Jesus, being only 
 one person, could make an atonement for 
 every one men, women, and children, being 
 so many his teacher informs us that she 
 bowed her head in silent prayer for aid in an 
 attempt to answer his question ; then she 
 loosed from the fringe of her dress some 
 small worthless beads in the trimming quite 
 a quantity, a little pile and laid these in one 
 of his hands ; then she suddenly drew off 
 her jeweled wedding-ring and placed it in 
 the palm of the other, and bade him decide 
 which was most valuable. The bright lad 
 caught the illustration in an instant of delight ; 
 Jesus was " nobler " than a whole race of sin- 
 ful men ; for atonement does not go by 
 measure of numbers, but by measure of 
 worth ; Christ was a prince of the " blood," 
 in the kingdom of heaven. So, when he 
 died, his death was sufficient for all of us, 
 for all who ever lived on the earth, if they 
 would believe on him and lovingly serve him. 
 Only we must receive the advantage of it by 
 faith, and on condition of immediate repent- 
 ance : verse j. Under the laws of Moses, 
 most of us will remember, the guilty or " un- 
 clean " man must bring his lamb to be slain 
 at the altar ; but as he passed it to the priest 
 he must lay his hand on the head of the ani- 
 mal to show that it was his own offering, and 
 that he wished to transfer his sins to it as 
 his sacrifice. So, when it was slain, it was 
 as if he himself had been slain. Thus Jesus 
 is the " Lamb of God that taketh away the 
 sins of the world." A penitent sinner seems 
 to lay his hand upon Christ's head. It is in 
 this way that he is " crucified with Christ " 
 when Christ dies : verse 4. 
 
 Often we close our eyes as if in meditation ; 
 and, recalling the sorrowful scene at Calvary, 
 we seem to see the Saviour dying on the cross ; 
 we remember the verse in Isaiah's prophecy 
 which declares that " the Lord hath laid on 
 him the iniquity of us all ;" and we trust that 
 the sin for which he is making atonement in- 
 cludes ours our own all of the sins we 
 ever committed. Then when he says, " It is 
 finished," we know we are justified ; there is 
 no more curse ; the " handwriting against us " 
 is for ever taken away ; it was " nailed to his 
 cross " to show it was completely atoned for 
 
 and paid ; and, oh, how full our souls are with 
 joy ! verse j. 
 
 556 Dent. 30 : 19. S. M. 
 
 OH, where shall rest be found 
 
 Rest for the weary soul ? 
 'T were vain the ocean depths to sound, 
 
 Or pierce to either pole. 
 
 2 The world can never give 
 The bliss for which we sigh : 
 
 'T is not the whole of life to live, 
 Nor all of death to die. 
 
 3 Beyond this vale of tears 
 There is a life above, 
 
 Unmeasured by the flight of years ; 
 And all that life is love. 
 
 4 There is a death whose pang 
 Outlasts the fleeting breath : 
 
 Oh, what eternal horrors hang 
 Around the second death ! 
 
 5 Lord God of truth and grace ! 
 Teach us that death to shun ; 
 
 Lest we be banished from thy face 
 And evermore undone. 
 
 James Montgomery published this in 1819, 
 but corrected and changed some expressions 
 in it before he included it in its finished form 
 in Original Hymns, 1853. It was entitled, 
 " The Issues of Life and Death," and refer- 
 ence was made to Hebrews 4 : 9-11. He com- 
 posed the piece for the anniversary of the Red 
 Hill Wesleyan Sunday-School in Sheffield ; it 
 was printed for use on a broad sheet in six 
 stanzas of four lines. 
 
 557 A Physician wanted. S. M. 
 
 AND wilt thou hear, O Lord, 
 
 Thy suppliant people's cry ? 
 And pardon, though thy book record 
 
 Our crim as of crimson dye ? 
 
 2 So deep are they engraved, 
 So terrible their fear: 
 
 The righteous scarcely shall be saved, 
 And where shall we appear ? 
 
 3 Let us make all things known 
 To him who all things sees : 
 
 That so his blood may yet atone 
 For our iniquities. 
 
 4 O thou, Physician blest, 
 Make clean the guilty soul ; 
 
 And us, by many a sin oppressed, 
 Restore, and keep us whole ! 
 
 The author of English Hymns with a mere 
 touch of sly pleasantry for which he was occa- 
 sionally noted, quotes, a sentence from the 
 translator's comment on his own work: 
 " 'These stanzas,' says Dr. John Mason Neale, 
 'are a Cento from the Canon for the Monday 
 of the First Tone in the Paracletice' a re- 
 mark which will commend itself to those who 
 have some knowledge of the extreme intricacy 
 of Ritualism." 
 
 The hymn is from the Greek of St. Joseph 
 the Hymnographer. This old poet of the ninth 
 century was a Sicilian by birth, and a monk
 
 MAN'S LOST CONDITION. 
 
 245 
 
 A PORTION OF DR. WATTS' DIARY. 
 
 by profession. His history was romantic, but 
 his poems were good. He was one of the 
 most gifted, as well as one of the most volu- 
 minous, of the Greek hymn-makers in the 
 early Greek Church. He died A. D. 883. The 
 version offered us here is very free, to say the 
 least of it ; to all intents it is a new hymn. 
 
 558 Pardon and Purity. S. M. 
 
 CAN sinners hope for heaven, 
 
 Who love this world so well ? 
 Or dream of future happiness, 
 
 While on the road to hell ? 
 
 2 Shall they hosannas sing, 
 
 With an unhallowed tongue ? 
 Shall palms adorn the guilty hand 
 
 Which does its neighbor wrong ? 
 
 4 Thy grace, O God, alone, 
 
 Good hope can e'er afford I 
 The pardoned and the pure shall see 
 
 The glory of the Lord. 
 
 This was originally entitled, " The Unright- 
 eous excluded from Heaven," and published 
 in the Hymns adapted to Public Worship 
 and Private Devotion, 1817, of Rev. Benjamin 
 Beddome. It is a type of the " revival melo- 
 dies " of former years in New England, when 
 singing expostulations to sinners was much 
 more in vogue than it is now. The allusion 
 in the closing stanza is to Matthew 5 : 8. 
 
 559 
 
 "All downward.' 1 
 
 S. M. 
 
 LIKE sheep we went astray, 
 
 And broke the fold of God- 
 Each wandering in a different way, 
 
 But all the downward road. 
 
 2 How dreadful was the hour 
 When God our wanderings laid, 
 
 And did at once his vengeance pour 
 Upon the Shepherd's head \ 
 
 3 How glorious was the grace 
 When Christ sustained the stroke \ 
 
 His life and blood the Shepherd pays, 
 A ransom for the flock. 
 
 4 But God shall raise his head 
 O'er all the sons of men, 
 
 And make him see a numerous seed, 
 To recompense his pain. 
 
 In Book I. of Dr. Isaac Watts' Hymns this 
 is numbered as 142 ; it consists of six stanzas, 
 and was composed to be sung after a sermon 
 upon Isaiah 53:6-12. It is entitled, "The 
 Humiliation and Exaltation of Christ." It is 
 interesting to ask and answer the question, in 
 the serene light of such a hymn, whether this 
 great poet of the Church merited the accusa- 
 tion of having cherished Socinian sentiments 
 secretly in the later years of his life. No tes- 
 timony could be more complete than this con- 
 cerning his faith in the divinity and atoning 
 power of the Saviour who died for the sins of
 
 246 
 
 THE GOSPEL : ATONEMENT NEEDED. 
 
 men, and rose into glory everlasting there- 
 after. 
 
 It so happens that a diary kept by this re- 
 markable man has been found since his death, 
 from which we have actually photographed a 
 portion in his own hand. The artlessness of 
 the commonplace record is in every particular 
 more striking because it so mingles the ma- 
 terial with the spiritual facts of his experience. 
 This book is now in the hands of a gentleman 
 in England, whose grandfather was chaplain 
 and finally one of the executors of Elizabeth 
 Abney, the daughter of Sir Thomas Abney, 
 with whose family and under whose roof the 
 poet found his home for thirty-six years. It 
 tells the story of his first finding the Lord. 
 
 56O "Jesus only." S. M- 
 
 NOT what these hands have done 
 
 Can save this fjuilty soul : 
 Not what this toiling flesh has borne 
 
 Can make my spirit whole. 
 
 2 Not what I feel or do 
 
 Can give me peace with God ; 
 Not all my prayers, and sighs, and tears, 
 Can bear my awful load. 
 
 3 Thy work alone, O Christ, 
 Can ease this weight of sin ; 
 
 Thy blood alone, O Lamb of God, 
 Can give me peace within. 
 
 In the form of a poem of twelve stanzas 
 having four lines each, this piece first appeared 
 in Dr. Horatius Bonar's Hymns of Faith and 
 Hope, 1864. . It is not used in its original 
 shape, but has been much abbreviated, and 
 the most popular cento is probably the one 
 here given. It is a recognition of the impos- 
 sibility of man's atoning for his own sins, and 
 of the necessity of Christ's personal interposi- 
 tion as the Redeemer, in order to effect a 
 permanent reconciliation between the Creator 
 and his rebellious creatures. 
 
 A reach so extensive as this flings over the 
 whole transaction a spirit of profound solem- 
 nity. The parties to the covenant are not 
 man and man, but man and God. The wit- 
 nesses who stand around are the world, the 
 church, angels and devils. The thing can- 
 not be done in a corner. The ratification of 
 the contract has been already provided. It is 
 brought to us, engrossed, as it .were, on 
 stamped paper. The Jews used to consider 
 the oath " by Abel's blood" the most un- 
 utterably solemn and irrevocable human lips 
 could ever repeat. Our parchment comes to 
 us for the contract, so to speak, sprinkled 
 with the blood of the only-begotten Son of 
 God, " which speaketh better things than that 
 of Abel." The sanctions of the covenant 
 are inexpressibly sacred and awful. All the 
 good and evil of this life, all the blessings 
 
 and the curses of the life to come, hang upon 
 the question of our fidelity in keeping the 
 faith we have pledged. 
 
 56 1 Probation, S. M. 
 
 A CHARGE to keep I have, 
 
 A God to glorify, 
 A never-dying soul to save, 
 
 And fit it for the sky. 
 
 2 To serve the present age, 
 My calling to fulfill ; 
 
 Oh, may it all my powers engage 
 To do my Master's will. 
 
 3 Arm me with jealous care, 
 As in thy sight to live ; 
 
 And oh, thy servant, Lord, prepare 
 A strict account to give. 
 
 4 Help me to watch and pray, 
 And on thyself rely, 
 
 Assured, if I my trust betray, 
 I shall for ever die. 
 
 This is a well-known and favorite hymn of 
 Rev. Charles Wesley's composition, and was 
 first published in Short Hymns on Select Pas- 
 sages of the Holy Scriptures, 1762. It was 
 founded upon Leviticus 8:35. Thomas Car- 
 lyle left behind him these thoughtful words, 
 written in his old age : " The older I grow 
 and now I stand upon the brink of eternity 
 the more comes back to me the sentence in 
 the catechism which I learned when a child, 
 and the fuller and deeper its meaning be- 
 comes, ' What is the chief end of man ? To 
 glorify God arid enjoy him for ever.' " 
 
 562 Utter Helplessness. C. M. 
 
 NOT all the outward forms on earth, 
 
 Nor rites that God has given, 
 Nor will of man, nor blood, nor birth, 
 
 Can raise a soul to heaven. 
 
 2 The sovereign will of God alone 
 Creates us heirs of grace ; 
 
 Born in the image of his Son, 
 A new, peculiar race. 
 
 3 The Spirit, like some heavenly wind, 
 Breathes on the sons of flesh, 
 
 New-models all the carnal mind, 
 And forms the man afresh. 
 
 4 Our quickened souls awake and rise 
 From the long sleep of death ; 
 
 On heavenly things we fix our eyes, 
 And praise employs our breath. 
 
 This hymn is found in Dr. Isaac Watts' 
 Book I, No. 95. It bears the title " Regenera- 
 tion," and has four stanzas. The sermon he 
 preached and with which it is connected was 
 based upon John 1:13. George MacDonald's 
 words will be recalled just here, and the quota- 
 tion he gives : " The world, my friends, is full 
 of resurrections, and it is not always of the same 
 resurrection that St. Paul speaks. Every night 
 that folds us up in darkness is a death ; and 
 those of you that have been out early and have 
 seen the first of the dawn will know it the
 
 MAN'S LOST CONDITION. 
 
 247 
 
 day rises out of the night like a being that has 
 burst its tomb and escaped into life. That 
 you may feel that the sunrise is a resurrection 
 the word resurrection just means a rising 
 again I will read you a little description of 
 it from a sermon by a great writer and great 
 preacher called Jeremy Taylor. Listen : 
 
 " 'But as when the sun approaching toward 
 the gates of the morning, he first opens a little 
 eye of heaven and sends away the spirits of 
 darkness, and gives light to a cock, and calls 
 up the lark to matins, and by and by gilds the 
 fringes of a cloud, and peeps over the eastern 
 hills, thrusting out his golden horns like those 
 which decked the brow of Moses, when he 
 was forced to wear a vail because himself had 
 seen the face of God ; and still while a man 
 tells the story the sun gets up higher, till he 
 shows a fair face and a full light, and then he 
 shines one whole day, under a cloud often, 
 and sometimes weeping great and little show- 
 ers, and sets quickly ; so is a man's reason 
 and his life.' " 
 
 563 The Soul Ruined. C. M. 
 
 How sad our state by nature is ! 
 
 Our sin how deep it stains ! 
 And Satan holds pur captive minds 
 Fast in his slavish chains. 
 
 2 But there 's a voice of sovereign grace 
 Sounds from the sacred word ; 
 
 " Ho! ye despairing sinners, come, 
 And trust a pardoning Lord." 
 
 3 My soul obeys the almighty call, 
 And runs to this relief: 
 
 I would believe thy promise, Lord : 
 Oh, help my unbelief! 
 
 4 A guilty, weak, and helpless worm, 
 On thy kind arms I fall : 
 
 Be thou my Strength and Righteousness, 
 My Saviour and my All. 
 
 Taken from Book II. of Dr. Isaac Watts, 
 where it is No. 90 and has six stanzas ; it is 
 entitled, " Faith in Christ for Pardon and 
 Sanctification." It is interesting to notice how 
 saints and sinners do at the last come to the 
 same conclusion ; how all theologies, deep or 
 simple, agree at the foot of the cross. As the 
 late Professor Charles Hodge, of Princeton, 
 was lying on his dying bed, he said, quietly, 
 " My work is done ; the pins of the tabernacle 
 are taken out." Then he began to repeat the 
 lines : 
 
 " A guilty, weak, and helpless worm, 
 On thy kind arms I fall;" 
 
 but his powers of utterance seemed to fail 
 there. His sorrow-stricken wife, who sat be- 
 side the couch, finished the stanza for him : 
 
 " Be thou my Strength and Righteousness, 
 My Saviour and my All." 
 
 The dying husband looked up and spoke, 
 " Say,/esus," and then breathed his last. 
 Now, on the other hand, far away from 
 
 this, there once was found an instance of 
 similar choice. Rev. Charles Wesley took 
 deep interest in seeking the salvation of poor 
 criminals. Within three months after his 
 conversion he was spending days and nights 
 with condemned malefactors in Newgate, 
 several of whom were soundly converted. In 
 his Journal, July 19, 1738, he records accom- 
 panying them to Tyburn for execution. After 
 he prayed with them on the scaffold they sang 
 several hymns. They were all happy together. 
 " I never saw such calm triumph, such in- 
 credible indifference to dying ; so we conclu- 
 ded with a hymn on ' Faith in Christ,' and 
 closed with 
 
 " A guilty, weak, and helpless worm, 
 
 On thy kind arms I fall ; 
 Be thou my Strength and Righteousness, 
 
 My Saviour and my All.' " 
 
 564 The Load of Sin. C. M. 
 
 How helpless guilty nature lies, 
 
 Unconscious of its load ! 
 The heart unchanged can never rise 
 
 To happiness and God. 
 
 2 Can aught, beneath a power divine, 
 The stubborn will subdue? 
 
 'T is thine, almighty Spirit ! thine, 
 To form the heart anew. 
 
 3 'T is thine the passions to recall, 
 And upward bid them rise ; 
 
 To make the scales of error fall 
 From reason's darkened eyes 
 
 4 To chase the shades of death away, 
 And bid the sinner live ; 
 
 A beam of heaven, a vital ray, 
 'T is thine alone to give. 
 
 5 Oh, change these wretched hearts of ours, 
 And give them life divine: 
 
 Then shall our passions and our powers, 
 Almighty Lord ! be thine. 
 
 Dr. Caleb Evans published a new and en- 
 larged edition of the Poems of Miss Anne 
 Steele in three volumes, 1780. This contains 
 the hymn now before us, but it is not found 
 in " Theodosia's " two volumes of twenty years 
 previous. This is a type, like the preceding, 
 of the doctrinal matter put into meter and 
 sung by most of the Christian denominations 
 in what were called " protracted meetings " 
 forty or fifty years ago. The doctrine of the 
 hymn is this : " The covenant being made 
 with Adam not only for himself but for his 
 posterity, all mankind, descending from him 
 by ordinary generation, sinned in him, and 
 fell with him in his first transgression. The 
 fall brought mankind into an estate of sin and 
 misery. The sinfulness of that estate where- 
 into man fell consists in the guilt of Adam's 
 first sin, the want of original righteousness, 
 and the corruption of his whole nature, which 
 is commonly called Original Sin, together with 
 all actual transgressions which proceed from 
 it."
 
 248 
 
 THE GOSPEL : ATONEMENT PROVIDED. 
 
 565 The seeking love of God. P. M. 
 
 GOD loved the world of sinners lost 
 
 And ruined by the fall ; 
 Salvation full, at highest cost, 
 
 He offers free to all. 
 REF. Oh, 't was love, 't was wondrous love ! 
 
 The love of God to me; 
 It brought my Saviour from above, 
 To die on Calvary. 
 
 2 Ev'n now by faith I claim him mine, 
 The risen Son of God ; 
 
 Redemption by his death I find, 
 And cleansing through the blood. REF. 
 
 3 Love brings the glorious fullness in, 
 And to his saints makes known 
 
 The blessed rest from inbred sin, 
 Through faith in Christ alone. REF. 
 
 4 Believing souls, rejoicing go ; 
 There shall to you be given 
 
 A glorious foretaste, here below, 
 Of endless life in heaven. REF. 
 
 5 Of victory now o'er Satan's power 
 Let all the ransomed sing, 
 
 And triumph in the dying hour 
 Through Christ the Lord our King. REF. 
 
 Mrs. Martha Matilda (Brustar) Stockton, 
 who wrote the hymn before us in 1871, was 
 the wife of Rev. W. C. Stockton, of Ocean 
 City, Cape May County, New Jersey. She 
 was born June 11, 1821, and died October 18, 
 1885. Nothing further can be learned of her 
 personal history ; but the poem which bears 
 her name is a general favorite both in the 
 churches and in the Sunday-Schools, and ow- 
 ing to its adoption by many compilers of hymn- 
 books in Great Britain, has become widely 
 known and loved by English singers as well 
 as by those on this side of the sea. 
 
 566 The Canceled Bond. S. M. 
 
 HE gave me back the bond ; 
 
 It was a heavy debt : 
 And as he gave he smiled and said, 
 
 "Thou wilt not me forget." 
 
 2 He gave me back the bond ; 
 The seal was torn away ; 
 
 And as he gave he smiled and said, 
 " Think thou of me alway." 
 
 3 That bond I still will keep, 
 Although it canceled be, 
 
 It tells me of the love of him 
 Who paid the debt for me. 
 
 4 I look on it and smile ; 
 I look again and weep ; 
 
 That record of his love for me 
 I will for ever keep. 
 
 5 It is a bond no more ; 
 But it shall ever tell 
 
 All that I owed was fully paid 
 By my Immanuel. 
 
 This hymn was copied for Laudes Domini 
 from the Hymnal Companion, where it stood 
 with only the name " Sabine " attached to it. 
 It was associated with the Scripture reference 
 to Luke 7 : 42. But of late it has been an- 
 nounced that Charles Stanley, a merchant in 
 
 Sheffield, England, was the author of the 
 composition. He was one of the Plymouth 
 Brethren, born about 1821. He published a 
 volume called Wild Thyme, and in this the 
 hymn we have here is found. This informa- 
 tion comes from the Dictionary of Hym- 
 nology, 1892, and we have nothing beyond it. 
 The legal or commercial phase of the senti- 
 ment has not altogether pleased the Ameri- 
 can churches, and in the New Laudes Dom- 
 ini, 1892, it has been dropped. 
 
 NEWTON'S CHURCH AT OLNEY. 
 
 567 "Amazing Grace." C. M. 
 
 AMAZING grace! how sweet the sound 
 That saved a wretch like me ! 
 
 1 once was lost, but now am found 
 Was blind, but now I see. 
 
 2 'Twas grace that taught my heart to fear, 
 And grace my fears relieved ; 
 
 How precious did that grace appear 
 The hour I first believed ! 
 
 3 Through many dangers, toils, and snares 
 I have already come ; 
 
 'T is grace hath brought me safe thus far, 
 And grace will lead me home. 
 
 4 Yea when this flesh and heart shall fail, 
 And mortal life shall cease, 
 
 I shall possess, within the vail, 
 A life o f joy and peace. 
 
 5 The earth shall soon dissolve like snow, 
 The sun forbear to shine; 
 
 But God, who called me here below, 
 Will be for ever mine.
 
 THE PLAN OF SALVATION. 
 
 249 
 
 The keynote of Rev. John Newton's whole 
 life is sounded in this hymn his profound 
 conviction of his own unworthiness. He 
 never sought to go beyond this utterance. 
 In his sermons as well as in all his hymns he 
 keeps this fact before his own mind. His 
 theology is not at all somber, but the rather 
 bright and cheerful ; for it never sinks below 
 the foundation on which it rests. It is satis- 
 fied with the abounding mercy of God shown 
 toward the chief of sinners. The piece is 
 found in the Olney Hymns, 1779, entitled, 
 " Faith's Review, and Expectation." 
 
 There can hardly be found in human biog- 
 raphy a more startling contrast than our im- 
 agination furnishes the moment we think of 
 those awful experiences of this man as a 
 slaver and a pirate, and then think of the 
 sixteen years of the ministry he spent in the 
 little town of Olney, quiet, zealous, useful, 
 with Cowper for his comrade and the Chris- 
 tian world for his friend. The tourist who 
 in modern times visits this spot, sacred to the 
 memory of our two poets, will pass out into 
 Cowper's garden, and a little way beyond 
 look across the Ouse, and see shining white 
 among the beautiful elms the steeple of the 
 church where Newton preached. The land- 
 scape is lovely, but the suggestion of the life 
 that was passed there is full of spiritual won- 
 derment. The song to be sung beside that 
 stream is that now before us, "Amazing 
 grace ! how sweet the sound." 
 
 568 Zech. 13:1. C. M. 
 
 THERE is a fountain filled with blood, 
 
 Drawn from Immanuel's veins ; 
 And sinners, plunged beneath that flood, 
 
 Lose all their guilty stains. 
 
 2 The dying thief rejoiced to see 
 That fountain in his day ; 
 
 And there may I, though vile as he, 
 Wash all my sins away. 
 
 3 Dear dying Lamb, thy precious blood 
 Shall never lose its power 
 
 Till all the ransomed church of God 
 Be saved to sin no more. 
 
 4 E'er since, by faith. I saw the stream 
 Thy flowing wounds supply, 
 
 Redeeming love has been my theme, 
 And shall be, till I die. 
 
 5 Then in a nobler, sweeter song 
 I '11 sing thy power to save, 
 
 When this poor lisping, stammering tongue 
 Lies silent in the grave. 
 
 This is one of the contributions of William 
 Cowper to the Olney Hymns, 1 779. It seems 
 likely that it was composed eight years before. 
 The heading of it is, " Praises for the fountain 
 opened," and it has for a text, Zechariah 13:1: 
 " In that day there shall be a fountain opened 
 to the house of David and to the inhabitants 
 
 of Jerusalem for sin and for uncleanness." The 
 incidents which might be related concerning 
 the usefulness of these five simple stanzas 
 would make us think of the Evangelist's affec- 
 tionate extravagance : " And there are also 
 many other things which Jesus did, the which, 
 if they should be written every one, I suppose 
 that even the world itself could not contain 
 the books that should be written." Biographies 
 are full of them ; tracts are made out of them ; 
 every minister of the gospel has his memory 
 crowded with them. Literary critics find great 
 fault with some of its expressions, and declare 
 that people of taste do not know what they 
 are singing about when they speak of a " foun- 
 tain filled," and filled with "blood," the blood 
 drawn from the veins of one man that another 
 man might be " washed" in it. Still the spirit- 
 ually-taught children of God go on singing 
 the lines undisturbed. They know what the 
 hymn means ; they may not be able to tell 
 others exactly ; but they go on singing, and 
 they expect to go on singing this, and " Rock 
 of Ages " with it, till their tongues lie silent 
 in the grave. 
 
 569 "Salvation." C. M. 
 
 SALVATION ! oh, the joyful sound ! 
 
 'T is pleasure to our ears ; 
 A sovereign balm for every wound, 
 
 A cordial for our fears. 
 
 2 Buried in sorrow and in sin, 
 At hell's dark door we lay ; 
 
 But we arise by grace divine, 
 To see a heavenly day. 
 
 3 Salvation ! let the echo fly 
 The spacious earth around ; 
 
 While all the armies of the sky 
 Conspire to raise the sound. 
 
 4 Salvation ! O thou bleeding Lamb ! 
 To thee the praise belongs : 
 
 Salvation shall inspire our hearts, 
 And dwell upon our tongues. 
 
 In Book II., of Dr. Isaac Watts' Hymns 
 this is No. 88. It is entitled, " Salvation," and 
 appears with only three stanzas. The fourth, 
 which for many years has been added in most 
 of the compilations, is said to be the work of 
 Rev. Walter Shirley in 1774. 
 
 Caesar Malan used to say that his conver- 
 sion to the Lord Jesus might with propriety 
 be compared to a mother rousing an infant 
 with a kiss. He was spared the doubts, ter- 
 rors, and perplexities through which so many 
 souls have passed ere they tasted the joy and 
 peace in believing. His own account of his 
 experience is given in these words : " One af- 
 ternoon, while I was reading the New Testa- 
 ment at my desk, while my pupils were pre- 
 paring their next lesson, I turned to the sec- 
 ond chapter of Ephesians; when I came to
 
 250 
 
 THE GOSPEL: ATONEMENT PROVIDED. 
 
 the words, ' By grace are ye saved through 
 faith, and that not of yourselves, it is the 
 gift of God,' the passage seemed to shine out 
 before my eyes. I was so deeply moved by 
 it that I was compelled to leave the room and 
 take a turn in the court-yard, where I walked 
 up and down exclaiming with intense feeling, 
 ' I am saved, I am saved, I am saved !' " The 
 passage of Captain H. Vicars through the 
 door was equally an act of simple faith with- 
 out any terrifying experience. This is what 
 Miss Marsh tells us : " It was in the month of 
 November, 1851, that while awaiting the re- 
 turn of a brother officer to his room he idly 
 turned over the leaves of a Bible which lay on 
 his table. The words caught his eye, ' The 
 blood of Jesus Christ his Son cleanseth us 
 from all sin.' Closing the book, he said : ' If 
 this be true for me, henceforth I will live, by 
 the grace of God, as a man should live who 
 has been washed in the blood of Jesus Christ.' 
 That night he scarcely slept, pondering in his 
 heart whether it were presumptuous or not to 
 claim an interest in these words. During 
 those wakeful hours he was watched, we can- 
 not doubt, with deep and loving interest by 
 One who never slumbereth nor sleepeth, and 
 it was said of him in heaven, ' Behold, he pray- 
 eth.' " In answer to those prayers he was 
 enabled to believe, as he rose in the morning, 
 that the message of peace " was for him." 
 The past, then, he said, is blotted out. " What 
 I have to do is to go forward. I cannot re- 
 turn to the sins from which my Saviour has 
 cleansed me with his own blood." From this 
 time forth Hedley Vicars was known as a 
 soldier of the Heavenly King. 
 
 57O "Jesus died for Me." C. M. 
 
 GREAT God, when I approach thy throne, 
 
 And all thy glory see, 
 This is my stay, and this alone, 
 
 That Jesus died for me. 
 
 2 How can a soul condemned to die 
 Escape the just decree? 
 
 Helpless, and full of sin am I, 
 But Jesus died for me. 
 
 3 Burdened with sin's oppressive chain, 
 Oh, how can I get free? 
 
 No peace can all my efforts gain, 
 But Jesus died for me. 
 
 4 And, Lord, when I behold thy face, 
 This must be all my plea ; 
 
 Save me by thy almighty grace, 
 For Jesus died for me. 
 
 This is found in the Psalms and Hymns 
 of Rev. William Hiley Bathurst, 1831. It is 
 entitled very simply, " Redemption." The re- 
 frain with which each verse closes has a char- 
 acteristic attractiveness for the American mind, 
 and so this hymn is very popular. The story 
 is told of a merchant whose life was saved at 
 
 the price of another man's once in case of a 
 shipwreck. He was aided, as the waves tossed 
 him helpless and exhausted up against a cliff, 
 by the outstretched hand of a longshoreman ; 
 but, even while he sank down on the rock 
 where he was saved, he had the unspeakable 
 horror of beholding his rescuer swept off the 
 foothold and instantly drowned before his 
 eyes. He could never get over the shock ; he 
 was not crazed, he was as strong and bright 
 as ever. But whenever he had finished his 
 business errand, he would go up to the sales- 
 man of whom he bought his goods, and, tak- 
 ing his hand, would say gently, " A man died 
 for me!" He never omitted this act ; some 
 thought him queer, but he always came back 
 to remove his hat, put out his hand, and al- 
 most whisper, " A man died for me." His 
 eyes would be moist, his tones would be 
 tremulous, but he was not crazy only rever- 
 ent and grateful as he said his quiet little 
 sentence, " A man died for me !" 
 
 57 I Divine compassion. C. M. 
 
 JESUS and didst thou leave the sky, 
 
 To bear our griefs and woes ? 
 And didst thou bleed, and groan, and die, 
 
 For thy rebellious foes ? 
 
 2 Well might the heavens with wonder view 
 A love so strange as thine ! 
 
 No thought of angels ever knew 
 Compassion so divine ! 
 
 3 Is there a heart that will not bend 
 To thy divine control ? 
 
 Descend, O sovereign love, descend, 
 And melt that stubborn soul. 
 
 4 Oh ! may our willing hearts confess 
 Thy sweet, thy gentle sway ; 
 
 Glad captives of thy matchless grace, 
 Thy righteous rule obey. 
 
 In the Poems by Theociosia, 1760, Miss 
 Anne Steele included one of nine stanzas, 
 commencing, " Jesus, in thy transporting 
 name," from which this hymn was com- 
 piled. 
 
 572 Loving-kindness. L. M. 
 
 AWAKE, my soul, to joyful lays, 
 And sing thy great Redeemer's praise ; 
 He justly claims a song from me: 
 His loving-kindness, oh, how free ! 
 
 2 He saw me ruined in the fall, 
 Yet loved me, notwithstanding all ; 
 He saved me from my lost estate : 
 His loving-kindness, oh, how great ! 
 
 3 Though numerous hosts of mighty foes, 
 Though earth and hell my way oppose, 
 He safely leads my soul along: 
 
 His loving-kindness, oh, how strong! 
 
 4 When trouble, like a gloomy cloud, 
 Has gathered thick and thundered loud, 
 He near my soul has always stood : 
 
 His loving-kindness, oh, how good ! 
 
 The hymns of that faithful Baptist pastor, 
 Rev. Samuel Medley, were originally printed
 
 THE PLAN OF SALVATION. 
 
 251 
 
 on what in those times were called " broad- 
 sheets " or " broadsides," such as we call 
 " slips " now ; this was for easy and cheap 
 distribution among large audiences. By and 
 by some of these were gathered together and 
 put in a book. This one appeared earliest in 
 the Collection of Hymns for use in Lady 
 Huntingdon's Chapel, in Cumberland St., 
 Shoreditch, 1782. The popularity it has in 
 America is owing much to the refrain which 
 closes every stanza, and the odd old melody 
 to which it has been sung in a thousand 
 camp - meetings, East and West, over the 
 land for unreckoned years. 
 
 573 Our Surety. H. M. 
 
 ARISE, my soul, arise! 
 
 Shake off thy guilty fears ; 
 The bleeding Sacrifice 
 
 In my behalf appears ; 
 Before the throne my Surety stands : 
 My name is written on his hands. 
 
 2 He ever lives above, 
 For me to intercede, 
 
 His all-redeeming love, 
 
 His precious blood to plead ; 
 His blood atoned for all our race, 
 And sprinkles now the throne of grace. 
 
 3 My God is reconciled ; 
 
 His pardoning voice I hear ; 
 He owns me for his child ; 
 
 I can no longer fear 
 With confidence I now draw nigh, 
 And Father, Abba, Father, cry. 
 
 The Hymns and Sacred Poems of Rev. 
 Charles Wesley, published, in 1739, contain 
 this piece in its original form of five stanzas. 
 It has since been included in many hymnals 
 of various denominations, and has been 
 translated into several languages. The poem 
 expresses the confidence in God's willingness 
 to pardon sin, which a repentant believer has 
 a right to feel in view of the atonement 
 Christ has made for us. 
 
 " I have blotted out as a cloud thy trans- 
 gressions, and as a thick cloud thy sins." 
 (Isaiah 44 : 22). When God accuses his peo- 
 ple, he says, " But your iniquities have sepa- 
 rated between you and your God, and your 
 sins have hid his face from you." Here the 
 cloud is between the Lord and his children, 
 hiding his face and bringing darkness upon 
 them, clouding their hearts and glooming 
 their minds. But in forgiveness the sky is 
 swept of clouds, the sun shines once more 
 undimmed ; God's hand sweeping through 
 the heavens has cleared it and in so doing 
 has cleared the soul of its gloom. 
 
 574 Year of Jubilee. H. M. 
 
 BLOW ye the trumpet, blow 
 
 The gladly solemn sound ; 
 Let all the nations know, 
 
 To earth's remotest bound, 
 
 The year of jubilee is come : 
 Return, ye ransomed sinners, home. 
 
 2 Jesus, our great High Priest, 
 Hath full atonement made; 
 
 Ye weary spirits, rest ; 
 
 Ye mournful souls, be glad : 
 The year of jubilee is come : 
 Return, ye ransomed sinners, home. 
 
 3 Extol the Lamb of God, 
 The all-atoning Lamb ; 
 
 Redemption in his blood 
 
 Throughout the world proclaim : 
 The year of jubilee is come : 
 Return, ye ransomed sinners, home. 
 
 4 The gospel trumpet hear, 
 The news of heavenly grace ; 
 
 And, saved from earth, appear 
 
 Before your Saviour's face : 
 The year of jubilee is come ! 
 Return, ye ransomed sinners, home. 
 
 In Rev. Charles Wesley's Hymns for 
 New Years Day, 1750, this poem first ap- 
 peared. It was suggested by the passage in 
 the twenty-fifth chapter of Leviticus, describ- 
 ing the proclamation of the jubilee every fif- 
 tieth year by a sound of trumpets throughout 
 the land. As that message was carried on 
 the winds every man returned to his own 
 family to celebrate the feast, and liberty was 
 proclaimed to all who were in bondage. We 
 have no feast of jubilee, as such, in our time, 
 but there is a jubilee of the heart and of the 
 nation and of the church and of the world. 
 Peace blows trumpets of joy. A tragedy of 
 the old Greek poet ^schylus relates that 
 when Agamemnon sailed for Troy with the 
 other Greeks, he arranged to convey quick 
 intelligence of the capture of the city to his 
 wife, Clytemnestra, by means of a chain of 
 signal-fires. Ten long years passed, during 
 all which Clytemnestra's watchman had kept 
 vigil on her palace roof learning the nightly 
 assemblies of the stars, and their risings and 
 settings. At last Troy fell, and the beacon- 
 light flashed from mountain-top to mountain- 
 top, with the good news to all Greeks, which 
 should waken many an assembly and dance 
 in Argos. The enemy had been vanquished, 
 and the victors could return to their homes 
 in peace. 
 
 When the first settlers at Plymouth, in 
 Massachusetts, were reduced to considerable 
 straits, and had sent out small expeditions in 
 search of such sustenance and support as 
 might be had, and when great doubt was 
 entertained as to the feeling of the savage 
 tribes towards themselves, the camp was one 
 day surprised by the approach of a savage 
 who addressed them in English with the 
 words, " Welcome, Englishmen !" Peace 
 and good-will was the burden of that glad 
 message of good news.
 
 252 
 
 THE GOSPEL: ATONEMENT PROVIDED. 
 
 575 " The Cross alone. ' ' 
 
 YE saints, your music bring. 
 Attuned to sweetest sound, 
 Strike every trembling string, 
 
 Till earth and heaven resound ; 
 The triumphs of the cross we sing; 
 Awake, ye saints, each joyful string. 
 
 2 The cross, the cross alone, 
 Subdued the powers of hell ; 
 
 Like lightning from his throne 
 
 The prince of darkness fell ; 
 
 The triumphs of the cross we sing; 
 
 Awake, ye saints, each joyful string. 
 
 3 The cross hath power to save 
 From all the foes that rise ; 
 
 The cross hath made the grave 
 
 A passage to the skies ; 
 The triumphs of the cross we sing; 
 Awake, ye saints, each joyful string. 
 
 Rev. Dr. Andrew Reed, who received his 
 degree from Yale College, while he was pastor 
 in London, published this hymn of his own 
 composition in a Supplement to Watts' Psalms 
 and Hymns, 1817. It was entitled, " Praise of 
 the Cross." 
 
 576 The sacrifice offered. H. M. 
 
 THE atoning work is done, 
 
 The Victim's blood is shed, 
 And Jesus now is gone 
 
 His people's cause to plead : 
 He stands in heaven their great High Priest, 
 And bears their names upon his breast. 
 
 2 He sprinkled with his blood 
 The mercy-seat above ; 
 
 For justice had withstood 
 
 The purposes of love ; 
 But justice now withstands no more, 
 And mercy yields her boundless store. 
 
 3 No temple made with hands 
 His place of service is ; 
 
 In heaven itself he stands, 
 
 A heavenly priesthood his : 
 In him the shadows of the law 
 Are all fulfilled, and now withdraw. 
 
 This poem by Rev. Thomas Kelly was first 
 published in his Hymns, 1806, and has been 
 widely used in its present form. It is a para- 
 phrase of the passage, Hebrews 10 : 10-14, in 
 which Christ is represented as the High Priest 
 who has made complete atonement for the 
 sins of the people, and satisfied the demands 
 of the law. And this, likewise, is just the en- 
 gagement of the old Psalm : " As far as the 
 east is from the west, so far hath he re- 
 moved our transgressions from us." Wonder- 
 ful promise this ! For who can tell how far 
 the east is from the west ? The sailor that 
 navigates the globe says that he never finds 
 the west that it is always before him, but 
 never found. He sails to one point which lies 
 west, and when he is there he hears them tell- 
 ing of the west still as farther on. So God's 
 forgiveness puts our sins into a far-off land 
 which we can never find, as well as into a 
 deep which we can never fathom. 
 
 H. M. 577 Christ the Surety. H. M. 
 
 JESUS, my great High Priest, 
 Offered his blood and died ; 
 My guilty conscience seeks 
 
 No sacrifice beside. 
 His precious blood did once atone ; 
 And now it pleads before the throne. 
 
 2 To this dear Surety's hand 
 Will I commit my cause; 
 
 He answers and fulfills 
 
 His Father's broken laws. 
 Behold my soul at freedom set ; 
 My Surety paid the dreadful debt. 
 
 3 My great and glorious Lord, 
 My Conqueror and my King, 
 
 Thy scepter and thy sword, 
 Thy reigning grace I sing. 
 Thine is the power ; behold I sit 
 In willing bonds beneath thy feet. 
 
 This poem by Rev. Dr. Isaac Watts is made 
 up of portions of two longer ones which first 
 appeared in his Hymns and Sacred Songs, 
 1 709. It has been much altered and abbrevi- 
 ated, but is regarded as one of its author's 
 finest works, and is extensively used. The 
 leading idea of the hymn is the absolute suffi- 
 ciency of Christ's sacrifice as an atonement 
 for mankind. " For thou hast cast all my sins 
 behind thy back " (Isaiah 38 : 17). David, in 
 his penitence, cried out, " Thou hast set my 
 iniquities before thee, my secret sins in the 
 light of thy countenance." We see, at once, 
 what a change forgiveness effects. Our sins 
 are behind God now, instead of before him. 
 He is between us and our sins, instead of our 
 sins being between us and him. He thus hides 
 us from our transgressions, instead of our 
 transgressions hiding us from him. 
 
 578 Thine, not mine. H. M. 
 
 THY works, not mine, O Christ, 
 Speak gladness to this heart ; 
 
 They tell me all is done ; 
 
 They bid my fear depart : 
 To whom, save thee, who canst alone 
 
 For sin atone, Lord, shall I flee? 
 
 2 Thy tears, not mine, O Christ, 
 Have wept my guilt away, 
 
 And turned this night of mine 
 
 Into the blessed day : 
 To whom, save thee, who canst alone 
 For sin atone, Lord, shall I flee? 
 
 3 Thy wounds, not mine, O Christ, 
 Can heal my bruised soul ; 
 
 Thy stripes, riot mine, contain 
 
 The balm that makes me whole : 
 To whom, save thee, who canst alone 
 For sin atone, Lord, shall I flee ? 
 
 4 Thy death, not mine, O Christ, 
 Has paid the ransom due; 
 
 Ten thousand deaths like mine 
 Would have been all too few : 
 To whom, save thee, who canst alone 
 For sin atone, Lord, shall I flee? 
 
 Talk about the " folly of singing didactic 
 theology in hymns !" When did Dr. Horatius 
 Bonar ever sing anything else ? This piece
 
 THE PLAN OF SALVATION. 
 
 253 
 
 before us is one of the best, the most singa- 
 ble, the most popular, he ever wrote ; and yet 
 it is the embodiment of the grand old doctrine 
 of substitution of God's only-begotten Son for 
 the sinner in the process of redemption. And 
 the refrain at the end of each stanza is what 
 the churches in America especially like. It is 
 found in the First Series of Hymns of Faith 
 and Hope, 1857, entitled, "The Sinbearer," 
 and associated with the text, Isaiah 53:5: 
 " But he was wounded for our transgressions, 
 he was bruised for our iniquities : the chas- 
 tisement of our peace was upon him ; and 
 with his stripes we are healed." 
 
 579 
 
 The Father. 
 
 C. M. 5 l 
 
 ETERNAL Light ! eternal Light ! 
 
 How pure the soul must be, 
 When, placed within thy searching sight, 
 It shrinks not, but with calm delight 
 
 Can live, and look on thee ! 
 
 2 The spirits that surround thy throne 
 May bear the burning bliss ; 
 
 But that is surely theirs alone, 
 Since they have never, never known 
 A fallen world like this. 
 
 3 There is a way for man to rise 
 To that sublime abode 
 
 An offering and a sacrifice, 
 A Holy Spirit's energies, 
 An advocate with God. 
 
 4 These, these prepare us for the sight 
 Of holiness above : 
 
 The sons of ignorance and night 
 
 May dwell in the eternal Light, 
 
 Through the eternal Love ! 
 
 The pastor of the " King's Weigh-House 
 Chapel " in London, Rev. Thomas Binney, 
 D. D., LL. D., was a conspicuous figure in 
 British history for more than forty years of 
 honest service as a preacher, a controversialist, 
 and a writer at the very center of influence and 
 power. A man of splendid natural gifts, thor- 
 ough independence of character, accepted at 
 once into leadership as a pattern of grace and 
 courage, the model of unselfish consideration 
 of others and yet the gentlest of men in his al- 
 most obstinate resistance to what he considered 
 error, he had the testimony of all who knew him 
 to his spirituality and force. What the ordi- 
 nary annals of his time have to say any one can 
 read ; the life he lived was all open. He was 
 born at Newcastle-on-Tyne, in April, 1798. 
 Seven years of his youth were spent in his 
 native town in the employ of a bookseller, and 
 there he began his literary career by the pub- 
 lishing of a poem in one of the local journals. 
 His academic education was received in the 
 north of England, and he was prepared for 
 the ministry at Wymondley College in Herts. 
 His first conspicuous pastoral charge was in 
 St. James' Church, or Chapel as some called it, 
 
 THOMAS BINNEY, D. D. 
 
 of the Congregational order, in Newport, on 
 the Isle of Wight. 
 
 Here, the story runs, he composed the 
 hymn now before us, having been thrown 
 into a mood of poetic reflection by the con- 
 templation of a night brilliant with stars shi- 
 ning like the eyes of God overhead. The 
 poem lay for a long time in the obscurity of a 
 lady's album. This was in 1826 ; he went to 
 Newport in 1824, and five years afterward he 
 moved to London to assume his life-work in one 
 of the oldest of the Nonconformist congrega- 
 tions in Britain. He made the Weigh-House 
 Chapel one of the sources of strength of all 
 those who did not favor the Church of Eng- 
 land. He wrote books upon such themes as 
 these : " Dissent not Schism ;" " The Chris- 
 tian Ministry not a Priesthood ;" " Are Dis- 
 senters to have a Liturgy ?" and " Conscien- 
 tious Clerical Nonconformity." The hymn 
 was finally published in the English Baptist 
 Psalms and Hymns, 1858, and swiftly after- 
 wards taken into all the collections. 
 
 Thus his long life was passed in the midst 
 of solid and enduring work. He was most 
 popular with young men. His loveliness of 
 spirit, his gentlemanly manners as one of the 
 old school of natural courtliness, his very 
 look of benignity combined with the majesty 
 of his prodigious frame, made him the marked
 
 254 
 
 THE GOSPEL : ATONEMENT PROVIDED. 
 
 man in whatever presence he stood. He 
 traveled much, visiting the United States and 
 Canada in 1845, and Australia in 1857.' Yet 
 he came home to die ; so infirm at the last as 
 to be compelled to preach sitting in the pulpit. 
 He closed his labors and went home to his 
 rest, February 24, 1874. The University of 
 Aberdeen gave him his degree of D. D., and 
 that of LL. D. he received from America. His 
 honors, like his fame, were cosmopolitan. 
 
 58O The Son. C. M. 5!. 
 
 O SAVIOUR, where shall guilty man 
 
 Find rest except in thee? 
 Thine was the warfare with his foe, 
 The cross of pain, the cup of woe, 
 
 And thine the victory. 
 
 2 How came the everlasting Son, 
 The Lord of life, to die? 
 
 Why didst thou meet the tempter's power, 
 Why, Jesus, in thy dying hour, 
 Endure such agony? 
 
 3 To save us by thy precious blood, 
 To make us one in thee, 
 
 That ours might be thy perfect life, 
 Thy thorny crown, thy cross, thy strife, 
 And ours the victory. 
 
 4 Oh, make us worthy, gracious Lord, 
 Of all thy love to be ; 
 
 To thy blest will our wills incline, 
 That unto death we may be thine, 
 And ever live in thee. 
 
 It is from Dr. P. Maurice's Choral Hymn- 
 Book, published in London, in 1861, that this 
 piece is taken. But it is very difficult to 
 place " C. E. May," whose name is there ap- 
 pended to it. It is probable that the con- 
 tributor to Dr. Maurice's volume of lyrics 
 was the wife of Rev. George May, M. A., 
 who was the vicar of Liddington, Wilts, 
 England, in 1861. 
 
 58 I The Holy Ghost. C. M. 5!. 
 
 COME, thou who dost the soul endue 
 
 With sevenfold gifts of grace; 
 Come, thou who dost the world renew, 
 Author of peace, consoler true, 
 
 Spirit of holiness. 
 
 2 Thou didst the gospel-trumpet sound 
 O'er all the world afar ; 
 
 And summon from their sleep profound 
 The dead, who lay in darkness round, 
 To hail the Morning Star. 
 
 3 Thine be all praise for evermore, 
 From all salvation's heirs ; 
 
 Thy goodness, truth, and love, and power, 
 Let all created worlds adore 
 In holy hymns and prayers. 
 
 4 O thou, who teachest us to place 
 In thee our hope and trust, 
 
 The stains of former guilt efface, 
 Confirm the innocent in grace, 
 And glorify the just. 
 
 This hymn, which has been rendered from 
 the Latin "Almum flamen -vita mundi," by 
 Rev. Edward Caswall, is of unknown origin. 
 It appeared in a small collection published in 
 
 Cologne in 1806, in a form which was not 
 adapted to use in the churches, being in seven 
 stanzas of nine lines each. This translation, 
 given in the Masque of Mary, and other 
 Poems, 1858, altered its meter and sanctioned 
 the present form, which begins with the 
 second verse of the original. The central 
 idea of the poem is that of many of the old 
 Latin hymns, the necessity of the teaching of 
 the Holy Spirit to prepare the human heart 
 to receive divine truth. 
 
 There was no profit in opening a way to 
 man, though it was a way of restoration. He 
 would not walk in it. The fault was never in 
 God's truth when human beings rejected it. 
 Pilate did indeed once ask petulantly : What 
 is truth ? But Pilate had no more complaint 
 to make, as he gave Jesus over to crucifixion, 
 than had Saul of Tarsus when he fell blinded 
 before him on the road to Damascus. Truth 
 is the same. It was the same sermon exactly, 
 which men would not heed and hear from 
 Isaiah, that the Ethiopian eunuch, out in the 
 desert seven hundred years later, did hear ; 
 and he was saved. The difference in success 
 with the truth always is owing to the presence 
 in it, or the absence from it, of the Holy Ghost. 
 Paul may plant, Apollos may water, in vain. 
 It is God the Spirit who giveth the increase. 
 Personal holiness is distasteful to most men. 
 They need God himself to give them a liking 
 for it and a disposition to strive after it. 
 
 582 "A Saviour's Blood." C. M. 5!. 
 Go, tune thy voice to sacred song, 
 
 Exert thy noblest powers ; 
 Go, mingle with the choral throng, 
 The Saviour's praises to prolong, 
 
 Amid life's fleeting hours. 
 
 2 Oh ! hast thou felt a Saviour's love, 
 That flame of heavenly birth ? 
 
 Then let thy strains melodious prove, 
 With raptures soaring far above 
 The trifling toys of earth. 
 
 3 Hast found the pearl of price unknown 
 That cost a Saviour's blood? 
 
 Heir of a bright celestial crown, 
 That sparkles near the eternal throne, 
 Oh, sing the praise of God ! 
 
 4 Sing of the Lamb that once was slain 
 That man might be forgiven ; 
 
 Sing how he broke death's bars in twain, 
 Ascending high in bliss to reign. 
 The God of earth and heaven ! 
 
 This hymn was written by Thomas Hast- 
 ings, Mus. Doc., known to us by his composi- 
 tions of both music and song. It was pub- 
 lished first in the Christian Psalmist, 1836, 
 and entitled, " Praise." 
 
 583 " Eternal life." C. M. 5!. 
 WOULDST thou eternal life obtain ? 
 
 Now to the cross repair; 
 There stand and gaze and weep and pray 
 Where Jesus breathes his life away ; 
 
 Eternal life is there !
 
 THE PLAN OF SALVATION. 
 
 255 
 
 2 Go 't is the Son of God expires ! 
 Approach the shameful tree : 
 
 See quivering there the mortal dart, 
 In the Redeemer's loving heart, 
 O sinful soul, for thee ! 
 
 3 Go there from every streaming wound 
 Flows rich atoning blood : 
 
 That blood can cleanse thy deepest stain, 
 Bid frowning justice smile again, 
 And seal thy peace with God. 
 
 4 Go at that cross thy heart subdued, 
 With thankful love shall glow ; 
 
 By wondrous grace thy soul set free, 
 Eternal life from Christ to thee 
 A vital stream shall flow ! 
 
 The hymns which have been inspired by 
 the crucifixion of our Lord Jesus Christ are 
 among the noblest of the church's songs. 
 From the early Greek and Latin writers until 
 the time in which we live that theme has 
 called out the poet's highest powers. Among 
 the many valuable hymns by Dr. Ray Palmer 
 is the one quoted here, which was written in 
 1864, and entitled " Good Friday." It ap- 
 peared first in Songs for the Sanctuary, 1865. 
 
 When Munkacsy's famous painting was on 
 exhibition in Hamilton, Canada, there came 
 walking up a rough rude man, evidently a 
 sailor from one of the lake boats. " Is Christ 
 in here ?" he asked roughly. The attendant 
 was so taken back by the rude, blunt ques- 
 tion that she was speechless for a moment. 
 "How much to see Christ?" he demanded. 
 She told him that the admission fee was a 
 quarter. " Well, I guess I '11 have to pay it," 
 he growled, and putting down a piece of sil- 
 ver, he brushed past her. He sat down in 
 front of the great picture and studied it for a 
 moment or two ; then, by and by, off came 
 his hat. He studied it a little longer, and 
 then, leaning down, he picked up the descrip- 
 tive catalogue which he had let fall as he took 
 his seat. He read it over, studied the paint- 
 ing anew, dropping his face in his hands at 
 intervals. And so he stayed there for a full 
 hour. When he came out there were tears in 
 his eyes, and in a voice full of sobs he said to 
 the attendant, " Madam, I came to see Christ 
 because my mother asked me to. I am a 
 rough man sailing on the lakes, and before I 
 went on this cruise my mother wanted me to 
 see this picture, and I came in to please her. 
 I never believed in any such thing, but the 
 man who could paint a picture like that, he 
 must have believed in it. There is something 
 in it that makes me believe it, too. Madam, 
 God helping me, I am a changed man from 
 to-day." Herein is the fulfilment of one of 
 our Lord's best promises: "And I, if I be lift- 
 ed up from the earth, will draw all men unto 
 me." John 12:32. 
 
 584 "O holy Lamb!" C. M. 5]. 
 
 O SAVIOUR, lend a listening ear, 
 
 And answer my request ! 
 Forgive, and wipe the falling tear, 
 Now with thy love my spirit cheer, 
 
 And set my heart at rest. 
 
 2 I mourn the hidings of thy face ; 
 The absence of that smile 
 
 Which led me to a throne of grace, 
 And gave my soul a resting-place 
 From earthly care and toil. 
 
 3 'T is sin that separates from thee 
 This poor benighted soul : 
 
 My folly and my guilt I see, 
 And now upon the bended knee 
 I yield to thy control. 
 
 4 Up to the place of thine abode 
 I lift my waiting eye ; 
 
 To thee, O holy Lamb of God ! 
 Whose blood for me so freely flowed, 
 I raise my ardent cry. 
 
 Another of Dr. Thomas Hastings' excellent 
 hymns in the same meter as the other just 
 before, and equally welcome among the 
 churches. This first appeared in the Addi- 
 tional Hymns of the Reformed Dutch Collec- 
 tion, 1846. 
 
 Pious Wickliffe used to pray : " O good 
 Lord, save me gratis!" And Christ does 
 save gratis, if he saves at all. Sinners must 
 be content to owe everything they receive to 
 the recognized grace which shines on Jesus' 
 forehead and warms in his heart. 
 
 585 
 
 "Lamb of God!" 
 
 8s, 75, 75. 
 
 LET us love and sing and wonder, 
 Let us praise the Saviour's name! 
 
 He has hushed the law's loud thunder, 
 He has quenched Mount Sinai's flame. 
 
 He has washed us in his blood, 
 
 He has brought us nigh to God. 
 
 2 Let us love the Lord who bought us, 
 Pitied us when enemies ; 
 
 Called us by his grace, and taught us, 
 
 Healed the blindness of our eyes : 
 He has washed us in his blood, 
 He presents our souls to God. 
 
 3 Let us sing, though fierce temptation 
 Threaten hard to bear us down ! 
 
 For the Lord, our strong salvation, 
 
 Holds in view the conqueror's crown : 
 He, who washed us in his blood, 
 Soon will bring us home to God. 
 
 4 Let us praise, and join the chorus 
 Of the saints enthroned on high ; 
 
 Here they trusted him before us, 
 Now their praises fill the sky : 
 " Thou hast washed us in thy blood, 
 Thou art worthy, Lamb of God !" 
 
 Rev. John Newton published this piece in 
 his Twenty-six Letters on Religious Subjects, 
 by Omicron, 1774. There it was entitled, 
 " Praise for Redeeming Love." It was print- 
 ed also, the same year, in the Gospel Maga- 
 zine for May ; and by and by it was included 
 in the Olney Hymns, 1779. It is one of the 
 most joyous anthems of exhilaration and hope
 
 2 5 6 
 
 THE GOSPEL: ATONEMENT OFFERED. 
 
 known to our language. The law is hushed, 
 Sinai is quenched, Satan is defeated, heaven 
 is opened, the crown is shining, home is near, 
 " Thou art worthy, Lamb of God !" 
 
 586 
 
 The Atonement. 
 
 8s, 73, 75. 
 
 HE, who once in righteous vengeance 
 Whelmed the world beneath the flood, 
 
 Once again in mercy cleansed it 
 With his own most precious blood ; 
 
 Coming from his throne on high, 
 
 On the painful cross to die. 
 
 2 Oh, the wisdom of the Eternal ! 
 
 Oh, the depth oflove divine! 
 Oh, the sweetness of that mercy 
 
 Which in Jesus Christ did shine ! 
 For the guilty, doomed to die, 
 Jesus paid the penalty. 
 
 2 When before the judge we tremble, 
 
 Conscious of his broken laws, 
 May the blood of his atonement 
 
 Cry aloud, and plead our cause; 
 Bid our guilty terrors cease ; 
 Be our pardon and our peace. 
 
 In the Lyra Catholica, 1849, this transla- 
 tion by Rev. Edward Caswall first appeared. 
 The original, "Ira justa Conditoris," is a 
 Latin hymn which commemorates the saving 
 power of Christ's blood and its sufficiency as 
 an atonement. Our sins and iniquities are to 
 be remembered no more. Forgetfulness is 
 the greatest boon to a sinner. The ancients 
 dreamed of Lethe, the river of forgetfulness, 
 into which the soul should plunge at death. 
 There is but one such stream the fountain 
 that cleanses us blots our sins from memory. 
 God can forget blessed assurance to the 
 sin-ridden, conscience-stung soul ! " The 
 true penitent," says Newman, " never forgives 
 himself." God forgives, we say, and God 
 forgets, and he invites us to lose the very 
 memory of our sins in the sweet oblivion of 
 his grace. 
 
 587 "Mercy and truth are met/" 8s, 75, 75. 
 
 COME, behold a great expedient, 
 God revealed in flesh appears ; 
 
 God himself becomes obedient, 
 And the curse for sinners bears ; 
 
 "T is a great, a gracious plan, 
 
 Wounding sin, yet sparing man. 
 
 2 Oh, the wisdom of contrivance, 
 Oh, the grace that shines therein, 
 
 God forgives without connivance, 
 He forgives, yet spares not sin; 
 Justice sees the victim bleed, 
 Nothing more can justice need. 
 
 3 Whither should we go, oh, whither, 
 \Wither from the glorious sight? 
 
 Tnfth and mercy meet together, 
 
 righteousness and peace unite : 
 'T is the cross that gives us rest, 
 Makes us safe, and makes us blest. 
 
 Some people have written to the compiler 
 of Laudes Domini that this hymn of Rev. 
 Thomas Kelly was not as acceptable as some 
 
 others of his, and was possessed of an ap- 
 parently incommensurate popularity. It is 
 found in the author's Hymns, 1 809, beginning 
 with the line, " Death is sin's tremendous 
 wages." On the whole, the words " contri- 
 vance " and " expedient " may be unfortunate, 
 but the hymn is certainly orthodox unusual- 
 ly so. Just now, within a little while, some 
 one has said and it surely is the more wise- 
 ly said because he who said it spent some in- 
 valuable years in denying it beforehand : 
 " Unless the apostolic language does trans- 
 gress not only every rule of literal construc- 
 tion, but all parallels in the latitude of meta- 
 phor, it certainly declares Jesus to be a Re- 
 deemer in some sense which no notion of 
 instruction, or of exemplary character, satis- 
 fies." To be sure it does : and that sense is 
 very clear to one who is willing just to re- 
 ceive it. Jesus Christ is our Redeemer not 
 by setting examples of human greatness be- 
 fore our eyes, but by bearing our sins upon 
 the cross, and becoming our substitute before 
 the divine law. 
 
 588 
 
 "Here Speaks the Comforter" us, los. 
 
 COME, ye disconsolate, where'er ye languish : 
 Come to the mercy-seat, fervently kneel ; 
 
 Here bring your wounded hearts, here tell your anguish; 
 Earth hath no sorrow that heaven cannot heal. 
 
 2 Joy of the comfortless, light of the straying, 
 Hope of the penitent, fadeless and pure ; 
 
 Here speaks the Comforter, tenderly saying 
 Earth hath no sorrow that heaven cannot cure. 
 
 3 Here see the Bread of Life ; see waters flowing 
 Forth from the throne of God, pure from above; 
 
 Come to the feast of love : come, ever knowing 
 Earth hath no sorrow but heaven can remove. 
 
 Thomas Moore was born in Dublin, May 
 28, 1779, and educated at Trinity College in 
 that city. He read for the Bar, afterwards 
 held a Government post in Bermuda for a 
 short time, and died February 26, 1852. His 
 poetical works are of great merit, but his 
 connection with hymnody is limited to his 
 Sacred Songs, published in 1816. These 
 were thirty-two in number, written to popu- 
 lar airs of different nations, and many of them 
 have been republished in various church col- 
 lections. The well-known one quoted here is 
 entitled " Relief in Prayer." It has proved a 
 message of consolation to many a despairing 
 soul, which has found at the mercy-seat help 
 in time of trouble. 
 
 . In the southern waters of the Atlantic was 
 sailing a ship, wearing heavy signals of utter- 
 most distress. The mariners upon another 
 vessel hurried nearer for immediate help, and 
 shouted, " What do you need ?" " Water, 
 -water," came back the hail ; " we are dying
 
 INVITATIONS AND WARNINGS. 
 
 257 
 
 for water!" Quick, indeed, was the answer 
 which went flying over the crests, in a tone of 
 half-vexed surprise, " Dip it up, then, in the 
 first bucket you can find !" For tiie fact was 
 they were at the very moment in the mouth 
 of the Amazon River, where the stream ran 
 fresh watsr a hundred and fifty miles wide all 
 around them ! It does seem a folly that men 
 would grow maniac with thirst when tossed 
 on an ocean of relief. Alas ! there are men 
 who will die of soul-thirst when salvation rolls 
 full and free beneath them ! 
 
 589 A Fountain Opened. 8s, 73, 73. 
 
 COME to Calvary's holy mountain, 
 
 Sinners, ruined by the fall ! 
 Here a pure and healing fountain 
 
 Flows to you, to me, to all 
 In a full, perpetual tide, 
 Opened when our Saviour died. 
 
 2. Come, in sorrow and contrition, 
 Wounded, impotent, and blind ! 
 
 Here the guilty, free remission, 
 Here the troubled, peace may find ; 
 
 Health this fountain will restore ; 
 
 He that drinks shall thirst no more 
 
 3 He that drinks shall live for ever; 
 
 'T is a soul-renewing flood : 
 God is faithful ; God will never 
 
 Break his covenant in blood, 
 Signed when our Redeemer died, 
 Sealed when he was glorified. 
 
 This is found in James Montgomery's 
 Original Hymns. It appeared in Cotterill's 
 Selection in 1819, bearing the title, "A Foun- 
 tain opened for Sin and Uncleanness." Ref- 
 erence seems to be made to Zechariah 13:1. 
 The fountain was opened when Jesus died on 
 Calvary. All our need now is to wash and be 
 clean. It is very striking, and often pathetic, 
 to notice how the views of the common peo- 
 ple seize upon and really enjoy the forms of 
 speech in which this personal Saviour of ours 
 preached the gospel. The English critic, 
 Ruskin, tells us in the Modern Painters, 
 that once, when he was coming down from 
 the rocks in the neighborhood of Montreux 
 in Switzerland, both weary and thirsty, he 
 found at the turn of the path a spring, con- 
 ducted as usual by the herdsmen into a hol- 
 lowed pine-trunk. . He stooped to it, and 
 drank deeply ; and then as he raised his head, 
 drawing his breath heavily with a sigh of full 
 satisfaction, some one behind him, unseen 
 hitherto, spoke in the words of the beautiful 
 French version of John's Gospel : " Celui qui 
 boira de cctte eau-ci, aura encore soif ;" 
 " Whosoever drinketh of this water shall 
 thirst again." He says that at first he did 
 not comprehend the meaning of the singular 
 sentence ; he looked up, and saw the friendly 
 countenance of a plain, frank mountaineer, 
 
 who without the least embarrassment went on 
 with the verse : " Maiscelui qui boira de leau 
 que je lui donnerai, n'aura jamais soif ;"- 
 " But whosoever drinketh of the water that I 
 shall give him shall never thirst." 
 
 590 "Return, return .'" C. M. 
 
 RETURN, O wanderer, to thy home, 
 
 Thy Father calls for thee ; 
 No longer now an exile roam 
 
 In guilt and misery : 
 Return, return. 
 
 2 Return, O wanderer, to thy home, 
 'T is Jesus calls for thee ; 
 
 The Spirit and the Bride say, " Come," 
 Oh, now for refuge flee : 
 Return, return. 
 
 3 Return, O wanderer, to thy home, 
 'T is madness to delay ; 
 
 There are no pardons in the tomb, 
 And brief is mercy's day : 
 Return, return. 
 
 Dr. Thomas Hastings' account of the origin 
 of this hymn is singularly interesting. He 
 said that he wrote it just after listening to a 
 stirring sermon delivered in a Presbyterian 
 Church in Utica in 1830. The theme of the 
 preacher was found in the parable of the 
 Prodigal Son. Two hundred converts were 
 present ; and, at the close of the discourse, at 
 the very height of his peroration, the minister 
 exclaimed, " Sinner, come home ! come home ! 
 come home !" Under the inspiration of such 
 an appeal he wrote the stanzas, and published 
 them in his Spiritual Songs, 1831. 
 
 591 Ezekielz$:\\. 73, D. 
 
 SINNERS, turn, why will ye die? 
 God, your Maker, asks you Why? 
 God, who did your being give, 
 Made you with himself to live; 
 He the fatal cause demands, 
 Asks the work of his own hands, 
 Why, ye thankless creatures, why 
 Will ye cross his love, and die? 
 
 2 Sinners, turn, why will ye die ? 
 God, your Saviour, asks you Why ? 
 He who did vour souls retrieve, 
 Died himself that ye might live. 
 Will ye let him die in vain ? 
 Crucify your Lord again ? 
 Why, ye ransomed sinners, why 
 Will ye slight his grace, and die? 
 
 3 Sinners, turn, why will ye die? 
 God, the Spirit, asks you Why ? 
 He, who all your lives hath strove, 
 Urged you to embrace his love : 
 Will ye not his grace receive? 
 Will ye still refuse to live? 
 Why, ye long-sought sinners ! why, 
 Will ye grieve your God, and die? 
 
 Rev. Charles Wesley published in Hymns 
 on God's Everlasting Lowe, 1741, a long poem 
 of sixteen stanzas. From this the lines for 
 these years in common use have been chosen. 
 It is entitled, " Why will ye die ?" and refer- 
 ence is made to Ezekiel 18:31. This hymn
 
 258 
 
 THE GOSPEL : ATONEMENT OFFERED. 
 
 was a great favorite with Rev. Dr. N. S. S. 
 Beman ; he continually gave it out during his 
 whole ministry, reading the verses most im- 
 pressively before the singing. It has done a 
 great deal of good in its day, but it belongs to 
 the era of church progress and growth when 
 Christians sang at the unconverted more than 
 they do now. 
 
 592 The Accepted Time. S. M. 
 
 Now is the accepted time, 
 
 Now is the day of grace ; 
 O sinners ! come, without delay, 
 
 And seek the Saviour's face. 
 
 2 Now is the accepted time, 
 The Saviour calls to-day ; 
 
 To-morrow it may be too late ; 
 Then why should you delay? 
 
 3 Now is the accepted time, 
 The gospel bids you come ; 
 
 And every promise in his word 
 Declares there yet is room. 
 
 4 Lord, draw reluctant souls, 
 And feast them with thy love ; 
 
 Then will the angels spread their wings 
 And bear the news above. 
 
 The volume which is quoted usually as 
 Dobell's Collection has a somewhat extensive 
 title : A New Selection of seven hundred 
 Evangelical Hymns for Private, Family, 
 and Public Worship, {many original,) from 
 more than two hundred of the best authors 
 in England, Scotland, Ireland, and Amer- 
 ica ; arranged in alphabetical order, in- 
 tended as a Supplement to Dr. Watts 
 Psalms and Hymns. It was published in 
 1806. The second edition was enlarged, and 
 more original pieces were added. This vol- 
 ume is valuable from the fact that it is the 
 earliest, perhaps the very first, book of the 
 kind to give the names of the authors in con- 
 nection with their work. Three American 
 editions have appeared, published at Morris- 
 town, N. J., in 1810, 1815, and 1822, and then 
 another was issued in Philadelphia, 1825. 
 John Dobell was born in Poole, Dorsetshire, 
 England, in 1757. He was for some time 
 kept in the position as port-gauger under the 
 Board of Excise ; and the duties of his office 
 not being very severe, he enjoyed consider- 
 able leisure which he employed in literary 
 work. Among the books of which he was 
 the author there was one entitled Baptism, 
 and another which was entitled Humanity. 
 His labor as a contributor to the hymnology 
 of the period was suggested by the remark of 
 an invalid in Cornwall whom he visited, who 
 said to him : " I wish I could see before I die 
 a hymn-book full of Christ and his Gospel, 
 and without any mixture of freewill or merit." 
 How deeply into his mind this sentence fell 
 
 can be seen in the titles he affixed to his vol- 
 umes of poetry ; the first he called The 
 Christian s Golden Treasure ; or. Gospel 
 Comfort for Doubting Minds ; and the sec- 
 ond, The Christian s Companion in his Jour- 
 ney to Heaven. He has been reckoned as a 
 Congregationalist, and for years he was a 
 regular attendant upon the services of the 
 Skinner Street Chapel in Poole ; there he died 
 in his eighty-fourth year, and was buried 
 June i, 1840. There is no record of his hav- 
 ing been a member of the communion, 
 though his wife was on the roll ; he was 
 quaint and eccentric, tall and conspicuous in 
 figure, much respected and affectionately be- 
 loved. 
 
 593 
 
 " Sinner, Come /" 
 
 S. M. 
 
 THE Spirit, in our hearts, 
 Is whispering, "Sinner, come;" 
 
 The bride, the Church of Christ, proclaims, 
 To all his children, " Come !" 
 
 2 Let him that heareth say 
 To all about him, "Come!" 
 
 Let him that thirsts for righteousness, 
 To Christ, the fountain, come ! 
 
 3 Yea, whosoever will, 
 Oh, let him freely come, 
 
 And freely drink the stream of life; 
 'T is Jesus bids him come. 
 
 4 Lo ! Jesus, who invites, 
 Declares, ''I quickly come;" 
 
 Lord, even so; we wait thine hour; 
 O blest Redeemer, come ! 
 
 Rev. Henry Ustic Onderdonk, D. D., was 
 born in New York, March 16, 1789, and stud- 
 ied at Columbia College. After taking holy 
 orders he was for some time rector of St. Ann's 
 Church in Brooklyn, until in 1827 he was con- 
 secrated at Philadelphia, and became Assist- 
 ant Bishop of that diocese. On the death of 
 Bishop White in 1836 he entered upon the 
 full charge. He died in Philadelphia, Decem- 
 ber 6, 1858. His services to the hymnody of 
 the church were great, and many of his poems 
 are in general use. The one quoted here was 
 suggested by the passage in the twenty-second 
 chapter of Revelation, where the Spirit and 
 the Bride are represented as inviting the sin- 
 ner to come to Christ ; it is found in the Epis- 
 copal Prayer Book Selection, 1826. The work 
 of regeneration is wrought by the Holy Spirit ; 
 and no mortal can tell how he does it, nor 
 even precisely what he does. There is sove- 
 reignty in the act ; but it is exercised in an- 
 swer to the simplicity of prayer. " Create in 
 me a clean heart, O God, and renew a right 
 spirit within me." Prometheus brought fire 
 from heaven to earth. Socrates brought phi- 
 losophy from heaven to earth. But God him- 
 self had to send this gift of his grace, by a 
 new revelation. And he has given us to un-
 
 INVITATIONS AND WARNINGS. 
 
 259 
 
 derstand that there shall never be a lack, even 
 till the last son of his love shall be brought 
 into glory. You may light a taper with a lens, 
 concentrating sunshine on it. And taper after 
 taper may thus shine to illumine human dark- 
 ness, without the sun's ever feeling wearied 
 or growing in the slightest measure exhausted. 
 So of the Sun of Righteousness ; there is an 
 absolutely inexhaustible fullness in the Light 
 of the World. 
 
 594 Weeping for Sinners. S. M. 
 
 DID Christ o'er sinners weep, 
 And shall our cheeks be dry? 
 
 Let floods of penitential grief 
 Burst forth from every eye. 
 
 2 The Son of God in tears 
 Angels with wonder see ; 
 
 Be thou astonished, O .my soul ! 
 He shed those tears for thee. 
 
 3 He wept that we might weep ; 
 Each sin demands a tear : 
 
 In heaven alone no sin is found, 
 And there 's no weeping there. 
 
 This little hymn has been singularly useful 
 in the American churches for scores of years. 
 It was written by Rev. Benjamin Beddome 
 for the first edition of Dr. Rippon's Selection, 
 1787. It was, according to the author's title, 
 to be sung " Before Sermon." The Scripture 
 reference may have been to Luke 19 141. 
 
 595 The Call of Love. S. M. 
 
 AND canst thou, sinner! slight 
 
 The call of love divine? 
 Shall God, with tenderness, invite, 
 
 And gain no thought of thine? 
 
 2 Wilt thou not cease to grieve 
 The Spirit from thy breast, 
 
 Till he thy wretched soul shall leave 
 With all thy sins oppressed ? 
 
 3 To-day a pardoning God 
 Will hear the suppliant pray ; 
 
 To-day a Saviour's cleansing blood 
 Will wash thy guilt away. 
 
 Mrs. Abby Bradley Hyde was born at 
 "Stockbridge, Mass., September 28, 1799, an d 
 married to Rev. Lavius Hyde, of Salisbury, 
 Mass., in 1818. Her death occurred at An- 
 dover, April 7, 1872. She wrote about fifty 
 hymns, some of which are in use both in Great 
 Britain and America. The one given here is 
 perhaps the favorite. It appeared first in 
 Nettleton's Village Hymns, 1824, with the 
 title, " Grieve not the Spirit," and contained 
 an additional stanza. Mrs. Hyde's writings 
 are simple and unaffected in style, and some 
 of her hymns for children are very touching. 
 
 596 
 
 "At the door." 
 
 BEHOLD a Stranger at the door ! 
 He gently knocks, has knocked before, 
 Has waited long, is waiting still ; 
 You treat no other friend so ill. 
 
 L. M. 
 
 2 Oh, lovely attitude ! he stands 
 With melting heart and laden hands ; 
 Ohj matchless kindness ! and he shows 
 This matchless kindness to his foes. 
 
 3 But will he prove a friend indeed ? 
 He will, the very friend you need 
 The Friend of sinners; yes, 'tis he, 
 With garments dyed on Calvary. 
 
 4 Rise, touched with gratitude divine, 
 Turn out his enemy and thine, 
 
 That soul-destroying monster, sin, 
 And let the heavenly Stranger in. 
 
 The genius of Rev. Joseph Grigg mani- 
 fested itself at an early age, one of his best- 
 Known poems having been written while he 
 was still a mere child. He was born about 
 the year 1728, though the date cannot be 
 fixed positively. He began life as a me- 
 chanic ; but his natural inclination being to- 
 wards the ministry, he abandoned his trade, 
 and in 1743 became assistant pastor with 
 Rev. Thomas Bures, of the Presbyterian 
 Church, Silver Street, London. In this field 
 he labored until the death of his associate, 
 1747, when he retired from the ministry. 
 About this time he married the widow of 
 Col. Drew, a lady who possessed considerable 
 property, and went to live in St. Albans. 
 Here he took up his literary work and wrote 
 a number of hymns. He died at Waltham- 
 stow, Essex, October 29, 1768. The poem 
 we quote was first published in a pamphlet 
 in 1765, with others, " on divine subjects." 
 
 597 "God Calling Yet." L. M. 
 
 GOD calling yet! shall I not hear? 
 Earth's pleasures shall I still hold dear? 
 Shall life's swift passing years all fly, 
 And still my soul in slumber lie? 
 
 2 God calling yet? shall I not rise? 
 Can I his loving voice despise, 
 And basely his kind care repay? 
 He calls me still : can I delay? 
 
 3 God calling yet ! and shall I give 
 No heed, but still in bondage live? 
 I wait, but he does not forsake; 
 He calls me still : my heart, awake ! 
 
 4 God calii'ig yet ! I cannot stay; 
 My heart I yield without delay ; 
 
 Vain world, farewell ! from thee I part ; 
 The voice of God hath reached my heart. 
 
 Another of the pieces taken from Hymns 
 from the Land of Luther , issued by the Scotch 
 sisters in the year 1854. This one is under- 
 stood to have been translated by Mrs. Findla- 
 ter from Gerhard Tersteegen's "Gott rufet 
 nock; sollt ich nicht endlich horen?" The 
 author was born at Mors, in Westphalia, No- 
 vember 25, 1697. His religious experience is 
 one of the stories that belong to the history of 
 mysticism. It began with a spasmodic fit, at 
 the end of which, frightened and subdued, he 
 solemnly dedicated himself to God's service. 
 At the age of twenty-seven he wrote out a
 
 26o 
 
 THE GOSPEL : ATONEMENT OFFERED. 
 
 covenant between the Saviour and his soul, 
 using his own blood for the transcription and 
 the signature. He was a member of no sect, 
 joined no church, lived a celibate and an as- 
 cetic. He died on April 3, 1769. He wrote 
 1 1 1 hymns of varying merit, but many of them 
 have been translated into English and are 
 good. 
 
 "In one of the public inclosures of Phila- 
 delphia the fountain was recently left to play 
 all night. During the hours of darkness a 
 sharp frost set in ; and those who passed by 
 next morning found the water, still playing 
 indeed, but playing over a mass of gleaming 
 icicles. But that was not all. The wind had 
 been blowing steadily in one direction through 
 all these hours, and the spray had been car- 
 ried on airy wings to the grass which fringed 
 the pool in which the fountain stood. On 
 each blade of grass the spray had fallen so. 
 gently as hardly to bend it, descending softly 
 and silently the whole night long. By slow 
 and almost imperceptible processes each 
 blade became coated with a thin layer of ice : 
 by the same noiseless processes each layer 
 grew thicker, until in the morning, what be- 
 fore had been a little patch of swaying grass, 
 was a miniature battle-ground of upright, 
 crystal spears, each holding within it, as its 
 nucleus, a single blade of grass, now cold, 
 rigid, and dead. 
 
 " In human life, in like manner, it may seem 
 a light thing to leave a young heart outside of 
 Christ's fold, and exposed to the ' cold winds 
 of the world's great unbelief.' There is no 
 violent transformation of the character in such 
 a case. Yet silently and surely the world's 
 frost settles upon the flowers of the heart, 
 covering them with the chill spray of doubt, 
 binding them with soft bonds which harden 
 into chains of ice, incasing them in a coat of 
 crystal mail, polished, cold, and impenetrable. 
 You have met persons in whose heart this 
 freezing process has been accomplished. You 
 have seen beneath the icy surface the nucleus 
 of good which might have grown to so fair a 
 harvest, just as you have seen the dead blade 
 of grass preserved at the core of the icicle. 
 You can do little now for either the person or 
 the plant ; nothing but heaven's sunshine can 
 melt the ice which holds them in its deadly 
 thrall. But you can take care that none of 
 those for whom you are responsible will be 
 left out in the world's cold, to suffer so dead- 
 ly a change. You can bring them within the 
 warm influences of Christian life, where no 
 frost will gather upon them, and where the 
 soul's highest powers will be gently wooed to 
 their best growth. Among all the things 
 
 which you cannot do, this at least you can do ; 
 and unless you do this, you are certainly re- 
 sponsible for whatever of chilling and dead- 
 ening change the coming years may bring to 
 those whom you are set of God to cherish 
 and protect." S. S. Times. 
 
 598 One Thing Needful. L. M. 
 
 WHY will ye waste on trifling cares 
 That life which God's compassion spares, 
 While, in the various range of thought, 
 The one thing needful is forgot ? 
 
 2 Shall God invite you from above? 
 Shall Jesus urge his dying love? 
 
 Shall troubled conscience give you pain ? 
 And all these pleas unite in vain? 
 
 3 Not so your eyes will always view 
 Those objects which you now pursue; 
 Not so will heaven and hell appear, 
 When death's decisive hour is near. 
 
 4 Almighty God ! thy grace impart ; 
 Fix deep conviction on each heart : 
 Nor let us waste on trifling cares 
 That life which thy compassion spares. 
 
 This poem by Dr. Philip Doddridge was pub- 
 lished in a posthumous edition of his Hymns, 
 1755, but is supposed to have been written 
 twenty years earlier. It is an earnest plea ad- 
 dressed to unbelievers who urge that the plea- 
 sures of the Christian life are few, its prohibi- 
 tions innumerable and fixed. In opposition 
 to all this petulance and mistake is the truth, 
 that the system of faith and practice which 
 Jesus Christ came to proclaim admits no such 
 moroseness or severity. It offers restoration 
 and indulgence to all the powers of man, on 
 the simple condition of penitence, trust, and 
 love ; and then, in addition, it proposes to 
 bring in as its own free gift a new and in- 
 creased experience of every kind that renders 
 life valuable and worthy. Hence, when in 
 reply to the persistent call of divine grace, 
 urging a Saviour's claim upon each individ- 
 ual's conscience, pressing him to come for 
 salvation to the cross any one says, " Oh, I 
 want to see more of life first !" the Gospel, as 
 if anticipating the impatient cavil, or remon- 
 strating with one who utters it, answers kindly, 
 " Very well ; the Redeemer came that you 
 might have life, and that you might have it 
 yet more abundantly." In other words, this is 
 the doctrine of the New Testament : the true 
 Christian life is a fuller, freer life, brighter, 
 more welcome, more joyous, than any other 
 life whatsoever. 
 
 599 
 
 " Why not To-night?" 
 
 L. M. 
 
 OH, do not let the word depart, 
 And close thine eyes against the light ; 
 
 Poor sinner, harden not thy heart : 
 Thou wouldst be saved ; why not to-night ?
 
 INVITATIONS AND WARNINGS. 
 
 26l 
 
 2 To-morrow's sun may never rise 
 To bless thy long-deluded sight ; 
 
 This is the time ; oh, then be wise ! 
 Thou wouldst be saved ; why not to-night ? 
 
 3 Our God in pity lingers still ; 
 
 And wilt thou thus his love requite? 
 Renounce at length thy stubborn will : 
 Thou wouldst oe saved ; why not to-night ? 
 
 4 Our blessed Lord refuses none 
 Who would to him their souls unite; 
 
 Then be the work of grace begun : 
 Thou wouldst be saved ; why not to-night ? 
 
 The wife of a clergyman, and the mother 
 of seven children, it is safe to conclude that 
 the life of Mrs. Elizabeth Reed was far from 
 being an idle one. Household worries, how- 
 ever, do not seem to have so engrossed her 
 time and attention that she could not sym- 
 pathize with and aid her husband in his work. 
 She is said to have taken a deep interest in 
 his wide charities. Besides this, when his 
 Wycliffe Chapel Supplement was republished 
 in 1872, twenty of her poems appeared in it, 
 among which is to be found the hymn we 
 quote, bearing date, 1825. She wrote also a 
 book of tales for children, and a manual to 
 aid their mothers. Mrs. Reed was born in 
 London, March 4, 1794; became the wife of 
 Rev. Andrew Reed, D. D., in 1816, and died 
 July 4, 1867. 
 
 600 
 
 " Why will ye die?" 
 
 OH, turn ye, oh, turn ye, for why will ye die, 
 When God in great mercy is coniing so nigh ? 
 Now Jesus invites you, the Spirit says, Come, 
 And angels are waiting to welcome you home. 
 
 2 And now Christ is ready your souls to receive, 
 Oh, how can you question, if you will believe? 
 If sin is your burden, why will you not come? 
 'T is you he bids welcome ; he bids you come home. 
 
 This hymn has six stanzas in Dr. Leavitt's 
 Christian Lyre, Vol. I., 1830, whence it is 
 taken. Allusion is made to Ezekiel 33:11. 
 Its author was Rev. Josiah Hopkins, D. D., 
 who was born at Pittsford, Vermont, April 
 1 8, 1786. He studied at Middlebury College 
 and at Auburn Theological Seminary. His 
 first charge was that of a Congregational 
 Church at New Haven, Vermont, where he 
 remained until 1830; then he became the 
 minister of the First Presbyterian Church of 
 Auburn, New York. He published the 
 Christian Instructor in 1847, and while in 
 Auburn edited a volume of Conference 
 Hymns. He died at Geneva, New York, 
 July 27, 1862. 
 
 601 
 
 Procrastination. 
 
 2 Delay not, delay not ; the Spirit of grace, 
 Long grieved and resisted, may take his sad 
 
 flight, 
 
 And leave thee in darkness to finish thy race, 
 To sink in the gloom of eternity's night. 
 
 3 Delay not, delay not ; the hour is at hand ; 
 The earth shall dissolve, and the heavens shall 
 
 fade, 
 The dead, small and great, in the judgment shall 
 
 stand ; 
 What helper, then, sinner, shall lend thee his aid ? 
 
 Under the title " Exhortation to Repent- 
 ance," this hymn by Dr. Thomas Hastings 
 appeared in his Spiritual Songs, 1831, and 
 has since been republished in many import- 
 ant collections. It urges the immediate ne- 
 cessity of accepting the offer of atonement. 
 Over the unrecorded death and grave of one 
 of Franklin's arctic explorers, found on the 
 ice-bound shore of Beechy Island, were found 
 these words : " Choose you this day whom 
 you will serve." They told of one who, in the 
 Polar zone of death and night, had found the 
 entrance to an eternal summer in the Para- 
 dise of God. Looking over an endless sea 
 of ice, the dying man saw that his eternity 
 would be according to the choice which he 
 had made. There can be no intermediate 
 choice ; for if one neither loves nor hates the 
 service of his Creator, he has never chosen 
 him, and there should be no halting between 
 two opinions. 
 
 602 
 
 Job 22:21. 
 
 DELAY not, delay not ; O sinner, draw near, 
 The waters of life are now flowing for thee ; 
 
 No price is demanded ; the Saviour is here; 
 Redemption is purchased, salvation is free. 
 
 ACQUAINT thyself quickly, O sinner, with God, 
 And joy, like the sunshine, shall beam on thy road ; 
 And peace, like the dewdrop, shall fall on thy head, 
 And sleep, like an angel, shall visit thy bed. 
 
 2 Acquaint thyself quickly, O sinner, with God, 
 And he shall be with thee when fears are abroad ; 
 Thy Safeguard in danger that threatens thy path ; 
 Thy Joy in the valley and shadow of death. 
 
 The spirit of poetry running through the 
 nature of William Knox seems to have devel- 
 oped itself only after adversity. The story of 
 his life is briefly this : He was born at Firth, 
 Lilliesleaf, Roxburgh, Scotland, August 17, 
 1789; and studied at the grammar school at 
 Musselburgh. He tried farming at Wrae ; but 
 irregular living soon began to make inroads 
 upon his fortune ; things went from bad to 
 worse, and finally his venture ended in bank- 
 ruptcy. It was just at this time that he began 
 to write for the Edinburgh journals, following 
 his efforts in prose composition by several 
 volumes of poetry, notably The Lonely Hearth, 
 1818; Songs of Israel, 1824; The Harp of 
 Zion, 1825. He died in Edinburgh, November 
 12, 1825. 
 
 The hymn we quote is from the Harp of 
 Zion, where it is entitled "Heavenly Wis-
 
 262 
 
 THE GOSPEL: ATONEMENT ACCEPTED. 
 
 dom," and annexed to it is the reference Job 
 22 : 21, 27-28. 
 
 603 The Penitent's Plea. P. M. 
 
 JESUS, heed me, lost and dying, 
 Unto thee for shelter flying, 
 Hear, oh, hear, my heart's sore crying: 
 Heed me, or I die ! 
 
 2 All my sin and sorrow feeling, 
 Come I, as the leper, kneeling; 
 Come to thee for help and healing, 
 
 Heal me, or I die! 
 
 3 Naught have I to plead of merit, 
 Naught but curse do I inherit ; 
 
 By thy gracious, quickening Spirit 
 Save me, or I die ! 
 
 4 Not my tears of deep contrition 
 Can secure one sin's remission, 
 Helpless, hopeless my condition : 
 
 Help me, or I die! 
 
 5 Far away my dead works flinging, 
 Nothing owning, nothing bringing, 
 Only to thy mercy clinging : 
 
 Bless me, or I die ! 
 
 6 By thy cross, where hope is beaming, 
 By its crimson fountain streaming, 
 Flowing for the world's redeeming : 
 
 Cleanse me, or I die ! 
 
 7 So my soul shall praise thee ever 
 For the love which changes never, 
 From which not ev'n death can sever : 
 
 Saved no more to die. 
 
 This hymn appeared in the New York Ob- 
 server, January 25, 1883. It is the work of 
 Rev. Robert M. Offord, a member of the edi- 
 torial staff of that paper. It has been slightly 
 altered and abridged for use in Laudes Domini. 
 
 Mr. Offord was born at St. Austell, Corn- 
 wall, England, September 17, 1846, and came 
 to America in 1 870. He joined the Methodist 
 Church at first ; but afterwards he associated 
 himself with the Reformed Dutch Church in 
 1878. For six years he labored as the pastor 
 of a congregation in Lodi, N. J. ; but his liter- 
 ary work occupied so much of his time that 
 eventually he was obliged to resign his charge, 
 and devote himself entirely to his duties as an 
 editor. He has contributed a number of excel- 
 lent poems to the Observer ; but not many of 
 them have come into use in our hymnals as 
 yet. 
 
 604 " The footsteps of the flock." 75, 55. 
 
 JESUS, Shepherd of the sheep, 
 Who thy Father's flock dost keep, 
 Safe we wake and safe we sleep, 
 Guarded still by thee. 
 
 2 In thy promise firm we stand, 
 None can pluck us from thy hand. 
 Speak we hear at thy command 
 
 We will follow thee. 
 
 3 By thv blood our souls were bought, 
 By thy life salvation wrought, 
 
 By thy light our feet are taught, 
 Lord, to follow thee. 
 
 4 Father, draw us to thy Son ; 
 We with joy will follo\v on, 
 Till the work of grace is done, 
 
 And from sin set free 
 
 5 We in robes of glory dressed, 
 Join the assembly of the blest, 
 Gathered to eternal rest, 
 
 In the fold with thee. 
 
 The biography of this scholarly man, who 
 was very efficient in stamping out Arianism 
 from the Presbyterian churches and colleges 
 of Ireland, has been ably written by Dr. Por- 
 ter, and it needs but few words to call to mind 
 the service he rendered to his country at the 
 time of a great religious peril. 
 
 Rev. Henry Cooke, D. D., LL. D., was 
 born at Grillagh, near Maghera, County Lon- 
 donderry, Ireland, May n, 1788, and was a 
 descendant of an English family who had 
 come from Devonshire. He received his edu- 
 cation at Glasgow University, and in 1808, 
 after his ordination, became pastor of Dun- 
 cane Presbyterian Church. After two years 
 of work in this field, he removed to Donegore 
 in 1811; and went thence to Killyleagh in 
 1818, and to Belfast in 1829, where he re- 
 mained until his death, December 13, 1868. 
 
 The times in which Dr. Cooke lived and 
 labored were irreligious and lax. Men were 
 inclined towards infidelity, and there was ur- 
 gent need of just such piety, tact, earnestness, 
 and eloquence as characterized this reformer's 
 work. For years he fought untiringly the 
 heresy which had invaded Ireland's colleges, 
 synods, and congregations ; conquering final- 
 ly without a single defeat to mar the glory of 
 his victory, and lifting the church to a higher 
 and more God-like plane of thought and ac- 
 tion. He was three times elected Moderator 
 of the General Assembly ; degrees were con- 
 ferred upon him by universities at home and 
 abroad, and he was offered the professorship 
 of Sacred Rhetoric in the Assembly's College 
 at Belfast. Yet with all these honors show- 
 ered upon him, he retained his simple, gentle 
 manners, and died thoroughly beloved and 
 revered. His hymn is found in the Cana- 
 dian Presbyterian Hymnal, 1881. 
 
 605 
 
 "Take Me." 
 
 5s, 75. D. 
 
 TAKE me, O my Father, take me! 
 
 Take me, save me, through thy Son : 
 That which thpu wouldst have me, make me, 
 
 Let thy will in me be done. 
 Long from thee my footsteps straying, 
 
 Thorny proved the way I trod ; 
 Weary come I now, and praying 
 
 Take me to thy love, my God ! 
 
 2 Fruitless years with grief recalling, 
 
 Humbly I confess my sin : 
 At thy feet, O Father, falling, 
 
 To thy household take me in.
 
 REPENTANCE UNTO LIFE. 
 
 263 
 
 Freely now to thee I proffer 
 
 This relenting heart of mine ; 
 Freely life and soul I offer 
 
 Gift unworthy love like thine. 
 
 3 Once the world's Redeemer, dying, 
 
 Bare our sins upon the tree ; 
 On that sacrifice relying, 
 
 Now I look in hope to thee ; 
 Father, take me ! all forgiving, 
 
 Fold me to thy loving breast ; 
 In thy love for ever living, 
 
 I must be for ever blest ! 
 
 We have always been proud and glad that 
 this hymn of Dr. Ray Palmer's composition, 
 which has proved so welcome and useful 
 since, was given to the public in Songs for 
 the Sanctuary in 1865. It was based upon 
 the Parable of the Prodigal Son, and both in 
 sentiment and versification it has proved its 
 force and value. Dr. Palmer often used to 
 hear messages of gratitude and cheer from 
 those who were comforted and helped by 
 these verses. 
 
 6O6 Clinging to Christ. 8s, 6s. 
 
 HOLY' Saviour! Friend unseen, 
 Since on thine arm them bid'st me lean, 
 Help me throughout life's changing scene, 
 
 By faith to cling to thee ! 
 
 2 Without a murmur I dismiss ' 
 My former dreams of earthly bliss ; 
 My joy, my recompense, be this, 
 
 Each hour to cling to thee! 
 
 3 What though the world deceitful prove, 
 And earthly friends and hopes remove; 
 With patient, uncomplaining love, 
 
 Still would I cling to thee. 
 
 4 Though oft I seem to tread alone 
 
 Life's dreary waste, with thorns o'ergrown, 
 Thy voice of love, in gentlest tone, 
 Still whispers, "Cling to me!" 
 
 5 Though faith and hope are often tried, 
 
 1 ask not, need not, aught beside; 
 So safe, so calm, so satisfied, 
 
 The soul that clings to thee ! 
 
 Another of Miss Charlotte Elliott's excel- 
 lent hymns, found lately in most of the hym- 
 nals, with the date affixed, 1834. As her 
 father died in 1833, it is likely that the 
 mourning experience of that trying season 
 found its way into her compositions. 
 Through that period it is known that she de- 
 rived much comfort by the constant use of 
 her pen ; it is evidenced by the wonderful 
 spirituality of her communion with Jesus 
 Christ. She published her pieces without 
 her name in various periodicals. Most of 
 these appear in the Invalid's Hymn-Book, 
 and many of them are recognized by the un- 
 usual meter she seems to have preferred. 
 There comes a time in the history of most 
 suffering believers when the best comfort is 
 derived from a mere resting upon God, as he 
 has been pleased to manifest himself in the 
 Saviour. Simple clinging to Christ is the ex- 
 
 ercise : " So safe, so calm, so satisfied," is 
 the result. 
 
 6O7 "Pleads for me." 8s, 6s. 
 
 O THOU, the contrite sinner's Friend, 
 Who, loving, lov'st them to the end, 
 On this alone my hopes depend, 
 That thou wilt plead for me. 
 
 2 When weary in the Christian race, 
 Far off appears my resting-place, 
 And, fainting, I mistrust thy grace, 
 
 Then, Saviour, plead for me. 
 
 3 When I have erred and gone astray, 
 Afar from thine and wisdom's way, 
 And see no glimmering, guiding ray 
 
 Still, Saviour, plead for me. 
 
 4 When Satan, by my sins made bold, 
 Strives from thy cross to loose my hold, 
 Then with thy pitying arms enfold, 
 
 And plead, oh, plead for me! 
 
 5 And when my dying hour draws near, 
 Darkened with anguish, guilt, and fear, 
 Then to my fainting sight appear, 
 
 Pleading in heaven for me. 
 
 This hymn, by Miss Charlotte Elliott, is so 
 like the preceding one that we might almost 
 think it was fashioned by the same experi- 
 ence and meant to be its mate. It takes up 
 the counterpart of the other in its refrain. 
 The believer clings and the Saviour inter- 
 cedes. The poem was given to the public 
 in a collection issued by Rev. Henry Venn, 
 and bears the date 1835, showing that it rep- 
 resents the same period of depression and 
 sorrow. Whether it was the intention to 
 break through her custom of anonymous 
 composition or not, we have no means of 
 knowing ; but the singular fact remains that, 
 by a printer's mistake, the piece was attrib- 
 uted to Wesley. Under that error it took its 
 chances with a world that never takes care to 
 be accurate, and for years went its way as an 
 Epworth foundlfng. Only lately has it been 
 restored. 
 
 608 
 
 "A will resigned." 
 I ASK not now for gold to gild, 
 
 8s, 6s. 
 
 ASK not now lor gold to gild, 
 With mocking shine, an aching frame; 
 The yearning of the mind is stilled 
 I ask not now for fame. 
 
 2 But, bowed in lowliness of mind, 
 
 I make my humble wishes known ; 
 I only ask a will resigned, 
 O Father, to thine own. 
 
 3 In vain I task my aching brain, 
 
 In vain the sage's thoughts I scan ; 
 I only feel how weak I am, 
 
 How poor and blind is man. 
 
 4 And now my spirit sighs for home, 
 And longs for light whereby to see ; 
 
 And, like a weary child, would come, 
 O Father, unto thee. 
 
 The Quaker poet, John G. Whittier, wrote 
 in 1848 a piece entitled " The Wish of To- 
 day," from which the verses constituting this
 
 264 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 hymn are chosen. His wishes were moderate 
 then, so it appears, and that was a great while 
 ago. There comes a time to every true man 
 when the world has very insignificant honors 
 to offer ; he is perfectly content to rest ; he 
 " has done enough," as Schumann said of 
 Schubert when he retired from life. Whittier 
 died September 7, 1892. The wish has been 
 granted and the rest has come. He knows 
 far more now concerning such things than 
 he ever did before. Some notion of this 
 poet's religious convictions can be gained 
 from what he once said to a minister whom 
 he knew : " I think every child should cling 
 to the faith of its parents until it learns of 
 something better. The heathen until they 
 know something better should cling to the 
 faith of their parents. I can conceive of their 
 being in such a state of mind that they would 
 gladly receive the truth of Christ if it came to 
 them, and God will give them credit for that. 
 In fact, I don't know but that the Hindus 
 swinging on their flesh hooks, and others like 
 them, are doing the best they know. They 
 know that they have done wrong and they 
 want to atone for it some way, and this is the 
 only way they know anything about. I do n't 
 know but God will give them credit for their 
 good intentions. They want to get rid of 
 their sins in some way." 
 
 6O9 "Lamb of God." 8s, 6s. 
 
 JUST as I am, without one plea, 
 But that thy blood was shed for me, 
 And that thou bid'st me come to thee, 
 O Lamb of God, I come! 
 
 2 Just as I am, and waiting not 
 To rid my soul of one dark blot, 
 
 To thee whose blood can cleanse each spot, 
 O Lamb of God, I come! 
 
 3 Just as I am, though tossed about 
 With many a conflict, many a doubt, 
 Fightings within, and fears without, 
 
 O Lamb of God, I come ! 
 
 4 Just as I am thou wilt receive, 
 Wilt welcome, pardon, cleanse, relieve; 
 Because thy promise I believe, 
 
 O Lamb of God, I come ! 
 
 5 Just as I am thy love unknown 
 Hath broken every barrier down ; 
 Now, to be thine, yea, thine alone, 
 
 O Lamb of God, I come ! 
 
 The story has been told over and over, and 
 yet it will never appear old, of the way .in 
 which this hymn of Miss Charlotte Elliott 
 came to be written. In 1822 Dr. Cassar Ma- 
 Ian, of Geneva, was visiting at the house of 
 this young woman's father. One evening,, 
 as they sat conversing, he asked her if she 
 thought herself to be an experimental Chris- 
 tian. Her health was failing then rapidly, 
 
 and she was harassed often with pain ; the 
 question made her petulant for the moment. 
 She resented his searching, and told him that 
 religion was a matter which she did not wish 
 to discuss. Dr. Malan replied, with his usual 
 sweetness of manner, that he would not pur- 
 sue the subject then if it displeased her, but 
 he would pray that she might " give her heart 
 to Christ, and become a useful worker for 
 him." Several days afterward the young lady 
 apologized for her abrupt treatment of the 
 minister, and confessed that his question and 
 his parting remark had troubled her. " But I 
 do not know how to find Christ," she said ; 
 " I want you to help me." " Come to him 
 just as you are" said Dr. Malan. He little 
 thought that one day that simple reply would 
 be repeated in song by the whole Christian 
 world. Further advice resulted in opening 
 the young lady's mind to spiritual light, and 
 her life of devout activity and faith began. 
 She possessed literary gifts, and having as- 
 sumed the charge of The Yearly Remem- 
 brancer on the death of its editor, she insert- 
 ed several original poems (without her name) 
 in making up her first number. One of the 
 poems was " Just as I am," 1836. The words 
 of pastor Malan, realized in her own expe- 
 rience, were, of course, the writer's inspira- 
 tion. Beginning thus its public history in the 
 columns of an unpretending religious mag- 
 azine, the little anonymous hymn, with its 
 sweet counsel to troubled minds, found its 
 way into devout persons' scrap-books, then 
 into religious circles and chapel assemblies, 
 and finally into the hymnals of the " Church 
 universal." Some time after its publication a 
 philanthropic lady, struck by its beauty and 
 spiritual value, had it printed on a leaflet and 
 sent for circulation through the cities and 
 towns of the kingdom, and in connection with 
 this an incident at an English watering-place 
 seems to have first revealed its authorship to 
 the world. Miss Elliott, being in feeble 
 health, was staying at Torquay, in Devon- 
 shire, under the care of an eminent physician. 
 One day the doctor, who was an earnest 
 Christian man, placed one of those floating 
 leaflets in his patient's hands, saying he felt 
 sure she would like it. The surprise and 
 pleasure were mutual when she recognized 
 her own hymn and he discovered that she 
 was its author. 
 
 5 | O "Be merciful, O God." 
 
 WITH broken heart and contrite sigh, 
 A trembling sinner, Lord, I cry : 
 Thy pardoning grace is rich and free : 
 O God, be merciful to me! 
 
 L. M.
 
 REPENTANCE UNTO LIFE. 
 
 265 
 
 2 I smite upon my troubled breast, 
 With deep and conscious guilt oppressed; 
 Christ and his cross my only plea 
 
 O God, be merciful to me! 
 
 3 Nor alms, nor deeds that I have done, 
 Can for a single sin atone; 
 
 To Calvary alone I flee: 
 O God, be merciful to me! 
 
 4 And when, redeemed from sin and hell, 
 With all the ransomed throng I dwell, 
 My raptured song shall ever be, 
 
 God hath been merciful to me ! 
 
 Miss Havergal once wrote to a friend, " I 
 have not had a single poem come to me for 
 some time, till last night, when one shot into 
 my mind. All my best have come in that 
 way." It was in this way, by inspiration, 
 almost, that this hymn '.'.came " to Rev. Cor- 
 nelius Elven, during a revival service held in 
 the Baptist Church, at Bury St. Edmunds, 
 Suffolk, England, in January, 1852. It is the 
 only poem he is known to have written dur- 
 ing the fifty years of his ministry : it became 
 popular, and has found a place in the collec- 
 tions in Great Britain and America. Its au- 
 thor was born in 1797, and died in July, 1873. 
 He was a close friend of Mr. Spurgeon, whose 
 pulpit he occasionally occupied. After his 
 death, Mr. Spurgeon wrote a sketch of his 
 life, full of kindly appreciation of his friend's 
 many virtues. 
 
 6 1 I Psalm 51. L. M. 
 
 SHOW pity, Lord ! O Lord ! forgive ; 
 Let a repenting rebel live ; 
 Are not thy mercies large and free? 
 May not a sinner trust in thee? 
 
 2 Oh, wash my soul from every sin, 
 And make my guilty conscience clean ; 
 Here on my heart the burden lies, 
 And past offences pain my eyes. 
 
 3 My lips with shame my sins confess, 
 Against thy law, against thy grace : 
 Lord! should thy judgments grow severe, 
 I am condemned, but thou art clear. 
 
 4 Should sudden vengeance seize my breath, 
 I must pronounce thee just in death; 
 
 And if my soul were sent to hell, 
 Thy righteous law approves it well. 
 
 5 Yet save a trembling sinner, Lord ! 
 Whose hope, still hovering round thy word, 
 Would light on some sweet promise there, 
 Some sure support against despair. 
 
 In Rev. Dr. Isaac Watts' Psalms of David, 
 1719, this version of the fifty-first Psalm ap- 
 pears with an additional stanza. It bears the 
 title, " A Penitent pleading for Pardon." The 
 author of the twenty-fifth Psalm in his prayer 
 for forgiveness brings forward an argument 
 which is startling in its originality : " For thy 
 name's sake, O Lord, pardon mine iniquity ; 
 for it is great." He does not say : Forgive 
 me, for I have done much good in my day, 
 and am going to do more. He does not say : 
 
 Restore me to thy favor, for I have not done 
 much evil, when my poor chances are fairly 
 considered. He takes his stand like one most 
 anxiously candid ; he blurts out the whole 
 truth and urges it without an extenuation or 
 apology. He says : Pardon me, for I am a 
 great sinner. He plants himself on his un- 
 worthiness ; he argues from demerit. Now 
 this is so contrary to all human notions of 
 pleading that it awakes curiosity. We say to 
 our fellow-men on slightest occasion Pardon 
 me, I did not mean to. This penitent says 
 Pardon me, I did mean to. And as a final re- 
 sult, we know this prayer was answered per- 
 fectly. We are constrained on the instant to 
 recognize a virtue, unmistakable and unparal- 
 leled, in superabounding grace, as a princi- 
 ple of the gospel. 
 
 " Man's plea to man is that he nevermore 
 Will beg, and that he never begged before 
 Man's plea to God is, that he did obtain 
 A former suit, and therefore comes again. 
 How good a God we serve, who, when we sue, 
 Makes his old gifts the examples of the new !" 
 
 It seems, therefore, to be the unusual rule 
 for our repentance that excuses are excluded 
 and aggravations become pleas ; extenuations 
 only hinder, self-renunciations prevail. 
 
 612 
 
 " The Voice of Jesus." 
 
 WEARY of earth, and laden with my sin, 
 
 1 look at heaven and long to enter in, 
 But there no evil thing may find a home : 
 And yet I hear a voice that bids me " Come. 
 
 2 So vile I am, how dare I hope to stand 
 In the pure glory of that holy land? 
 Before the whiteness of that throne appear? 
 
 Yet there are hands stretched out to draw me near. 
 
 3 The while I fain would tread the heavenly way, 
 Evil is ever with me day by day ; 
 
 Yet on mine ears the gracious tidings fall, 
 
 " Repent, confess, thou shall be loosed from all. " 
 
 4 It is the voice of Jesus that I hear, 
 
 His are the hands stretched out to draw me near, 
 And his the blood that can for all atone, 
 And set me faultless there before the throne. 
 
 5 'T was he who found me on the deathly wild, 
 And made me heir of heaven, the Father's child, 
 And day by day, whereby my soul may live, 
 Gives me his grace of pardon, and will give. 
 
 Rev. Samuel John Stone, the author of this 
 hymn, was born April 25, 1839, atWhitmore, 
 Staffordshire, England. It has been remarked 
 as a somewhat singular circumstance that 
 this same festival, St. Mark's day, was that 
 upon which John Keble first saw the light 
 nearly half a century before ; the mantle of 
 this earlier poet has apparently fallen upon a 
 worthy successor, who has yet many years of 
 usefulness and promise. He was graduated 
 at Pembroke College in Oxford, 1862, and in 
 September of the same year was ordained to 
 the curacy of Windsor, in which he abode
 
 266 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 REV. SAMUEL JOHN STONE. 
 
 eight years, winning the esteem and confi- 
 dence of all with whom he came in contact. 
 He then removed to Haggerston, a suburb of 
 London, where he became his father's curate. 
 Afterwards, when the growing infirmities of 
 his father necessitated a removal to a less la- 
 borious incumbency, he was made Vicar of 
 St. Paul's in Haggerston. Here he yet remains, 
 preferring the charge he has among grateful 
 and middle-class parishioners to any of the 
 better benefices which have been proposed for 
 his acceptance. He is a " High Churchman," 
 though it is said he is not a ritualist; still, 
 some of his stanzas have had to be altered in 
 order to fit them to the taste and use of the 
 churches at large. This one now before us 
 is taken from Lyra Fidelium, 1865. It was 
 based upon the Article in the Creed of the 
 Church of England entitled, " The Forgive- 
 ness of Sins," and was originally composed to 
 be sung at the services of a parochial mission. 
 Joined to the tune " Langran," with which it 
 is usually sung, it becomes one of the tender- 
 est and most effective of penitential hymns. 
 
 613 " Thine all the merit." ios. 
 
 O JESUS CHRIST the righteous ! live in me, 
 That, when in glory I thy face shall see, 
 Within the Father's house, my glorious dress 
 May be the garment of thy righteousness. 
 
 2 Then thou wilt welcome me, O righteous Lord, 
 Thine all the merit, mine the great reward ; 
 Mine the life won, and thine the life laid down, 
 Thine the thorn-plaited, mine the righteous crown. 
 
 3 Naught can I bring, dear Lord, for all I owe; 
 Yet let my full heart what it can bestow ; 
 Like Mary's gift let my devotion prove, 
 Forgiven greatly, how I greatly love. 
 
 This is the latter part of the previous hymn 
 by Rev. Samuel John Stone, altered slightly 
 in order to fit it more appropriately for inde- 
 pendent use. The whole piece appears wiih 
 eight stanzas in most of the English hymnals. 
 It is one of the finest in our language, as an 
 eager and wistful imploration of pardon for 
 one's iniquities in the sight of a merciful God. 
 The imagery is exquisite and pathetically 
 simple and Scriptural ; and the tune " Lan- 
 gran " carries the sentiment well. 
 
 614 
 
 "Jesus died." 
 
 LORD, I am come ! thy promise is my plea, 
 Without thy word I durst not venture nigh ! 
 
 But thou hast called the burdened soul to thee, 
 A weary, burdened soul, O Lord, am I ! 
 
 2 Bowed down beneath a heavy load of sin, 
 By Satan's fierce temptations sorely prest, 
 
 Beset without, and full of fears within, 
 Trembling and faint I come to thee for rest. 
 
 3 Be thou my refuge, Lord, my hiding-place ; 
 I know no force can tear me from thy side ; 
 
 Unmoved, I then may all accusers face, 
 And answer every charge, with "Jesus died." 
 
 This group of three stanzas in the meter of 
 tens seems to have a mysterious history as to 
 its belonging and recognition in the minds of 
 some. It is found in the Olney Hymns, 1779, 
 where it is credited to Rev. John Newton. 
 Somehow it is associated with the other fa- 
 miliar hymn, "Approach, my soul, the mercy- 
 seat." Indeed, these two pieces are con- 
 nected under a common title, " The Effort ;" 
 the first of which begins, " Cheer up, my 
 soul, there is a mercy-seat." In the present 
 form this opening verse is left off. The simi- 
 larity in sentiment between the two poems, 
 with the difference in meter, has apparently 
 created an impression in the minds of a few 
 critics that some unknown compiler has made 
 a new composition out of the original, and 
 liked it so much that he credited the whole to 
 the real author. But there, in all the edi- 
 tions of Olney Hymns from the very first, 
 stand the two pieces quite unconscious of 
 any oddity. 
 
 615 
 
 The dying thief. 
 
 " LORD, when thy kingdom comes, remember me;" 
 Thus spake the dying lips to dying ears : 
 
 Oh, faith, which in that darkest hour could see 
 The promised glory of the far-off years ! 
 
 2 No kingly sign declares that glory now, 
 No ray of hope lights up that awful hour ; 
 
 A thorny crown surrounds the bleeding brow, 
 The hands are stretched in weakness, not in 
 power. 
 
 3 Yet hear the word the dying Saviour saith, 
 " Thou too shalt rest in Paradise to-day ;" 
 
 Oh, words of love to answer words of faith ! 
 Oh, words of hope for those who live to pray !
 
 REPENTANCE UNTO LIFE. 
 
 267 
 
 complaints alleged against him are that he 
 has overorganized his diocese and is too much 
 of a gentleman for the Black Country. It is 
 impossible to consider the elevation of the 
 Bishop of Lichfield without considering what 
 a helpmate he has in Mrs. Maclagan, the 
 sister of Lord Barrington, who is practically 
 a suffragan. She has exceptional intellectual 
 endowments, while she is an excellent speaker, 
 never forgetting that she is a woman, and an 
 admirable organizer." 
 
 616 
 
 REV. W. D. MACLAGAN, D. D. 
 
 The Rev. William Dalrymple Maclagan, 
 D. D., has just lately, 1891, been elevated to 
 the Archbishopric of York. He was born in 
 Edinburgh, June 18, 1826, was graduated at 
 St. Peter's College in Cambridge, 1856, was . 
 ordained to the ministry in 1856, becoming 
 the curate of St. Saviour's, Paddington, and 
 afterward of St. Stephen's, Marylebone, both 
 in London. In 1869 he was placed as rector 
 of St. Mary's, Newington. In 1878 he was 
 made the Bishop of Lichfield, and in the be- 
 ginning of 1891 was chosen to the station he 
 now occupies. He has published some few 
 sermons and written some hymns, but no 
 very conspicuous mark has been made by 
 him in the line of literary achievement. The 
 piece now before us was contributed to the 
 edition of Hymns, Ancient and Modern, issued 
 in 1875. One of the late newspapers has 
 
 fiven us these interesting particulars of his 
 istory : "Archbishop Maclagan is affection- 
 ately remembered at Newington Butts, where 
 he found a deserted church and a parish over- 
 run with and dominated by the outposts of 
 Mr. Spurgeon's Tabernacle, and left behind 
 him one of the largest congregations in Lon- 
 don. Dr. Maclagan always maintained the 
 most amicable relations with Mr. Spurgeon, 
 who has now become a consistent Unionist; 
 and the new Archbishop of York would find 
 as much pleasure as the Archbishop of Can- 
 terbury in taking tea with the most eminent 
 member of the Baptist persuasion. The only 
 
 ' Remember me." 
 
 LORD, when with dying lips my prayer is said, 
 Grant that in faith thy kingdom I may see; 
 
 And, thinking on thy cross and bleeding head, 
 May breathe my parting words, " Remember me." 
 
 2 Remember me, but not my shame or sin ; 
 
 Thy cleansing blood hath washed them all away ; 
 Thy precious death for me did pardon win ; 
 Thy blood redeemed me in that awful day. 
 
 3 Remember me ; yet how canst thou forget 
 What pain and anguish I have caused to thee, 
 
 The cross, the agony, the bloody sweat, 
 And all the sorrow thou didst bear for me? 
 
 4 Remember me; 'and, ere I pass away, 
 
 Speak thou the assuring word that sets us free, 
 And make thy promise to my heart, " To-day 
 Thou too shall rest in Paradise with me." 
 
 This is a part of the same poem as the one 
 just before it, and of course by the same au- 
 thor. Both are founded upon the story of 
 the thief upon the cross, as related in Luke 
 23:42, 43: "And he said unto Jesus, Lord, 
 remember me when thou comest into thy 
 kingdom. And Jesus said unto him, Verily, I 
 say unto thee, To-day shalt thou be with me 
 in paradise." 
 
 617 " Lord, I believe." los. 
 
 YES, I do feel, my God, that I am thine; 
 
 Thou art my joy myself, mine only grief; 
 Hear my complaint, low bending at thy shrine 
 
 " Lord, I believe, help thou mine unbelief." 
 
 2 Unworthy even to approach so near, 
 
 My soul 1'ies trembling like a summer's leaf; 
 Yet, oh, forgive! I doubt not, though I fear ; 
 " Lord, I believe ; help thou mine unbelief." 
 
 3 True, I am weak, ah ! very' weak ; but then 
 I know the source whence I can draw relief; 
 
 And, though repulsed, I still can plead again 
 " Lord, I believe, help thou mine unbelief." 
 
 4 Oh, draw me nearer ; for, too far away, 
 
 The beamings of thy brightness are too brief; 
 While faith, though fainting, still has strength to 
 
 pray 
 " Lord, I believe : help thou mine unbelief." 
 
 This is selected from Rev. Dr. John Samuel 
 Bewley Monsell's Hymns and Miscellaneous 
 Poems, Dublin, 1837. It is entitled, " Assur- 
 ance." And yet there is conflict mingled with 
 the strong expressions of confidence. The 
 refrain at the close of each stanza endears this 
 composition to the American heart. Refer- 
 ence is made, of course, to Mark 9 : 24 ; the
 
 268 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 story in the passage is an excellent illustration 
 of the sentiment of the hymn. 
 
 618 
 
 "Jesus, our Salvation." 
 
 75, 6s. D. 
 
 O JESUS, our salvation, 
 
 Low at thy cross we lie ; 
 Lord, in thy great compassion, 
 
 Hear our bewailing cry. 
 We come to thee with mourning, 
 
 We come to thee in woe ; 
 With contrite hearts returning, 
 
 And tears that overflow. 
 
 2 O gracious Intercessor, 
 O Priest within the vail, 
 
 Plead for each lost transgressor 
 
 The blood that cannot fail. 
 We spread our sins before thee, 
 
 We tell them one by one ; 
 Oh, for thy name's great glory, 
 
 Forgive all we have done. 
 
 3 Oh, by thy cross and passion, 
 Thy tears and agony, 
 
 And crown of cruel fashion, 
 
 And death on Calvary ; 
 By all that untold suffering, 
 
 Endured by thee alone ; 
 O Priest, O spotless offering, 
 
 Plead for us, and atone ! 
 
 4 And in these hearts now broken, 
 Re-enter thou and reign, 
 
 And say, by that dear token, 
 
 We are absolved again. 
 And build us up, ana guide us, 
 
 And guard us day by day ; 
 And in thy presence hide us, 
 
 And take our sins away. 
 
 Rev. James Hamilton, M. A., author of the 
 hymn quoted, was born at Glendollar, Scot- 
 land, April 1 8, 1819. He received his educa- 
 tion at Corpus Christi College, Cambridge ; 
 was ordained in 1845, and had charge of a 
 succession of churches until 1 866, when he be- 
 came incumbent of St. Barnabas', Bristol. A 
 year afterward he was appointed vicar of 
 Doulting, Somersetshire, in the diocese of 
 Bath and Wells, and according to our present 
 information he still holds that position. Of 
 the hymns he has written, only three are in 
 general use ; one of these is the piece before 
 us. It was contributed to the People's Hym- 
 nal, in 1867, and the. first line originally read, 
 " O Jesu ! Lord most merciful." 
 
 Very welcome to us all the appearance of 
 Miss Charlotte Elliott's name once more as 
 the author of the hymn before us. It is not 
 one of her conspicuous compositions, for we 
 fail to find a mention of it in either English 
 Hymns, or Dictionary of Hymnology ; but 
 we have been printing it and using it as a 
 very evangelical and comforting help for 
 many years. It was published in The In- 
 valid's Hymn- Book in 1834. The simplicity 
 with which this devoted woman, herself 
 racked and tried with pain, urged her way 
 straight towards the cross of her suffering 
 Redeemer, there to find her rest, is remarka- 
 ble. 
 
 6 1 Q Hope at the Cross. 
 
 WHEN human hopes all wither, 
 
 And friends no aid supply, 
 Then whither, Lord, ah ! whither 
 
 Can turn my straining eye? 
 'Mid storms of grief still rougher, 
 
 'Midst darker, deadlier shade, 
 That cross where thou didst suffer, 
 
 On Calvary was displayed. 
 
 2 On that my gaze I fasten, 
 
 My refuge that I make : 
 Though sorely thou mayst chasten, 
 
 Thou never canst forsake ; 
 Thou on that cross didst languish, 
 
 Ere glory crowned thy head ! 
 And I, through death and anguish, 
 
 .Must be to glory led. 
 
 62O At the Door. ys, 6s. D. 
 
 O JESUS, thou art standing 
 
 Outside the fast-closed door, 
 In lowly patience waiting 
 
 To pass the threshold o'er: 
 We bear the name of Christians, 
 
 His name and sign we bear: 
 Oh, shame, thrice shame upon us ! 
 
 To keep him standing there. 
 
 2 O Jesus, thou art knocking: 
 And lo ! that hand is scarred, 
 
 And thorns thy brow encircle, 
 And tears thy face have marred: 
 
 Oh, love that passeth knowledge, 
 So patiently to wait ! 
 
 Oh, sin that hath no equal, 
 So fast to bar the gate ! 
 
 3 O Jesus, thou art pleading 
 In accents meek and low 
 
 " I died for you, my children, 
 
 And will ye treat me so?" 
 O Lord, with shame and sorrow 
 
 We open now the door : 
 Dear Saviour, enter, enter, 
 
 And leave us nevermore ! 
 
 Bishop William \Valsham How first pub- 
 lished this, the most popular and perhaps the 
 most useful of all his excellent compositions, 
 in the Supplement to Psalms and Hymns is- 
 sued 1867. It refers to Revelation 3:20: 
 " Behold, I stand at the door and knock : if 
 any man hear my voice, and open the door, I 
 will come in to him, and will sup with him, 
 and he with me." One of the best paintings 
 of our time has been given to the world of 
 art by Holman Hunt, entitled " The Light of 
 75, 6s. D. t he World." It represents the scene which 
 the hymn portrays with a fidelity as pathetic 
 as it is forceful. Some of the incidental forms 
 of Oriental imagery seem likewise to have been 
 taken by the artist from the similar scene sug- 
 gested by the Bride's words concerning her 
 Lord in Canticles 5:2: "I sleep, but my 
 heart waketh : it is the voice of my beloved 
 that knocketh, saying, Open to me, my sister, 
 my love, my dove, my undefiled : for my head is 
 filled with dew, and my locks with the drops of 
 the night." The Figure stands as if in the act 
 of waiting and listening. He is in the garden,
 
 REPENTANCE UNTO LIFE. 
 
 269 
 
 " THE LIGHT OF THE WORLD." 
 
 for the vines trail across the door still shut to 
 him ; he is under the shadows of night, for he 
 bears a lantern which flings its beams upon 
 the fruit that lies in the path by his feet. The 
 story is told with a delicacy that rivals de- 
 scription ; the painting is an exquisite illus- 
 tration of the spirit of the hymn. 
 
 62 1 "Give Us Pardon." 7S, 6s. D. 
 
 WE stand in deep repentance 
 
 Before thy throne of love ; 
 O God of grace, forgive us ; 
 
 The stain of guilt remove; 
 Behold us while with weeping 
 
 We lift our eyes to thee ; 
 And all our sins subduing, 
 
 Our Father, set us free ! 
 
 2 Oh, shouldst thou from us fallen 
 Withhold thy grace to guide, 
 
 For ever we should wander 
 From thee, and peace, aside ; 
 
 But thou to spirits contrite 
 
 Dost light and life impart, 
 Tnat man may learn to serve thee 
 
 With thankful, joyous heart. 
 
 3 Our souls on thee we cast them, 
 
 Our only refuge thou ! 
 Thy cheering words revive us, 
 
 When pressed with grief we bow. 
 Thou bearest the trusting spirit 
 
 Upon thy loving breast, 
 And givest all thy ransomed 
 
 A sweet, unending rest. 
 
 Dr. Ray Palmer said once concerning this 
 hymn that he wrote it a long while ago, so 
 far back as in 1 834 some time ; and that he 
 was under the impression of having made it 
 as a translation of a German piece, the name 
 and place of which he had forgotten. He was 
 not a fluent scholar in that language then, and 
 the volume he was reading did not otherwise 
 attract his attention. The curiosity of some 
 hymnologists, familiar with the religious po- 
 etry of the Fatherland, has been exercised in 
 the matter ; but the work of Dr. Palmer is 
 too thoroughly original to represent any poem 
 they can find. It was first published in the 
 Presbyterian Parish Hymns, 1843. 
 
 622 The Contrite heart. 8s, 43. 
 
 THERE is a holy sacrifice, 
 Which God in heaven will not despise, 
 Yea, which is precious in his eyes 
 The contrite heart. 
 
 2 That lofty One, before whose throne 
 The countless hosts of heaven bow down, 
 Another dwelling-place will own 
 
 The contrite heart. 
 
 3 The holy One, the Son of God, 
 His pardoning love will shed abroad, 
 Arid consecrate as his abode 
 
 The contrite heart. 
 
 4 The Holy Spirit from on high 
 Will listen'to its faintest sigh, 
 And cheer, and bless, and purify 
 
 The contrite heart. 
 
 5 Saviour, I cast my hopes on thee ; 
 Such as thou art I fain would be ; 
 In mercy, Lord, bestow on me 
 
 The contrite heart. 
 
 Miss Charlotte Elliott included this hymn 
 in her Hours of Sorrow, 1 836, entitling it. as 
 it appears here, " The Contrite Heart." The 
 word which makes the burden of the quaint 
 little refrain at the end of each stanza in this 
 pathetic prayer is possessed of a very sug- 
 gestive meaning as one traces it out etymo- 
 logically. It signifies bruised, rubbed, as 
 grain is beaten or threshed from its chaff and 
 ground down into meal. Spiritually, it refers 
 to a certain brokenness of heart, peculiar to 
 an experience of penitence for sin and shame 
 because of wrong-doing. Good old Bishop 
 Atterbury says : " Contrition is an holy grief, 
 excited by a lively sense, not only of the pun-
 
 2/0 
 
 THE GOSPEL: ATONEMENT ACCEPTED. 
 
 ishment due to our guilt (that the schools call 
 attrition) but likewise of the infinite goodness 
 of God, against which we have offended." 
 Hence comes the old answer in the Cate- 
 chism : " Repentance unto life is a saving 
 grace, whereby a sinner, out of a true sense 
 of his sin, and apprehension of the mercy of 
 God in Christ, doth, with grief and hatred of 
 his sin, turn from it unto God, with full pur- 
 pose of, and endeavor after, new obedience." 
 
 623 The Heart Surrendered. 8s, 43. 
 
 GOD of my life ! thy boundless grace 
 Chose, pardoned, and adopted me ; 
 My rest, my home, my dwelling-place ; 
 I come to thee. 
 
 2 Jesus, my hope, my rock, my shield ! 
 Whose precious blood was shed for me, 
 
 Into thy hands my soul I yield ; 
 I come to thee. 
 
 3 Spirit of glory and of God ! 
 
 Long hast thou deigned my guide to be ; 
 Now be thy comfort sweet bestowed ; 
 I come to thee. 
 
 4 I come to join that countless host 
 Who praise thy name unceasingly 
 
 Blest Father, Son, and Holy Ghost ! 
 I come to thee. 
 
 The Invalid's Hymn-Book, published in 
 1841, contained among many other poems by 
 Miss Charlotte Elliott the one quoted here. 
 It is based upon the fifth verse of the thirty- 
 first Psalm, " Into thy hand I commit my 
 spirit ; thou hast redeemed me, O Lord God 
 of truth." The poem emphasizes the fact that 
 all the steps in the process of redemption are 
 the direct result of God's mercy which chooses, 
 pardons, and adopts us. Not from ourselves, 
 but from above, comes the saving impulse. 
 (See Isaiah 6 : 6.) Isaiah, crying there, in all 
 the abasement and abandonment of his shame, 
 had no need to thank even the seraph with 
 the coal of fire in his hands. The coal came 
 from the King. The altar was the King's. 
 The seraphim were only the King's messen- 
 gers. Every step in the scheme of human 
 salvation, from its earliest beginning at the 
 new birth, to its latest triumph in the new 
 song, is God's. " Salvation belongeth unto 
 the Lord." When the redeemed in heaven 
 sing their highest songs of ascription, they 
 can say no more, no less, than this. John tells 
 us in the Revelation what he heard behind 
 the vail : " After this I beheld, and, lo, a great 
 multitude, which no man could number, of all 
 nations, and kindreds, and people, and tongues, 
 stood before the throne, and before the Lamb, 
 clothed with white robes, and palms in their 
 hands ; and cried with a loud voice, saying, 
 Salvation to our God which sitteth upon the 
 throne, and unto the Lamb." 
 
 624 " O Lamb of God." Ss, 43. 
 
 .O LAMB of God ! that tak'st away 
 
 Our sin, and bid'st our sorrow cease, 
 Turn thou, oh, turn this night to day, 
 Grant us thy peace ! 
 
 2 The troubled wgrld hath war without 
 The restless, wayward heart within 
 
 Hath fear and weariness and doubt, 
 And death and sin. 
 
 3 And there are needs that none can know 
 And tears no eye but thine can see 
 
 Hopes naught can satisfy below ; 
 We look lo thee. 
 
 4 'T is not the calm, deceitful dream 
 That earth calls peace, we ask for now : 
 
 No dropping down the fatal stream 
 With careless prow. 
 
 5 Probe deep the wound if so thou wilt, 
 If pain must wake us. Purge our dross : 
 
 Help us to lay our load of guilt 
 Beneath thy cross. 
 
 The author of the hymn before us is Mrs. 
 Alessie Bond Faussett. She was born at 
 Bailee Rectory, County Down, Ireland, Janu- 
 ary 8, 1841 ; and was married to the Rev. 
 Henry Faussett, curate of Edenderry, Omagh, 
 in 1875. She has contributed a few songs to 
 Lyra Hibernica and to the Church Hymnal, 
 which w r as issued in Dublin in 1881. The 
 piece here given was written in 1865, but was 
 not published until 1870^ when it appeared in 
 a volume entitled The Triumph of Faith. 
 
 625 " Thou art my all." 8s, 43. 
 
 JESUS, my Saviour ! look on me, 
 For I am wean- and opprest ; 
 
 1 come to cast myself on thee; 
 
 Thou art my Rest. 
 
 2 Look down on me, for I am weak, 
 
 I feel the toilsome journey's length ; 
 Thine aid omnipotent I seek : 
 Thou art my Strength. 
 
 3 J am bewildered on my way, 
 Dark and tempestuous is the night ; 
 
 Oh, send thou forth some cheering ray: 
 Thou art my Light. 
 
 4 When Satan flings his fiery darts, 
 I look to thee: my terrors cease; 
 
 Thy cross a hiding-place imparts : 
 Thou art my Peace. 
 
 5 Standing alone on Jordan's brink, 
 In that tremendous latest strife, 
 
 Thou wilt not suffer me to sink : 
 Thou art my Life. 
 
 6 Thou wilt my even- want supply, 
 Ev'n to the end, whate'er befall ; 
 
 Through life, in death, eternally, 
 Thou art my All. 
 
 For many years this hymn has been credit- 
 ed, on the highest authority, to Rev. John 
 Ross MacdufCD. D., with the date of " 1853 " 
 attached to it. Thus it appears in The Evan- 
 gelical Hymnal, and thus it appears in others 
 with the annotation of Rev.T. M. Bird. But 
 we learn at last from the Dictionary of Hym-
 
 REPENTANCE UNTO LIFE. 
 
 271 
 
 nology, 1892, that it is found in Miss Charlotte 
 Elliott's Thoughts in Verse on Sacred Sub- 
 jects, 1869. She entitled it, "Christ, All in 
 All." This modest lady kept her reserve so 
 very closely at times that her religious wri- 
 tings were difficult to recognize. 
 
 626 Leaning on Christ. 8s, 43. 
 
 LEANING on thee, my guide and friend, 
 
 My gracious Saviour, I am blest : 
 Though weary thou dost condescend 
 To be my rest. 
 
 2 Leaning on thee, with childlike faith, 
 To thee the future I confide; 
 
 Each step of life's untrodden path 
 Thy love will guide. 
 
 3 Leaning on thee, I breathe no moan, 
 Though faint with languor, parched with heat : 
 
 Thy will has now become my own 
 That will is sweet. 
 
 4 Leaning on thee, though faint and weak, 
 Too weak another voice to hear, 
 
 Thy heavenly accents comfort speak, 
 " Be of good cheer." 
 
 Once more we choose our song of trust 
 from Miss Charlotte Elliott's hymns. It is 
 taken from her Hours of Sorrow Cheered and 
 Comforted, 1836. It bears a title that might 
 suggest a renewed season of illness in her 
 fragile life, " Death Anticipated." She uses 
 again that pleasing meter in her verse which 
 has become to us now almost her character- 
 istic sign. The great theologian, Tholuck, 
 once said to an American tourist : " Your 
 people in the United States have in your lan- 
 guage one expression which we do not have 
 in the German. You speak of ' a subdued 
 spirit.' It is very beautiful." 
 
 627 Help from above. 8s, 43. 
 
 MY heart lies dead ; and no increase 
 Doth my dull husbandry improve: 
 Oh, let thy graces, without cease, 
 Drop from above. 
 
 2 Thy dew doth every morning fall : 
 And shall the dew outstrip thy Dove? 
 
 The dew for which earth cannot call, 
 Drop from above! 
 
 3 The world is tempting still my heart 
 Unto a hardness void of loye ; 
 
 Let heavenly grace, to cross its art, 
 Drop from above ! 
 
 4 Oh, come; for thou dost know the way! 
 Or if to me thou wilt not move, 
 
 Remove me where I need not say, 
 " Drop from above !" 
 
 Rev. George Herbert, M. A., was born at 
 his father's home, Montgomery Castle, April 
 3, 1 593, and educated at . Trinity College, 
 Cambridge, graduating in 1611. His pros- 
 pects in life seemed brilliant, as he was an in- 
 timate friend of Lord Bacon, Bishop An- 
 drewes, and other influential men, and was 
 favored by James the First ; but the death of 
 
 the king and of the Duke of Richmond de- 
 stroyed his hopes of Court preferment. He 
 withdrew to Kent, where he decided to enter 
 the Church ; and in 1626 he was appointed to 
 the living of Leighton Bromswold, Hunts. He 
 remained there only three years when his 
 health gave way, and he removed to Dantsey 
 in Wiltshire, after a short stay at his brother's 
 house at Woodford, Essex. In 1630 he was 
 appointed rector at Bemerton, but his work 
 there was brief, his death occurring in Febru- 
 ary, 1632. Mr. Herbert published a number 
 of works both in prose and poetry, and many 
 of the latter have become endeared to Chris- 
 tians everywhere ; but the quaintness of his 
 lyrics and the peculiarity of their meters have 
 rendered most of them unavailable for con- 
 gregational uses. The poem here quoted ap- 
 peared in his posthumous work, The Temple, 
 1633, and is full of sweetness and pathos. It 
 is a fervent prayer for divine grace to renew 
 and inspire a heart which is sore tried by the 
 coldness and worldliness which threaten to 
 overwhelm it. 
 
 628 
 
 ' Even me ! Y 
 
 8s, 75, 3. 
 
 LORD, I hear of showers of blessing 
 Thou art scattering full and free: 
 
 Showers the thirsty land refreshing; 
 Let some droppings fall on me Even me. 
 
 2 Pass me not, O gracious Father; 
 Sinful though my heart may be; 
 
 Thou mightst leave me, but the rather 
 Let thy mercy light on me Even me. 
 
 3 Pass me not, O gracious Saviour; 
 Let me love and cling to thee ; 
 
 I am longing for thy favor, 
 Whilst thou'rt calling, oh, call me Even me. 
 
 4 Pass me not, O mighty Spirit ; 
 Thou canst make the blind to see ; 
 
 Witnesser of Jesus' merit, 
 Speak the word of power to me Even me. 
 
 5 Have I long in sin been sleeping 
 Long been slighting, grieving thee ? 
 
 Has the world my heart been keeping? 
 Oh, forgive and rescue me Even me. 
 
 6 Love of God, so pure and changeless; 
 Blood of Christ, so rich and free: 
 
 Grace of God, so strong and boundless, 
 Magnify it all in me Even me. 
 
 7 Pass me not, but, pardon bringing, 
 Bind my heart, O Lord, to thee; 
 
 Whilst the streams of life are springing, 
 Blessing others, oh, bless me Even me. 
 
 Brought into being by the news of a great 
 revival in Ireland in 1 860-61, this hymn has 
 always been connected with seasons of reli- 
 gious awakening. Its author, Mrs. Elizabeth 
 Codner, published it as a leaflet in 1861, and 
 it has been in constant use ever since. She is 
 the wife of a clergyman of Islington, London, 
 and has been identified with the Mildmay 
 Mission in that city for a number of years. It
 
 272 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 is known that she has published two volumes 
 The Bible in the Kitchen, and The Mission- 
 ary Ship ; but very few facts concerning her 
 personal history can be obtained. Regarding 
 the poem itself, its author says that it was 
 written for the benefit of a few of her young 
 friends who had been deeply interested in the 
 account of a great revival. She says : " I 
 longed to press upon them an earnest indi- 
 vidual appeal. Without effort words seemed 
 to be given me, and they took the form of a 
 hymn. I had no thought of sending tt beyond 
 the limit of my own circle ; but, passing it on 
 to one and another, it became a word of power, 
 and I then published it." 
 
 \\ ' 
 
 REV. ISAAC WILLIAMS. 
 
 29 ' ' God be merciful. ' ' 
 
 LORD, in this thy mercy's day, 
 
 Ere from us it pass away, 
 
 On our knees we fall and pray. 
 
 2 Holy Jesus, grant us tears, 
 
 Fill us with heart-searching fears, 
 
 Ere the hour of doom appears. 
 
 3 Lord, on us thy Spirit pour, 
 Kneeling lowly at the door, 
 Ere it close for evermore. 
 
 4 By thy night of agony, 
 By thy supplicating cry, 
 By thy willingness to die 
 
 5 By thy tears of bitter woe 
 For Jerusalem below, 
 
 Let us not thy love forego. 
 
 6 Judge and Saviour of our race, 
 
 Grant us, when we see thy face, 
 
 . With thy ransomed ones a place. 
 
 In 1844 Rev. Isaac Williams, the tracta- 
 rian preacher and writer, published a volume 
 which he called The Baptistery ; or, the 
 Way of Eternal Life. In this book there is 
 one poem, consisting of a hundred and five 
 stanzas of three lines each, and bearing the 
 title, " The Day of Days ; or, The Great 
 Manifestation." Of one portion of this, 
 called " Image the Twentieth," our present 
 hymn is a part ; it is entitled, " Lent : a 
 Metrical Litany." It is really a good peni- 
 tential prayer in musical dress, when we get 
 at it under its mystical dress of verbiage, 
 plain and useful for Christian service in con- 
 ference-meeting or in the sanctuary ; and it 
 has had wide introduction into the hymnals 
 at home and abroad. 
 
 63O Lux Mundi. 6s, 61. 
 
 THY life was given for me, 
 Thy blood, O Lord, was shed, 
 
 That I might ransomed be, 
 And quickened from the dead ; 
 
 Thy life was given for me ; 
 
 What have I given for thee ? 
 
 2 Long years were spent for me 
 In weariness and woe, 
 
 That through eternity 
 
 Thy glory I might know ; 
 Long years were spent for me ; 
 Have I spent one for thee ? 
 
 3 Thy Father's home of light, 
 Thy rainbow-circled throne, 
 
 Were left for earthly night, 
 
 For wanderings sad and lone ; 
 Yea, all was left for me; 
 Have I left aught for thee ? 
 
 4 Thou, Lord, hast borne for me 
 More than my tongue can tell 
 
 Of bitterest agony, 
 
 To rescue me from hell ; 
 Thou sufferedst all for me ; 
 What have I borne for thee? 
 
 5 And thou hast brought to me 
 Down from thy home above 
 
 Salvation full and free, 
 
 Thy pardon and thy love ; 
 
 s j 3!. Great gifts thou broughtest me ; 
 
 What have I brought to thee? 
 
 6 Oh, let my life be given, 
 My years for thee be spent ; 
 
 World-fetters all be riven, 
 
 And joy with suffering blent ; 
 Thou gavest thyself for me, 
 I give myself to thee. 
 
 Miss Frances Ridley Havergal's composi- 
 tion, printed on a leaflet in 1859, and in 
 Good Words, February, 1860. The structure 
 of these stanzas has been changed in the 
 English collections. As Miss Havergal com- 
 posed it it began as if the Saviour in person 
 were speaking " I gave my life for thee." 
 No Christian congregation could sing back to
 
 REPENTANCE UNTO LIFE. 
 
 Jesus Christ his own words in so unseemly a 
 way as that. 
 
 The author was at school in Dusseldorf ; 
 she must have often seen the Ecce Homo pic- 
 ture in the famous gallery. Count von Zin- 
 zendorf, the Moravian, saw it there, read its 
 motto, and was converted by the sight. It 
 was a Christ crowned, with thorns, and the 
 words were set above it, "All this have I done 
 for thee. What doest thou for me ?" Miss 
 Havergal surely would hear the story. In- 
 deed, she records that she was moved by 
 such a painting with such a legend. The 
 poem represents a fresh phase of her experi- 
 ence, therefore. She becomes a true child of 
 God under the vivid conception of Jesus dy- 
 ing on the cross for her. 
 
 In 1873 a little book, entitled All for Jesus, 
 by Rev. J. T. Renford, Newport, Mon., came 
 under Miss Havergal's notice, telling of a full- 
 ness of blessing beyond anything she had yet 
 attained. It met a felt need, and soon she 
 herself could say, " I have the blessing," 
 the Spirit powerfully applying this word to 
 her soul : " The blood of Jesus Christ, his 
 Son, cleanseth us from all sin." From this 
 time her life was full of sunshine ; some ex- 
 pression of it is found in the beautiful hymns, 
 " Without Carefulness," and " From Glory 
 unto Glory." 
 
 63 I The true Physician. js, 3!. 
 
 HEAL me, O my Saviour, heal ; 
 Heal me, as I suppliant kneel ; 
 Heal me, and my pardon seal. 
 
 2 Fresh the wounds that sin hath made ; 
 Hear the prayers I oft have prayed, 
 And in mercy send me aid. 
 
 3 Thou the true Physician art ; 
 Thou, O Christ, canst health impart, 
 Binding up the bleeding heart. 
 
 4 Other comforters are gone ; 
 Thou canst heal, and thou alone, 
 Thou for all my sin atone. 
 
 Rev. Godfrey Thring published this in his 
 Hymns Congregational and Others, 1866. It 
 is a tender and useful hymn in times of sick- 
 ness or debility. It fits discourses upon Christ 
 as a Physician of Souls : Jeremiah 8 : 22 : 
 "Is there no balm in Gilead ; is there no 
 physician there ? Why then is not the health 
 of the daughter of my people recovered ?" 
 One of the brightest predictions of the Lord 
 Jesus Christ is found in the promise that 
 " the Sun of righteousness shall arise with 
 healing in his wings." Malachi 4:2. The 
 Israelites have a saying which has almost 
 become a proverb : " As the sun arises, in- 
 firmities decrease." One of the most ancient 
 names of God recorded in the Bible is Jeho- 
 
 vah-ropht ; and this is said to mean in Eng- 
 lish words, " I am the Lord thaj healeth thee." 
 Exodus 1 5 : 26. The best things in all this 
 world for health and vigor, for exhilaration 
 and comfort, are plenty of warm bright sun- 
 shine and the refreshment of clear pure air driv- 
 ing away fog. Flowers open when the day- 
 star comes up over the hills. Invalids wake 
 with new hope when the night is gone and the 
 birds begin their matins. It was Simon Peter, 
 an old fisherman on the Sea of Galilee, who 
 understood very well what he was talking 
 about when he said : " We have also a more 
 sure word of prophecy ; whereunto ye do 
 well that ye take heed, as unto a light that 
 shineth in a dark place, until the day dawn, 
 and the day-star arise in your hearts." Every 
 morning, all over Judasa, even to this time, 
 there blows a sweet fresh wind at sunrise, 
 which the natives call " the doctor ;" for it pu- 
 rifies the infected air and clears away the 
 mists ; and then from the tops of the hills, oh, 
 how far away one sees ! It makes one think 
 of the prophet's promise : " Thine eyes shall 
 see the King in his beauty : they shall behold 
 the land that is very far off." 
 
 632 " Come and welcome." 75,6!. 
 
 FROM the cross uplifted high, 
 Where the Saviour deigns to die, 
 What melodious sounds we hear, 
 Bursting on the ravished ear! 
 " Love's redeeming work is done 
 Come and welcome, sinner, come ! 
 
 2 "Spread for thee, the festal board 
 See with richest bounty stored ; 
 
 To thy Father's bosom pressed, 
 Thou shall be a child confessed, 
 Never from his house to roam ; 
 Come and welcome, sinner, come! 
 
 3 " Soon the days of life shall end 
 Lo, I come your Saviour, Friend ! 
 Safe your spirit to convey 
 
 To the realms of endless day, 
 
 Up to my eternal home 
 
 Come and welcome, sinner, come!" 
 
 This hymn by Rev. Thomas Haweis was 
 first published in his Carmtna Chrzsto, 1792, 
 and contained an additional stanza. Its re- 
 frain suggests the fullness of Christ's atoning 
 sacrifice, which was great enough to include 
 all mankind, although it was the death of 
 only one person. It is a significant fact that 
 none among all the disciples of our Lord, 
 not one of all the adherents who followed 
 him, was permitted to die with him. He was 
 condemned as a rebel ; yet not a single man 
 or woman who succored him or sustained 
 him in that so-called insurrection suffered for 
 it. A few of his friends talked about it ; one 
 of them said outright on a conspicuous occa- 
 sion, " Let us go and die with him ;" but none 
 
 18
 
 274 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 of them ever did. The meaning of this is 
 very plain. It. was an infinitely wise precau- 
 tion against mistake. It would, without a 
 doubt, have misled some feeble minds, if by 
 any accidental confusion another name had 
 been coupled with his in the dying hour on 
 the cross. It was just as well that all those 
 disciples forsook him and fled. One Priest, 
 one Lamb, was all that was needed. 
 
 633 
 
 DR. GEORGE DUFFIELD, JR. 
 
 7S, 61. 
 
 " Only thee." 
 
 BLESSED Saviour ! thee I love 
 
 All my other joys above; 
 
 All my hopes in thee abide, 
 
 Thou my hope, and naught beside ; 
 
 Ever let my glory be, 
 
 Only, only, only thee. 
 
 2 Once again beside the cross, 
 All my gain I count but loss ; 
 Earthly pleasures fade away 
 Clouds they are that hide my day ; 
 Hence, vain shadows ! let me see 
 Jesus crucified for me. 
 
 3 Blessed Saviour, thine am I, 
 Thine to live, and thine to die ; 
 Height, or depth, or earthly power 
 Ne'er shall hide my Saviour more ; 
 Ever shall my glory be 
 
 Only, only, only thee. 
 
 This hymn was written by Rev. George 
 Duffield, Jr., D. D., the son of Rev. George 
 Duffield, D. D., for so many useful years a 
 
 pastor in Detroit, Mich., and the father of 
 Rev. Samuel W. Duffield, author of English 
 Hymns. This family seems likely to become 
 as famous in hymnology as the Stennett fam- 
 ily of old. The hymn now before us was 
 contributed to the Temple Melodies, issued 
 by Rev. D. E. Jones in 1851. Dr. Duffield, 
 the author of it, lived a varied, forceful, and 
 useful life. He was born at Carlisle, Pa., 
 September 12, 1818, graduated at Yale Col- 
 lege, and studied for the ministry in Union 
 Theological Seminary, New York. He began 
 his ministrations as a pastor in Brooklyn, 
 N. Y., 1840, and was there for seven years; 
 then he removed to the village of Bloomfield, 
 N. J., and at that point the history of the fam- 
 ily connection with that town commences. 
 Three generations in turn have aided in ma- 
 king the parishes conspicuous. After a while, 
 Dr. Duffield took up other work elsewhere, at 
 Philadelphia, Adrian, Mich., Galesburg, 111., 
 and in 1869 was pastor at Ann Arbor, Mich. 
 There he remained till the infirmities of age 
 warned him to retire from so serious a field 
 of labor. While his son, Samuel W. Duffield, 
 was in the pastorate in Bloomfield, the father 
 returned to his old home, and the beautiful 
 years began in which the father and son 
 walked together in Christian faith and love 
 and hope. The reverence on the one side and 
 the pride upon the other were worthy of the 
 Land of Beulah in which the old man waited 
 for his summons to go over the river. As a 
 matter of fact, the son went swiftly across 
 first ; the father followed him fourteen months 
 after. He died in Bloomfield, July 6, 1888, 
 and was borne away to be buried in Detroit in 
 the family cemetery. 
 
 634 "I am thine." 75, 61. 
 
 JESUS, Master, whose I am, 
 
 Purchased thine alone to be, 
 By thy blood, p spotless Lamb, 
 
 Shed so willingly for me; 
 Let my heart be all thine own, 
 Let me live to thee alone. 
 
 2 Other lords have long held sway ; 
 Now thy name alone to bear, 
 
 Thy dear voice alone obey, 
 
 Is my daily, hourly praver. 
 Whom have I in heaven but thee? 
 Nothing else my joy can be. 
 
 3 Jesus, Master, I am thine; 
 Keep me faithful, keep me near; 
 
 Let thy presence in me shine 
 
 All my homeward way to cheer, 
 Jesiis, at thy feet I fall, 
 Oh, be thou my All in all. 
 
 Miss Frances Ridley Havergal wrote this 
 hymn for her nephew, J. H. Shaw, in Decem- 
 ber, 1865, and it was printed as a leaflet for 
 distribution. She never included it in her
 
 REPENTANCE UNTO LIFE. 
 
 275 
 
 published hymnals for promiscuous singing, 
 but it appears in her Ministry of Song, 1 869. 
 It was entitled, " Servant of Christ," and was 
 meant to be suitable for public or private con- 
 secration of one's self to God. Reference is 
 made to Paul's words in Acts 27 : 23 : " Whose 
 I am, and whom I serve." 
 
 635 "Hearer of prayer." 75, 61. 
 
 O THOU God who hearest prayer 
 Every hour and everywhere ! 
 For his sake, whose blood I plead, 
 Hear me in my hour of need : 
 Only hide not now thy face, 
 God of all-sufficient grace ! 
 
 2 Leave me not, my strength, my trust ; 
 Oh, remember I am dust ; 
 
 Leave me not again to stray; 
 Leave me not the tempter's prey : . 
 Fix my heart on things above; 
 Make me happy in thy love. 
 
 3 Hear and save me, gracious Lord ! 
 For my trust is in thy word ; 
 Wash me from the stain of sin, 
 That thy peace may rule within : 
 May I know myself thy child, 
 Ransomed, pardoned, reconciled. 
 
 We have to thank what men would call an 
 accident for this hymn, dated 1820, and print- 
 ed in the Star in the East, 1824. Josiah 
 Conder fell from his horse in riding, and was 
 compelled to take his bed for a serious sea- 
 son. He was not only suffering from pain, 
 but there was peril in his prospect. He feared 
 becoming a permanent cripple. And just 
 then his affairs were in a condition that re- 
 quired his utmost activity of effort and vig- 
 ilance in watching. The confinement sum- 
 moned all his fortitude and led him to con- 
 stant supplication. One who reads the wrest- 
 ling and plaintive lines now seems to see the 
 brave-hearted preacher at his best, bold, ear- 
 nest, importunate. And yet Conder is the 
 man who has been quoted as insisting that 
 histories of sacred songs have little or no 
 value in awaking interest : " On reading a 
 hymn nobody inquires why it was written, or 
 attributes the feelings it depicts to the poet's 
 actual, or, at any rate, present, experience." 
 His own hymn proves how much he was mis- 
 taken. 
 
 636 Look and live. 75, 61. 
 
 SURELY Christ thy griefs hath borne, 
 Weeping soul, no longer mourn : 
 View him bleeding on the tree, 
 Pouring out his life for thee: 
 There thy every sin he bore; 
 Weeping soul, lament no more. 
 
 2 Weary sinner, keep thine eyes 
 
 On the atoning sacrifice : 
 
 There the incarnate Deity 
 
 Numbered with transgressors see; 
 
 There his Father's absence mourns, 
 
 Nailed, and bruised, and crowned with thorns. 
 
 3 Cast thy guilty soul on him, 
 Find him mighty to redeem ; 
 At his feet thy burden lay, 
 Look thy doubts and cares away ; 
 Now by faith the Son embrace, 
 Plead his promise, trust his grace. 
 
 AUGUSTUS MONTAGUE TOPLADY. 
 
 Everything that was ever written by the 
 man who composed what is now admitted to 
 be the first hymn of the first rank in our lan- 
 guage is of serious interest. Rev. Augustus 
 Montague Toplady wrote " Rock of Ages," 
 and he also wrote the excellent hymn in the 
 same meter now before us. He was born at 
 Farnham, in Surrey, England, November 4, 
 1740. His father, Major Richard Toplady, 
 died at the siege of Carthagena, while the 
 child was yet an infant. But his mother 
 seems to have been a good and thrifty woman 
 of character and force. The young lad grew 
 up bright and promising, and we soon hear 
 of his conversion. He attended a meeting at 
 Codymain, Ireland, an assemblage held in a 
 barn ; a layman named James Morris preached 
 the sermon from the text he found in Ephe- 
 sians 2:13. Toplady, some years subsequent 
 to this, wrote an account of the incident. 
 " By the grace of God," says he, " under the 
 ministry of that dear messenger and under 
 that sermon, I was, I trust, brought nigh by 
 the blood of Christ, in August, 1756. Strange 
 that I, who had so long sat under the means
 
 2 7 6 
 
 THE GOSPEL: ATONEMENT ACCEPTED. 
 
 of grace in England, should be brought near 
 to God in an obscure part of Ireland, amidst 
 a handful of God's people, met together in a 
 barn, and under the ministry of one who 
 could hardly spell his name. The excellency 
 of such power must be of God, and cannot be 
 of man." 
 
 The youth of the poet passed tamely. He 
 is reported to have composed some fugitive 
 poems when he was still in his teens, and 
 these were printed at Dublin in Poems on 
 Sacred Subjects, 1759. Among them the one 
 here given is found. Deciding to enter the 
 ministry, he received orders in the Church of 
 England, June 6, 1762. Soon after this he 
 became vicar of Broadhembury, Devonshire. 
 There are different accounts of his work as a 
 preacher of the gospel. Some say he was 
 harsh and bigoted, and even rough to scurril- 
 ity in his attacks upon the Wesleys. Others 
 insist that his heart was warm and his zeal 
 was unquenchable. His health was never ro- 
 bust ; he died in London, August n, 1778, 
 and was buried beneath the gallery opposite 
 the pulpit in Tottenham Court Chapel. 
 
 637 " Chief of sinners." 
 
 CHIEF of sinners though I be, 
 Jesus shed his blood for me ; 
 Died that I might live on high, 
 Died that I might never die; 
 As the branch is to the vine, 
 
 1 am his and he is mine. 
 
 2 Oh, the height of Jesus' love ! 
 Higher than the heavens above, 
 Deeper than the depths of sea, 
 Lasting as eternity ; 
 
 Love that found me wondrous thought ! 
 Found me when I sought him not ! 
 
 3 Chief of sinners though I be, 
 Christ is all in all to me ; 
 
 All my wants to him are known, 
 All my sorrows are his own ; 
 Safe with him from earthly strife, 
 He sustains my hidden life. 
 
 The author of the hymn before us, William 
 McComb, was a bookseller in Belfast for many 
 years. He was born in Coleraine, County Lon- 
 donderry, Ireland, in 1793. We have no further 
 information concerning him, save that he re- 
 tired from business in 1867, and that three 
 years previous thereto his poetical works were 
 collected and issued in one large volume. 
 
 638 Ingratitude lamented. 
 
 O JESUS CHRIST, if sin there be, 
 
 In all our former years, 
 That wrings the soul with agony, 
 
 And chokes the heart with tears ; 
 It is the deep ingratitude 
 
 Which we to thee have shown, 
 Who didst for us in tears and blood 
 
 Upon the cross atone. 
 
 2 Alas, how with our actions all 
 Has this defect entwined ; 
 
 And poisoned with its bitter gall 
 The spirit, heart, and mind ! 
 
 Alas, through this, how many gems 
 
 Have we not cast awav 
 That might have formed our diadems 
 
 In everlasting day ! 
 
 3 Yet though the time be past and gone; 
 Though little more remains ; 
 
 Though naught is all that can be done, 
 Ev'n with our utmost pains : 
 
 Still, Jesus, in thy grace we try- 
 To do what in us lies ; 
 
 For never did thy loving eye 
 The contrite heart despise. 
 
 This hymn is found in the volume of 
 Hymns and Poems published in 1873 by 
 Rev. Edward Caswall. It bears the title 
 " Ingratitude," and has six four-line stanzas. 
 It had been published before in his Masque 
 of Mary, 1851. It would be easy to say the 
 author succeeds better as a translator than as 
 a composer of original lyrics for singing. 
 But we venture to raise the question whether 
 any one can ever hope to be supremely poeti- 
 cal when he is unfortunate enough to select a 
 special sin, or possibly a notable immorality, 
 for his theme. There is likewise something 
 of mysticism in the manner of this author, 
 perceptible particularly in his work done after 
 the death of his amiable wife by cholera in 
 7s,6l. 1849. She had been received with him into 
 the Roman Church, and he fell, after his 
 irreparable loss into deep despondency ; as 
 was natural in the circumstances, he be- 
 came more and more intensely a devotee 
 under the priestly system to which he had 
 committed himself. The hymn and tune 
 (the latter bearing his name) are quite popu- 
 lar in Great Britain ; but some would be 
 likely to think he did better work else- 
 where. 
 
 639 Prayer for mercy. C. M. D. 
 
 O LORD, turn not thy face away 
 
 From them that lowly lie, 
 Lamenting sore their sinful life 
 
 With tears and bitter cry ; 
 Thy mercy-gates are open wide 
 
 To them that mourn their sin ; 
 Oh, shut them not against us, Lord, 
 
 But let us enter in. 
 
 2 We need not to confess our fault, 
 For surely thou canst tell ; 
 
 What we have done, and what we are, 
 
 Thou knowest very well ; 
 Wherefore, to beg and to entreat, 
 
 With tears we come to thee, 
 I_ D. As children that have done amiss 
 
 Fall at their father's knee. 
 
 3 And need we then, O Lord, repeat 
 The blessing which we crave, 
 
 When thpu dost know, before we speak, 
 The thing that we would have? 
 
 Mercy, O Lord, mercy we ask ; 
 This is the total sum ; 
 
 For. mercy, Lord, is all our prayer; 
 Oh, let thy mercy come! 
 
 This hymn, which is known as " The Lam- 
 entation of a Sinner," appeared first in Stern-
 
 REPENTANCE UNTO LIFE. 
 
 277 
 
 hold and Hopkins, 1560-61, with no signature 
 attached to it. In me edition of 1565 it is 
 ascribed to John Marckant, of whom almost 
 nothing is known, except that he was incum- 
 bent of Clacton Magna in 1559, and of Shop- 
 land from 1 563-8. He wrote but few poems 
 apparently, and this is the only one in com- 
 mon use. It has been considerably altered in 
 the hymnals of various churches, the version 
 here given being the one made by Bishop 
 Heber. 
 
 640 "Return." C. M. 
 
 O THOU, whose tender mercy hears 
 
 Contrition's humble sigh ; 
 Whose hand indulgent wipes the tears 
 
 From sorrow's weeping eye ; 
 
 2 See, Lord, before thy throne of grace, 
 A wretched wanderer mourn ; 
 
 Hast thou not bid me seek thy lace? 
 Hast thou not said " Return " ? 
 
 3 And shall my guilty fears prevail 
 To drive me from thy feet ? 
 
 Oh, let not this dear refuge fail, 
 This only safe retreat ! 
 
 4 Oh, shine on this benighted heart, 
 With beams of mercy shine ! 
 
 And let thy healing voice impart 
 The sense of joy divine. 
 
 The memories of a thousand revivals are in 
 this dear old hymn of the past. Sometimes 
 with " Balerma " for a time, more often with 
 " Avon," it has filled the heart and :swayed 
 the will of the penitent sinner and the return- 
 ing prodigal alike. It is found among the 
 Poems by Theodosia, 1760, written by Miss 
 Anne Steele. It has there six stanzas, and is 
 entitled, " Absence from God." 
 
 641 " Remember Me." C. M. 
 
 O THOU, from whom all goodness flows, 
 
 I lift my soul to thee : 
 In all my sorrows, conflicts, woes, 
 
 Lord, remember me! 
 
 2 When on my aching, burdened heart 
 My sins lie heavily, 
 
 Thy pardon grant, new peace impart ; 
 Thus, Lord, remember me ! 
 
 3 When trials sore obstruct my way, 
 And ills I cannot flee, 
 
 Oh, let my strength be as my day 
 Dear Lord, remember me ! 
 
 4 When in the solemn hour of death 
 
 1 wait thy just decree, 
 
 Be this the prayer of my last breath : 
 Now, Lord, remember me ! 
 
 Rev. Thomas Haweis, the preacher and 
 physician, published in 1792 his Carmina 
 Christo ; or. Hymns to the Saviour ; de- 
 signed for the Use and Comfort of Those 
 who worship the Lamb that was slain. In 
 this small volume, containing only a hundred 
 and thirty-nine pieces, this one is found. It 
 has six stanzas, and with it has been associ- 
 
 ated a reference to Nehemiah 13 :3i : "Re- 
 member me, O my God, for good." The 
 popularity of this song of praise and prayer 
 illustrates once more the fondness of the 
 American mind for the refrain in public wor- 
 ship : " O Lord, remember me !" 
 
 642 Deep Penitence. C. M. 
 
 PROSTRATE, dear Jesus, at thy feet, 
 
 A guilty rebel lies ; 
 And upwards, to thy mercy-seat, 
 
 Presumes to lift his eyes. 
 
 2 Let not thy justice frown me hence ; 
 Oh, stay the vengeful storm ; 
 
 Forbid it that Omnipotence 
 Should crush a feeble worm. 
 
 3 If tears of sorrow could suffice 
 To pay the debt I owe, 
 
 Tears should, from both my weeping eyes, 
 In ceaseless currents flow. 
 
 4 But no such sacrifice I plead 
 To expiate my guilt ; 
 
 No tears, but those which thou hast shed 
 No blood, but thou hast spilt. 
 
 5 Think of thy sorrows, dearest Lord! 
 And all my sins forgive, 
 
 Then justice will approve the word 
 That bids the sinner live. 
 
 This hymn by Rev. Dr. Samuel Stennett 
 was first published in the Baptist Selection, 
 1787, which was compiled by Dr. Rippon, a 
 friend of the author. The spirit of the poem 
 is one of humble penitence and avowal of guilt 
 towards God. Sometimes in their confession 
 men are not sincere. We profess all horror 
 at wickedness ; but we seem to mean wicked- 
 ness in general, not anything we have' really 
 done in particular or in person. It is sin we 
 deplore, not sins. Our words of self-abase- 
 ment must not be pressed nor misunderstood. 
 In the old legend it was no less than a cardi- 
 nal that once went to confession. " Oh, I am 
 the very chief of sinners," he murmured in the 
 ear of the priest. " Too true, too true ; God 
 have mercy," were the words that came back 
 through the grating. " Surely I have been 
 guilty of even 7 kind of wrong," he continued. 
 " Alas, my son, it is a solemn fact have 
 mercy upon him, O Lord." Thinking that 
 great enormities admitted would force at least 
 a deprecation, he went on : "I have indulged 
 in pride, malice, revenge, and ambition." 
 This he sighed in mournful tones; and in 
 tones as mournful the honest monk answered : 
 " Yes, alas, some of this I had heard of be- 
 fore ; the Lord have mercy." The exaspera- 
 ted cardinal could stand it no longer. " Why, 
 you fool," he burst out sharply, " do you 
 imagine 1 mean all this to the letter?" "Alas, 
 alas, the good Lord have mercy," said the 
 pitiful priest ; " for it seems his eminence is a 
 hypocrite likewise !"
 
 278 
 
 THE GOSPEL : ATONEMENT ACCEPTED. 
 
 643 Psalm 51. 
 
 A BROKEN heart, my God, my King, 
 Is all the sacrifice I bring; 
 The God of grace will ne'er despise 
 A broken heart for sacrifice. 
 
 2 My soul lies humbled in the dust, 
 And owns thy dreadful sentence just ; 
 Look down, O Lord, with pitving eye, 
 And save the soul condemned to die. 
 
 3 Then will I teach the world thy ways; 
 Sinners shall learn thy sovereign grace ; 
 I '11 lead them to my Saviour's blood, 
 And they shall praise a pardoning God. 
 
 4 Oh, may thy love inspire my tongue ! 
 Salvation shall be all my song; 
 
 And all my powers shall join to bless 
 
 The Lord, my Strength and Righteousness. 
 
 This is a portion of one of Rev. Dr. Isaac 
 Watts' paraphrases of the fifty-first Psalm, 
 and was published in his Psalms of David, 
 1719. It consisted originally of eight stanzas, 
 entitled " The backslider restored ; or Repent- 
 ance, and Faith in the Blood of Christ." 
 This celebrated Psalm has inspired some of 
 the noblest and most impressive music ever 
 heard on this earth, the " Miserere," which is 
 sung with such solemn ceremonies in St. 
 Peter's at Rome in Holy Week. It has al- 
 ways been acknowledged to be a full and 
 perfect expression of deep contrition, which 
 says with David in an unmistakable confes- 
 sion : "Against thee, thee only, have I sinned, 
 and done this evil in thy sight ; that thou 
 mightest be justified when thou speakest, and 
 be clear when thou judgest." 
 
 It will serve our purpose exactly to trace 
 out this experience of a royal sinner, whose 
 sin was so conspicuous, and whose repent- 
 ance was so much to our edification. 
 "Against thee, thee only, have I sinned." 
 Now some would say, perhaps carelessly, 
 here was an unauthorized discrimination ; 
 David had sinned against Uriah, and against 
 Bathsheba, and against his own manhood, 
 and against that whole realm he ruled, by 
 complicated crimes of murder, falsehood, 
 adultery, and impious presumption. Not 
 against God, and against God " only," had he 
 done his great wrong. But true penitence 
 erects a true standard ; it is intelligent as 
 well as self-abasing. David knew whom he 
 had offended. Through and through the 
 concentric circles of his lofty responsibility 
 his conscience led the way to the innermost 
 one of all. He had broken God's law. Full 
 before the undefiled glory of a holy Jehovah, 
 he seemed quite to forget, for the time being, 
 everything else except what God must think 
 of him. " Behold, thou desirest truth in the 
 inward parts ; and in the hidden part thou 
 shalt make me to know wisdom." 
 
 L. M. 644 " Thou hast died." L. M. 
 
 JESUS, the sinner's Friend, to thee, 
 Lost and undone, for aid I flee ; 
 Weary of earth, myself, and sin, 
 Open thine arms and take me in. 
 
 2 At last I own it cannot be 
 That I should fit myself for thee : 
 Here, then, to thee I all resign ; 
 Thine is the work, and only thine. 
 
 3 What can I say thy grace to move ? 
 Lord, I am sin but thou art love: 
 
 I give up every plea beside, 
 
 Lord, I am lost but thou hast died ! 
 
 The Hymns and Sacred Poems by Rev. 
 Charles Wesley, published in 1739, contain 
 this piece, which originally had thirteen stan- 
 zas. It was written with a forcibleness of 
 expression which might seem shocking to 
 some ears at the present time. Yet the cen- 
 tral idea, the absolute unworthiness and sin- 
 fulness of man, is no less vital a truth now 
 than it was in Wesley's day. There is some- 
 thing unutterably pathetic and solemn in the 
 sense of admitted ownership in wrong ! 
 When any human being settles back on these 
 fixed conclusions, and in his deepest reserves 
 confesses that a great guilt claims him as its 
 master ; when, with no exculpation of self 
 and no inculpation of others, a man simply 
 says, " This is mine, unshared, solitary, direct 
 violation of God's law," he feels he must go 
 farther than the mere act ; he must admit 
 greater trouble still ; he must say not only, 
 " I have sinned," but also, " I am a sinner;" 
 then he will cry out like David again : " Be- 
 hold, I was shapen in iniquity ; and in sin did 
 my mother conceive me. Behold, thou de- 
 sirest truth in the inward parts : and in the 
 hidden part thou shalt make me to know wis- 
 dom. Purge me with hyssop, and I shall be 
 clean : wash me, and I shall be whiter than 
 
 645 "Look unto me." L. M. 
 
 SEE a poor sinner, dearest Lord, 
 Whose soul, encouraged by thy word, 
 At mercy's footstool would remain, 
 And then would look and look again. 
 
 2 Ah ! bring a wretched wanderer home, 
 Now to thy footstool let me come, 
 
 And tell thee all my grief and pain, 
 And wait and look and look again ! 
 
 3 Take courage, then, my trembling soul ; 
 One look from Christ will make thee whole: 
 Trust thou in him, 't is not in vain, 
 
 But wait and look and look again ! 
 
 Many hymns by the Rev. Samuel Medley 
 are still in use, although they were written a 
 century ago, and generally appeared first in 
 leaflets or magazines. They owe much of their 
 effectiveness to his habit of employing a re- 
 frain in the last line of each verse, as in the
 
 REPENTANCE UNTO LIFE. 
 
 279 
 
 hymn here quoted. This is a plea for courage 
 on the part of the sinner, that he should seek 
 boldly the throne of grace, remembering that 
 Christ is pledged to help him in his desperate 
 need. " No lukewarm seeker," said John 
 Randolph of Roanoke, " ever became a real 
 Christian ; for from the days of John the Bap- 
 tist until now ' the kingdom of heaven suffer- 
 eth violence, and the violent take it by force ;' 
 a text which I read five hundred times before 
 I had even the slightest conception of its ap- 
 plication." 
 
 646 Philippians 3 : 7-10. L. M. 
 
 No MORE, my God ! I boast no more, 
 Of all the duties I have done ; 
 
 1 quit the hopes I held before, 
 To trust the merits of thy Son. 
 
 2 Now for the love I bear his name, 
 What was my gain, I count but loss ; 
 
 My former pride I call my shame, 
 And nail my glory to his cross. 
 
 3 Yes and I must and will esteem 
 All things but loss for Jesus' sake: 
 
 Oh, may my soul be found in him, 
 And of his righteousness partake. 
 
 4 The best obedience of my hands 
 Dares not appear before thy throne ; 
 
 But faith can answer thy demands 
 By pleading what my Lord has done. 
 
 This poem by Rev. Dr. Isaac Watts first 
 appeared in his Hymns and Spiritual Songs, 
 1 707-9, and has remained entirely unchanged, 
 being exceedingly felicitous in expression. It 
 is an entire renunciation of all claims to right- 
 eousness, except as the result of Christ's atone- 
 ment. 
 
 For many years the Moravian missionaries 
 labored among the inhabitants of Greenland 
 with no apparent success. One preacher came 
 and tried to prove to his simple-minded hear- 
 ers that there must be a Supreme Being called 
 God. They laughed at him for attempting to 
 teach them what they knew as well as he. 
 Then came another, urging morality, insisting 
 that they should leave off drunkenness, and 
 cease to thieve and lie. They sent him away 
 in quickened impatience, bidding him go to 
 his own people, who needed such counsel far 
 more than Greenlanders did. Thus one mes- 
 senger after another arrived and departed. 
 Yet no good seemed settled in the hearts of 
 men. 
 
 At last one meek and holy man determined 
 to ask what most they wanted ; and they an- 
 swered that they wished for something that 
 would cleanse them from the guilt and defile- 
 ment of sin. He proceeded to preach the 
 pure simple Gospel of redemption, the for- 
 giveness of sin through the atonement made 
 by the Lord Jesus Christ ; he taught them the 
 prayer, " Wash me, and I shall be whiter than 
 
 snow," and showed them how they could be 
 made clean. With one heart and voice the 
 people cried out around the pulpit, " Oh, that 
 is what we have been longing to know this 
 many a day !" Then began the glorious work 
 of divine grace, which soon filled the cold re- 
 gions of the north with the warmth and love- 
 light of the Gospel and brought glory to 
 God's name. 
 
 647 "Come to Me." L. M- 
 
 WITH tearful eyes I look around ; 
 
 Life seems a dark and stormy sea ; 
 Yet, 'mid the gloom, I hear a sound, 
 
 A heavenly whisper, " Come to me." 
 
 2 It tells me of a place of rest ; 
 
 It tells me where my soul may flee : 
 Oh, to the weary, faint, oppressed, 
 How sweet the bidding, "Come to me!" 
 
 3 " Come, for all else must fail and die ! 
 Earth is no resting-place for thee ; 
 
 To heaven direct thy weeping eye, 
 I am thy portion ; come to me." 
 
 4 O voice of mercy ! voice of love ! 
 In conflict, grief^ and agony, 
 
 Support me, cheer me from above ! 
 And gently whisper, " Come to me." 
 
 From The Invalid's Hymn-Book, issued by 
 Miss Charlotte Elliott, 1834-41. She gave it 
 the simple title, " The Invitation, ' Come unto 
 me.' " This little volume is made up of what 
 were fugitive compositions, and for a long 
 time some of them went as anonymous. But 
 the authorship of most of them now is quite 
 settled. The piece as it was composed had 
 seven stanzas, from which these four have 
 been chosen. The invitation referred to is 
 that in Matthew 1 1 : 28 : " Come unto me, all 
 ye that labor and are heavy-laden, and I will 
 give you rest." For many years these words 
 were sung in this country to a chant, so as to 
 give a due force to the refrain. But the ex- 
 periment of an adaptation to them of the mu- 
 sic in Rubinstein's " Song of the Children of 
 Japhet," in The Tower of Babel, has proved 
 a great and welcome success. This tune ap- 
 peared in the first edition of Laudcs Domini, 
 1 884 ; the arrangement was made for the 
 compiler by Charles Fitzsimmons, the organist 
 of the Madison Avenue Presbyterian Church, 
 New York. 
 
 God our Refuge. L. M. 
 
 THOU only Sovereign of my heart, 
 My Refuge, my almighty Friend 
 
 And can my soul from thee depart, 
 On whom alone my hopes depend ! 
 
 2 Eternal life thy words impart ; 
 On these my fainting spirit lives; 
 
 Here sweeter comforts cheer my heart 
 Than all the round of nature gives. 
 
 3 Thy name my inmost powers adore ; 
 Thou art my life, my joy, my care; 
 
 Depart from thee^-'t is death, 't is more; 
 'T is endless ruin, deep despair !
 
 280 
 
 THE GOSPEL : ATONEMENT .ACCEPTED. 
 
 4 Low at thy feet my soul would lie; 
 
 Here safety dwells, and peace divine ; 
 Still let me live beneath thine eye, 
 
 For life, eternal life, is thine. " 
 
 From Poems on Subjects Chiefly Devotional, 
 by Theodosia, 1760, where it is entitled, " Life 
 in Christ alone." It would be upon this basis, 
 best of all, that the poetry of Miss Anne Steele 
 might be compared to that of Miss Frances 
 Ridley Havergal, our modern writer of hymns. 
 Miss Steele seems to us more objective, Miss 
 Havergal more subjective. The one sees Jesus 
 Christ with a more vivid sense of his physical 
 and personal characteristics ; she thinks of 
 him as suffering and moving around forsaken 
 of men, and tells her love for him in a pathetic 
 and plaintive way. The other, just as much 
 an invalid, and just as needy in every fiber of 
 her existence, is more exhilarant and hopeful ; 
 her experience of communion with a living 
 Redeemer, and of positive and happy-hearted 
 help from him, is more pronounced. Miss 
 Steele thinks more coolly and broadly, in 
 theme and considerations ; Miss Havergal is 
 more poetical, more melodious, more delicate, 
 and less commonplace. 
 
 649 " Search me, O God." L. M. 
 
 RETURN, my roving heart, return, 
 And life's vain shadows chase no more ; 
 
 Seek out some solitude to mourn, 
 And thy forsaken God implore. 
 
 2 O thou great God ! whose piercing eye 
 Distinctly marks each deep retreat, 
 
 In these sequestered hours draw nigh, 
 And let me here thy presence meet. 
 
 3 Through all the windings of my heart, 
 My search let heavenly wisdom guide; 
 
 And still its beams unerring dart, 
 Till all be known and purified. 
 
 4 Then let the visits of thy love 
 My inmost soul be made to share, 
 
 Till every grace combine to prove 
 That God has fixed his dwelling there. 
 
 Dr. Philip Doddridge included this in his 
 Hymns, 1755, entitling it, " Communing with 
 our Hearts," and adding a reference to Psalm 
 4:4: "Stand in awe and sin not: commune 
 with your own heart upon your bed, and be 
 still." It is amusing to find that the author 
 commenced what is here the third stanza with 
 the line, " Through all the mazes of my heart," 
 and then led the attention of the reader from 
 the unusual word " mazes " to a footnote, 
 where he soberly defines it as " windings, per- 
 plexities." Some later compiler appears to 
 have comprehended the position, saved space 
 occupied by a useless footnote, substituted 
 " windings " for " mazes " at once, and so bet- 
 tered the hymn. And yet some critics there 
 are who would pronounce this " tinkering," 
 and cry out against it ! 
 
 650 
 
 Psalm 91. 
 
 8s, 75. D. 
 
 CALL Jehovah thy salvation, 
 
 Rest beneath the Almighty's shade ; 
 In his secret habitation 
 
 Dwell, and never be dismayed: 
 There no tumult can alarm thee, 
 
 Thou shall dread no hidden snare ; 
 Guile nor violence can harm thee, 
 
 In eternal safeguard there. 
 
 2 From the sword, at noonday wasting, 
 From the noisome pestilence, 
 
 In the depth of midnight, blasting, 
 
 God shall be thy sure defence : 
 Fear not thou the deadly quiver, 
 
 When a thousand feel the blow ; 
 Mercy shall thy soul deliver, 
 
 Though ten thousand be laid low. 
 
 3 Since, with pure and firm affection, 
 Thou on God hast set thy love, 
 
 With the wings of his protection 
 He will shield thee from above; 
 
 Thou shall call on him in trouble, 
 He will hearken, he will save 
 
 Here, for grief reward thee double, 
 Crown with life beyond the grave. 
 
 James Montgomery is the author of this 
 piece, and it appears in his Songs of Zion, 
 1822, entitled, " God's Merciful Guardianship 
 of his People." It can hardly be called a 
 version of Psalm 91, but it is so much of a 
 paraphrase at least as that it follows the sen- 
 timent of that old temple-song with a very 
 accurate closeness and a most musical rhythm. 
 In the time of our war for the Union this 
 hymn was a great favorite with the soldiers. 
 It was printed upon a leaflet for distribution 
 in the large meetings held in the army. 
 
 651 
 
 "Finish Thy New Creation." 
 
 8s, 75. D. 
 
 LOVE divine, all love excelling 
 
 Joy of heaven, to earth come down ! 
 Fix in us thy humble dwelling, 
 
 All thy faithful mercies crown : 
 Jesus ! thou art all compassion, 
 
 Pure, unbounded love thou art ; 
 Visit us with thy salvation, 
 
 Enter every trembling heart. 
 
 2 Breathe, oh, breathe thy loving Spirit 
 Into every troubled breast ; 
 
 Let us all in thee inherit, 
 
 Let us find the promised rest : 
 Come, almighty to deliver ; 
 
 Let us all thy life receive ! 
 Speedily return, and never, 
 
 Never more thy temples leave ! 
 
 3 Finish then thy new creation, 
 Pure, unspotted may we be : 
 
 Let us see our whole salvation 
 
 Perfectly secured by thee! 
 Changed from glory into glory. 
 
 Till in heaven we take our place ; 
 Till we cast our crowns before thee, 
 
 Lost in wonder, love, and praise. 
 
 This is one of the noblest of all the compo- 
 sitions of Rev. Charles Wesley. It was first 
 given to the public in his Hymns for those that 
 Seek, and those that have Redemption in the 
 Blood of Jesus Christ, 1747. " Come unto me, 
 all ye that labor and are heavy-laden, and I
 
 CONFLICT WITH SIN. 
 
 28l 
 
 will give you rest. Take my yoke upon you 
 and learn of me ; for I am meek and lowly in 
 heart ; and ye shall find rest unto your souls." 
 Matthew 1 1 : 28, 29. What strikes us so 
 strangely in reading over these verses is the 
 discovery that Christ says in the beginning, 
 " I will give you rest," and at the end says, 
 " Ye shall find rest." With the one offer, 
 rest seems to be free : with the other, it is 
 evidently somewhat severely conditioned. 
 Moreover, the figures employed appear para- 
 doxical. To propose to relieve a man who 
 labors by putting on him a yoke, or to help a 
 man who is heavy-laden by imposing upon 
 him a burden, gives chance for a cavil. 
 
 The explanation is found in assuming that 
 in Christian experience there are two rests, 
 and not just one only. The first of these is 
 a gift, the other is an acquisition. These 
 differ quite elementally. They do not arnve 
 at the same moment. They are not precisely 
 of the same character. They certainly do not 
 come in anything like the same way. The 
 second one is never attained till the first has 
 preceded it. The first may be reached years 
 before the other is made perfect, so that it 
 might happen that the spiritual distance be- 
 tween them shall be sorrowfully wide. 
 
 In the second stanza of the hymn now be- 
 fore us is the line, " Let us find the promised 
 rest." This is singularly unfortunate, for a 
 fine allusion is lost. But singers insisted that 
 they did not know what the original line 
 meant. Charles Wesley wrote quite Scrip- 
 turally, but we miss the point. For he said, 
 " Let us find that second rest." He was sing- 
 ing of what this verse puts second. No one 
 can appreciate accurately the significance of 
 these figures who prefers to sing it, " Let us 
 find thy promised rest." The yoke comes 
 before the doctrine : " Take my yoke upon 
 you, and learn of me." Therein lies our duty. 
 The rest still waits. Yoke-bearing leads to 
 it. Learning of Christ leads to it. Jesus 
 offers his hand to you. Repent of all your 
 sins; put your simple trust in him. Then 
 comes a new endeavor. Submit at once to 
 Christ's will. " If any man will do his will, 
 he shall know of the doctrine." The doing 
 is ahead of even the doctrine. Make one sim- 
 ple resolve, in dependence on divine aid : 
 " Here I give myself to thee ! I put on the 
 yoke, I go joyously under the burden !" 
 
 652 
 
 "Keep me ever" 
 
 8s, ys. D. 
 
 When I wandered, thou hast found me; 
 
 When I doubted, sent me light; 
 Still thine arm has been around me, 
 
 All my paths were in thy sight. 
 
 2 In the world will foes assail me, 
 Craftier, stronger far than I ; 
 
 And the strife may never fail me, 
 
 Well, I know, before I die. 
 Therefore, Lord, I come believing 
 
 Thou canst give the power I need ; 
 Through the prayer of faith receiving 
 
 Strength the Spirit's strength, indeed. 
 
 3 I would trust in thy protection, 
 Wholly rest upon thine arm ; 
 
 Follow wholly thy direction, 
 Thou, mine only guard from harm ! 
 
 Keep me from mine own undoing, 
 Help me turn to thee when tried, 
 
 Still my footsteps, Father, viewing, 
 Keep me ever at thy side. 
 
 This appeared in 1 842 in Hymns for the 
 Young, by Rev. John Mason Neale, D. D. 
 It had six stanzas of eight lines each, and 
 commenced, " Blessed Saviour who hast 
 taught me." The present altered and ab- 
 breviated form is what is used in most of the 
 modern collections. It is a good illustration 
 of the fact that children's hymns are often 
 precisely what adult Christians need, and 
 what they most enjoy when their hearts do 
 the singing. 
 
 653 
 
 HOLY FATHER, thou hast taught me 
 
 I should live to thee alone ; 
 Year by year thy hand hath brought me 
 
 On through dangers oft unknown. 
 
 REV. JOSEPH DENHAM SMITH. 
 
 The Branch and the Vine. io< 
 
 ABIDE in thee, in that deep love of thine, 
 My Jesus, Lord, thou Lamb of God divine; 
 Down, closely down, as living branch with tree, 
 
 1 would abide, my Lord, my Christ, in thee. 
 
 2 Abide in thee, my Saviour God, I know 
 How love of thine, so vast, in me may flow : 
 My empty vessel running o'er with joy, 
 Now overflows to thee without alloy.
 
 282 
 
 CHRISTIAN EXPERIENCE. 
 
 3 Abide in thee, nor doubt, nor self, nor sin, 
 Can e'er prevail with thy blest life within ; 
 Joined to thyself, communing deep, my soul 
 Knows naught besides its motions to control. 
 
 4 Abide in thee, 't is thus alone I know 
 The secrets of thy mind ev'n while below ; 
 
 All joy and peace, and knowledge of thy word, 
 All power and fruit, and service for the Lord. 
 
 This can be found in the Hymns for Gen- 
 eral and Special Use, compiled by J. D. 
 Smith ; published in London, but without 
 date. Most of his work was scattered in 
 leaflets for popular services. 
 
 Rev. Joseph Denham Smith was an English 
 Congregational clergyman whose life was 
 mostly spent in the useful work of an evan- 
 gelist. Born at Romsey, Hants, in July, 1816, 
 he preached first at the early age of sixteen. 
 Then he was educated in a partial course at 
 the theological institute in Dublin, and was 
 received into the ministry in 1840. He was 
 in Ireland at some sort of mission work for 
 several years, but his more public ministerial 
 labors began at Newry. In 1849 ne became 
 the pastor of an Independent church at 
 Kingstown near Dublin, the Northumberland 
 Avenue Church, where for a long time his 
 success was admirable. Eventually a de- 
 cided impression which his preaching pro- 
 duced in a series of evangelistic meetings in 
 Dublin led him to resign his charge as a 
 pastor and begin the work of an evangelist. 
 In this he gained his recognition as a calm, 
 judicious, devoted man of God ; his career 
 was one of prosperity from the commence- 
 ment. But his health failed in 1886, to 
 the sorrow and trouble of his many friends. 
 He had never been rugged, and now his ail- 
 ments assumed the form of disease. He 
 closed his public ministry by a service at Mer- 
 rion Memorial Hall in Dublin, July 26, 1887. 
 Then the story began of travel and sickness, 
 of gains and relapses, all borne patiently till 
 the end came, March 5, 1889. He asked the 
 physician once, near the last, " Can you give 
 me the shadow of an idea how long it will 
 be ?" And the answer came frankly : " Not 
 long; a little while only; not long now." 
 And his answer was, as he dropped his tired 
 head back on the pillow : " Oh, how sweet 
 how sweet !" Thus he passed away ; but he 
 kept on singing hymns especially this 
 stanza : 
 
 " I shall walk through the valley of the shadow of 
 
 death ; 
 
 I shall walk through the valley in peace ; 
 For Jesus will himself be my leader, 
 I shall walk through the valley in peace." 
 
 Over and over again went that strain, " I shall 
 walk through the valley in peace," till he died. 
 
 654 
 
 " Roll the stone away." 
 
 OUR sins, our sorrows, Lord, were laid on thee; 
 Thy stripes have healed, thy bonds have set us free ; 
 And now thy toil is o'er, thy grief and pain 
 Have passed away ; the vail is rent in twain. 
 
 2 Ev'n now our place is with thee on the throne, 
 For thou abidest ever with thine own ; 
 
 Yet in the tomb with thee, we watch for day ; 
 Oh, let thine angel roll the stone away ! 
 
 3 Oh, by thy life within us, set us free ! 
 Reveal the glory that is hid with thee ! 
 Glory to God the Father, God the Son, 
 And God the Holy Spirit, ever One. 
 
 Of the personal history of Edward William 
 Eddis, the author of the piece before us, 
 little is known beyond the fact that he be- 
 longed to the peculiar society called the 
 " Irvingites " or " Catholic Apostolic Church " 
 in England. This organization at one time 
 had seven churches in the city of London, 
 and was also represented in other parts of 
 Great Britain and in Germany. Its ritual 
 was extremely elaborate, and great importance 
 was attached by the members to spiritual 
 phenomena, more especially to the " gift of 
 tongues." 
 
 He compiled a volume of Hymns for the 
 Use of the Churches in 1864, in which a num- 
 ber of his own compositions are to be found. 
 
 655 Thinking of Jesus. ics. 
 
 I JOURNEY through a desert drear and wild, 
 Yet is my heart by such sweet thoughts beguiled 
 Of him on whom I lean, my strength, my stay, 
 
 1 can forget the sorrows of the way. 
 
 2 Thoughts of his love the root of every grace 
 Which finds in this poor heart a dwelling-place, 
 The sunshine of my soul, than day more bright, 
 And my calm pillow of repose by night. 
 
 3 Thoughts of his sojourn in this vale of tears 
 The tale of love unfolded in those years 
 
 Of sinless suffering and of patient grace, 
 I love again, and yet again, to trace. 
 
 4 Thoughts of his glory on the cross I gaze, 
 And there behold its sad yet healing rays : 
 Beacon of hope, which, lifted up on high, 
 Illumes with heavenly light the tear-dimmed eye. 
 
 Mrs. Mary Jane Walker, sister of Rev. J. 
 G. Deck, and wife of Dr. Walker, rector of 
 an Episcopalian Church in Cheltenham, Eng- 
 land, wrote this poem. It was included in 
 the collection of Psalms and Hymns for Pub- 
 lic and Social Worship, issued by her hus- 
 band in 1855. It has won much popularity; 
 her title was, " The Journey of Life." To 
 many Christians there seems much that is 
 mystic and dreamy in this walking closely 
 with Christ, as if indeed the living Jesus were 
 in person present in the companionship. But 
 it is impressive, it is beautiful, when the ex- 
 perience is evidently sincere. The sainted 
 McCheyne is recorded as having said that he 
 thought he was better acquainted with his
 
 CONFLICT WITH SIN. 
 
 283 
 
 Saviour than with any other of his dear 
 friends. 
 
 656 " Abide in me." IDS. 
 
 WHY is thy faith, O child of God, so small ? 
 Why doth thy heart shrink back at duty's call? 
 Art thou obeying this " Abide in me," 
 And doth the Master's word abide in thee? 
 
 2 Oh, blest assurance from our risen Lord ! 
 Oh, precious comfort breathing from the Word ! 
 How great the promise ! could there greater be ? 
 " Ask what thou wilt, it shall be done for thee !" 
 
 3 "Ask what thou wilt," but, oh, remember this 
 We ask and have not, for we ask amiss 
 
 When, weak in faith, we only half believe 
 That what we ask we really shall receive. 
 
 4 Increase our faith, and clear our vision, Lord ; 
 Help us to take thee at thy simple word, 
 
 No more with cold distrust to bring thee grief; 
 Lord, we believe ! help thou our unbelief. 
 
 W. F. SHERWIN. 
 
 This hymn is fitly associated with the tune 
 " Assurance," composed by the same individ- 
 ual, Professor William Fisk Sherwin. To- 
 gether they will give an excellent suggestion 
 of his unusual power in the field of Christian 
 song. He was born in Buckland, Franklin 
 Co., Mass., March 14. 1826, and died in Bos- 
 ton, Mass., April 14, 1888. This life of sixty- 
 two years was one of marked purity and signal 
 usefulness. Professor Sherwin's talent for 
 music was early developed ; his gift for com- 
 posing hymns grew out of the natural necessi- 
 ties of the life he led, and came to notice later 
 on. It is needless to say that each of these 
 in turn was fully consecrated to God and the 
 good of mankind. 
 
 It was often pathetic for those who knew 
 him in the intimacies of daily existence to hear 
 him rehearse the struggles he had to make in 
 securing his education. Both his father and 
 
 his mother were almost always invalids, and 
 this son bore a large share of the labor neces- 
 sary to their support. At ten years old he 
 sang alto in the church ; at twelve he played 
 the violoncello ; and at fifteen became the 
 leader of the choir. At sixteen, having left 
 the academy, he taught school in New York 
 State, and during the first three months sent 
 home to his parents all but three dollars of 
 his earnings. From that time until two weeks 
 before his death he was an effective and vig- 
 orous worker. 
 
 Between seventeen and twenty he was un- 
 der the instruction of Dr. Lowell Mason and 
 George J. Webb, and then he decided to make 
 the teaching of music his profession. Before 
 long, the Sunday-School conventions drew him 
 out into the new field in which he became 
 more widely known than ever before, and 
 more useful too. For now he began to write 
 hymns and compose tunes, both of rare ex- 
 cellence ; and he was famous as a speaker, his 
 so-called " Bible-readings " being excellent 
 examples of what rich things patient study 
 might be able to find in the Word of God. 
 
 At last this real servant of the Highest had 
 found his mission. He recognized the paltry 
 character of much of the poetry and music at 
 that time in vogue mere puerility, most of it, 
 as furnished for children. Believing that a 
 higher grade of both was possible in popular 
 service, he accepted a self-imposed duty to 
 give the rest of his life to the elevation of taste 
 and acquisition in this department of sacred 
 song. A mind as alert as his knew at once 
 that this involved for him the sacrifice of a 
 much-prized professional reputation ; but he 
 said once : " If I can be a bridge between the 
 inferior music of the day and the higher 
 classical music, I shall be satisfied." He went 
 at once into the composition of tunes of the 
 best construction, for choirs and for Sunday- 
 Schools. He taught choruses, he made an- 
 thems ; few of them were ever in a minor key ; 
 all were strong, full, bright, essentially mas- 
 culine, thus reflecting the character of his own 
 religious life. He became the publisher of 
 many books, and was associated with the 
 highest firms in New York ; he made honorable 
 friends everywhere. Before long, about the 
 year 1881, he removed to Cincinnati, holding 
 a high position there for three years ; then he 
 removed to Boston, and for four years was 
 one of the Professors of the New England 
 Conservatory of Music. 
 
 But his public life was greater outside of 
 all this. At Chautauqua his figure was as 
 familiar and constant as that of Dr. Vincent 
 in person from 1874 to the summer before
 
 28 4 
 
 CHRISTIAN EXPERIENCE. 
 
 his death. As an author, a composer, an 
 evangelist, he was frequently in Canada, and 
 all over the United States. It was his assi- 
 duity and his zeal that broke his strong con- 
 stitution. But his faith was clear and his 
 heart tender down to the last. He loved 
 largely and truly ; he was beloved by those 
 worth having for friends. So he died in the 
 brightness of a Christian faith, simply taking 
 God at his word. When asked by his pastor 
 at the last, just the day before he died, what 
 message he would send to the church, he 
 whispered : " Peace, peace that passeth un- 
 derstanding." And so God gave his beloved 
 sleep. 
 
 657 
 
 " Thy love, not mine." 
 
 NOT what I am, O Lord, but what thou art ! 
 
 That, that alone, can be my soul's true rest : 
 Thy love, not mine, bids fear and doubt depart, 
 
 And stills the tempest of my tossing breast. 
 
 2 Thy name is love ; I hear jt from yon cross, 
 Thy name is love ; I read it in yon tomb ; 
 
 All meaner love is perishable dross, 
 But this shall light me through time's thickest 
 gloom. 
 
 3 More of thyself, oh, show me hour by hour, 
 More of thy glory, O my God and Lord ; 
 
 More of thyself in all thy grace and power, 
 More of thy love and truth, incarnate Word ! 
 
 From Dr. Horatius Bonar's Hymns of Faith 
 and Hope, Second Series : 1864. It is entitled, 
 " The Love of God." If a father were cross- 
 ing a dangerous stream on a narrow bridge 
 high over it ; if he were at the moment clasp- 
 ing the hand of his little child, and the child 
 were clasping his in a mutual affection ; then 
 if the child were to slip off the edge of the 
 plank would it be the hold he had on his 
 father's hand, or his father's hold on his hand, 
 that would save him from the fall ? This 
 hymn answers that question, and draws a les- 
 son from it. 
 
 658 " Lead us, O father." IDS. 
 
 LEAD us, O Father, in the paths of peace; 
 
 Without thy guiding hand we go astray, 
 And doubts appal, and sorrows still increase; 
 
 Lead us through Christ, the true and living way. 
 
 2 Lead us, O Father, in the paths of truth ; 
 Vnhelped by thee, in error's maze we grope, 
 
 While passion stains and folly dims our youth, 
 And age comes on uncheered by faith and hope. 
 
 3 Lead us, O Father, in the paths of right ; 
 Blindly we stumble when we walk alone, 
 
 Involved in shadows of a darksome night : 
 Only with thee we journey safely on. 
 
 4 Lead us, O Father, to thy heavenly rest, 
 However rough and steep the path may be, 
 
 Through joy or sorrow, as thou deemest best, 
 Until our'lives are perfected in thee. 
 
 Rev. William Henry Burleigh, who wrote 
 the poem we quote, was born February 12, 
 
 1812, at Woodstock, Connecticut. In his 
 youth he was apprenticed to a printer, and in 
 1837 he published the Christian Witness and 
 Temperance Banner. Later, in 1843, he be- 
 came editor of an Abolition journal, The 
 Christian Freeman, issued in Hartford, Conn. 
 Subsequently he removed to Syracuse, where 
 he was for six years agent of the New York 
 State Temperance Society. In 1855, by ap- 
 pointment of his friend Governor Clark, he 
 became Harbor Master of New York City, and 
 in order to fulfil his duties effectually he went 
 to live in Brooklyn, in which city he died, 
 March 18, 1871. 
 
 Mr. Burleigh was always an ardent friend 
 of reform, and was particularly active in the 
 anti-slavery and temperance movements. The 
 four stanzas of this hymn are to be found in 
 Lyra Sacra Americana, 1868; together with 
 ten other poems from the pen of the same 
 "ready writer." 
 
 659 "We would see Jesus." us, los. 
 
 WE would see Jesus for the shadows lengthen, 
 Across this little landscape of our life; 
 
 We would see Jesus, our weak faith to strengthen 
 For the last weariness the final strife. 
 
 2 We would see Jesus the great Rock Foundation, 
 Whereon our feet were set with sovereign grace ; 
 
 Not life, nor death, with all their agitation, 
 Can thence remove us, if we see his face. 
 
 3 We would see Jesus other lights are paling 
 Which for long years we have rejoiced to see ; 
 
 The blessings of our pilgrimage are failing, 
 We would not mourn them, for we go to thee. 
 
 4 We would see Jesus this is all we 're needing, 
 Strength, joy, and willingness come with the sight; 
 
 We would see Jesus, dying, risen, pleading, 
 Then welcome day, and farewell mortal night ! 
 
 We can obtain no data concerning this 
 poem, except that it is to be found in Dr. 
 Hastings' Church Melodies, 1858, and also in 
 Bishop Huntington's Elim, or Hymns of Holy 
 Refreshment, 1865. It has seven stanzas, and 
 bears the title " A Death-bed Hymn." Pro- 
 fessor F. M. Bird says it is. usually credited to 
 Ellen Ellis, a contributor to the Golden Grain 
 series. It is quite a pity that a hymn of such 
 real excellence should go so long without a 
 name. Sung to the beautiful music of Men- 
 delssohn's " Consolation," however, it has 
 found favor with our congregations, and in 
 its earnest sentences we find strength for liv- 
 ing as well as for dying. 
 
 660 "A Little While." iis, IDS. 
 
 OH, for the peace which floweth like a river, 
 Making life's desert places bloom and smile ! 
 
 Oh, for the faith to grasp heaven's bright " for ever," 
 Amid the shadows of earth's " little while !" 
 
 2 A little while for patient vigil-keeping, 
 To face the storm, to battle with the strong; 
 
 A little while to sow the seed with weeping, 
 Then bind the sheaves and sing the harvest song !
 
 CONFLICT WITH SIN. 
 
 285 
 
 3 A little while to keep the oil from failing, 
 
 A little while faith's flickering lamp to trim : 
 And then, the Bridegroom's coming footsteps nailing, 
 To haste to meet him with the bridal hymn ! 
 
 4 And he who is himself the gift and giver 
 The future glory and the present smile 
 
 With the bright promise of the glad " for ever," 
 Will light the shadows of the " little while!" 
 
 It is small wonder that Mrs. Jane (Fox) 
 Crewdson sighed for " the peace which flow- 
 eth like a river," for her best hymns, and, in 
 fact, all of her published verses, were written 
 while she lay upon a bed of pain. She was 
 born at Perraw, Cornwall, England, in Octo- 
 ber, 1809, was married to Thomas Crewd- 
 son, of Manchester, in 1836, and died at 
 Summerlands, near Manchester, September 
 14, 1863. ' 
 
 From the preface to the book, A Little 
 While, and Other Poems, published posthu- 
 mously in 1864, whence the hymn before us 
 is taken, we learn that she was of a richly 
 sympathetic nature, always cheerful, and that 
 she bore her sufferings with unfailing pa- 
 tience. Of her it may be said, as it was 
 written of the faithful in Israel, " I will bring 
 the third part through the fire, and will refine 
 them as silver is refined, and will try them as 
 gold is tried : they shall call on my name, 
 and I will hear them : I will say, It is my 
 people : and they shall say, The Lord is my 
 God." 
 
 661 Prayer to the Trinity. us, IDS. 
 
 FATHER ! whose hand hath led me so securely, 
 Father, whose ear hath listened to my prayer, 
 
 Father, whose eye hath watched o'er me so surely, 
 Whose heart hath loved me with a love so rare ; 
 
 2 Vouchsafe, O heavenly Father, to instruct me 
 In the straight way wherein I ought to go, 
 
 To life eternal and to heaven conduct me, 
 Through health and sickness, and through weal 
 and woe. 
 
 3 O my Redeemer ! who hast my redemption 
 Purchased and paid for by thy precious blood ; 
 
 Thereby procuring an entire exemption 
 
 From the dread wrath and punishment of God ! 
 
 4 Thou who hast saved my soul from condemnation, 
 Redeem it also from the power of sin, 
 
 I Be thou the Captain still of my salvation, 
 
 Through whom alone I can the victory' win. 
 
 5 O Holy Ghost ! who from the Father flowest 
 And from the Son, oh, teach me how to pray ! 
 
 Thou, who the love and peace of God bestowest, 
 With faith and hope inspire and cheer my way ; 
 
 6 Direct, control, and sanctify each motion 
 Within my soul, and make it thus to be 
 
 Prayerful, and still, and full of deep devotion, 
 A holy temple, worthy, Lord, of thee ! 
 
 This fine translation by Mr. Richard Massie 
 is made from a German original, one of the 
 most beautiful hymns of Dr. C. J. P. Spitta, 
 which was published in 1833. The present 
 version appeared in Lyra "Domesfica, 1860, 
 
 and has become widely popular. It is a peti- 
 tion to the three Persons in the Godhead for 
 wisdom, faith, and hope, to inspire the soul 
 and give it confidence in its daily struggle with 
 sin. It needs all Solomon's wisdom, backed 
 by all his experience, to make us understand 
 how there can be any sort of fear which renders 
 one more trustworthy. Yet that is precisely 
 what he says : " In the fear of the Lord there 
 is strong confidence." This needs study; for 
 it contradicts all our notions just to believe 
 that a man must be actually afraid before we 
 can begin to rely upon him. 
 
 It was a most touching felicity on the part of 
 John Bunyan to call one of his most devoted 
 pilgrims, " Mr. Fearing." Everybody recol- 
 lects, pities, and admires the poor frightened 
 man. The suggestion of Greatheart was not 
 ill-founded, that perhaps he had a private 
 Slough of Despond in his very soul. Yet how 
 loving he was ! We find him lying on the 
 ground, embracing the sward, and in the ex- 
 uberance of his affectionate heart fairly kiss- 
 ing the flowers which grew in the Valley of 
 Humiliation. At times timid almost to pain- 
 fulness, how finely resolute he always proved 
 at the moment when the pinch came ! How 
 we would love to watch such a man over the 
 dark river ! The morning was chosen for him 
 when the flood was the lowest, so that he 
 reached the Celestial City hardly more than 
 wet-shod. Quaint indeed, but forcible, was 
 the quiet remark made of him, as his many 
 trials and his many virtues were recounted, 
 " He would have bit a firebrand, if it had 
 stood in his way." 
 
 662 " We are the Lord's." us, IDS. 
 
 WE are the Lord's ; his all-sufficient merit, 
 Sealed on the cross, to us this grace accords; 
 
 We are the Lord's, and all things shall inherit ; 
 Whether we live or die, we are the Lord's. 
 
 2 We are the Lord's ; then let us gladly tender 
 Our souls to him, in deeds, not empty words : 
 
 Let heart, and tongue, and life combine to render 
 No doubtful witness that we are the Lord's. 
 
 3 We are the Lord's ; no darkness brooding o'er us 
 Can make us tremble, while this star affords 
 
 A steady light along the path before us 
 Faith's full assurance that we are the Lord's. 
 
 4 We are the Lord's ; no evil can befall us 
 
 In the dread hour of life's fast loosening cords ; 
 No pangs of death shall even then appal us ; 
 Death we shall vanquish, for we are the Lord's. 
 
 This poem was written in 1843, and pub- 
 lished in Leipsic. It was founded on Romans 
 14:8, and the author was Rev. Carl Johann 
 Philipp Spitta, D. D., a well-known German 
 divine, who was born at Hanover, Germany, 
 August i, 1801, and who died at Burgdorf, 
 September 28, 1859. The English version 
 was given to the world by Rev. Charles Tarn-
 
 CHRISTIAN EXPERIENCE. 
 
 berlane Astley. This author was born at 
 Cwmliecoediog, near Mallwyd, North Wales, 
 May 12, 1825. It was published, 1860, in 
 his Songs in the Night. 
 
 Mr. Astley studied at Jesus College, Ox- 
 ford, from which he graduated in 1847. After 
 his ordination in 1849, he became Evening 
 Lecturer at Bideford, and subsequently in- 
 cumbent of Holwell, Oxford, vicar of Mar- 
 gate, and rector of Brasted. Besides a few 
 original hymns, he has made many transla- 
 tions from the German. 
 
 663 Prayer for pardon. 75, 55. 
 
 GOD of pity, God of grace, 
 When we humbly seek thy face, 
 Bend from heaven, thy dwelling-place : 
 Hear, forgive, and save. 
 
 2 When we in thy temple meet, 
 Spread our wants before thy feet, 
 Pleading at the mercy-seat : 
 
 Look from heaven and save. 
 
 3 When thy love our hearts shall fill, 
 And we long to do thy will, 
 Turning to thy holy hill : 
 
 Lord, accept and save. 
 
 4 Should \ve wander from thy fold, 
 And our Jove to thee grow cold, 
 With a pitying eye behold : 
 
 Lord, forgive and save. 
 
 5 Should the hand of sorrow press, 
 Earthly care and want distress, 
 May our souls thy peace possess ; 
 
 Jesus, hear and save. 
 
 6 And whate'er our cry may be, 
 When we lift our hearts to thee, 
 From our burden set us free : 
 
 Hear, forgive, and save. 
 
 Mrs. Eliza Fanny (Goffe) Morris wrote this 
 hymn, September 4, 1857, and named it " The 
 Prayer in the Temple." The reference is to 
 the prayer of Solomon at the dedication of the 
 temple, II. Chronicles 6, and almost his very 
 words are used in the refrain at the end of 
 each stanza. It was published in 1858 in The 
 Voice and the Reply, Part II. This author 
 was born in London, England, in 1821, and be- 
 came the wife of Mr. Josiah Morris in 1849. She 
 has written several good hymns, but the one 
 before us is in more general use than the 
 others. 
 
 664 "Jesus, hedr my cry .'" 75, 55. 
 
 THOU who didst on Calvary bleed, 
 Thou who dost for sinners plead, 
 Help me in my time of need; 
 Jesus, hear my cry- 
 
 2 In my darkness and my grief, 
 With my heart of unbelief, 
 
 I, who am of sinners chief, 
 Lift to thee mine eye. 
 
 3 Foes without and fears within, 
 With no plea thy grace to win, 
 But that thou canst save from sin, 
 
 To thy cross I fly. 
 
 4 Others, long in fetters bound, 
 There deliverance sought and found, 
 Heard the voice of mercy sound ; 
 
 Surely so may I. 
 
 5 There on thee I cast my care ; 
 There to thee I raise my prayer ; 
 Jesus, save me from despair 
 
 Save me, or I die. 
 
 6 When the storms of trial lower, 
 When I feel temptation's power, 
 In the last and darkest hour, 
 
 Jesus, be thou nigh. 
 
 This was written by the brave Scotch 
 Presbyterian pastor and missionary, Rev. 
 James Drummond Burns. It appeared in 
 The Evening Hymn, 1857. There does not 
 seem to have been any period of his life in 
 which such poignant utterances of penitence 
 and remorse for sin could have been person- 
 ally appropriate to this author. He must 
 have had a very keen sense of the " abomina- 
 ble thing" which God hated, even to write 
 them. It is astonishing to find, however, 
 after reading or singing the hymn through, 
 that one's heart positively loves to go humbly 
 to the throne of grace with such words of 
 confession and prayer rushing up out of its 
 deepest sensibilities. It is a wonderfully 
 helpful strain of imploration and living trust 
 for a tempted man to use in his singing. 
 
 665 " Life for evermore." "8,55. 
 
 WHEN the day of toil is done, 
 When the race of life is run, 
 Father, grant thy wearied one 
 Rest for evermore. 
 
 2 When the strife of sin is stilled, 
 When the foe within is killed, 
 
 Be thy gracious word fulfilled 
 " Peace for evermore." 
 
 3 When the darkness melts away 
 At the breaking of the day, 
 
 Bid us hail the cheering ray 
 Light for evermore. 
 
 4 When the heart by sorrow tried 
 Feels at length its throbs subside, 
 Bring us, where all tears are dried, 
 
 Joy for evermore. 
 
 5 When for vanished days we yearn, 
 Days that never can return, 
 Teach us in thy love to learn 
 
 Love for evermore. 
 
 6 When the breath of life is flown, 
 When the grave must claim its own, 
 Lord of life, be ours thy crown 
 
 Life for evermore. 
 
 In 1870 a little book called Sixteen Hymns 
 with Tunes was published by Rev. R. Brown- 
 Borthwick. In this the hymn now before us 
 was included. It was composed by Rev. 
 John Ellertpn in January of that same year, 
 and was by him entitled, "Eternal Rest." 
 The pensive mood, the spiritual life, the med- 
 itative flow of thought, the unfaltering faith, 
 the exquisite rhythm of versification, so char-
 
 CONFLICT WITH SIN. 
 
 287 
 
 acteristic of this writer, are all exemplified in 
 these stanzas. They have rightfully become 
 very popular. 
 
 666 
 
 Vows renewed. 
 
 P. M. 
 
 HOLY offerings, rich and rare, 
 
 Offerings of praise and prayer, 
 
 Purer life and purpose high, 
 
 Clasped hands, uplifted eye, 
 Lowly acts of adoration 
 To the God of our salvation 
 On his altar laid we leave them . 
 Christ, present them ! God, receive them ! 
 
 2 Promises in sorrow made, 
 Left, alas ! too long unpaid ; 
 Fervent wishes, earnest thought, 
 Never into action wrought 
 
 Long withheld, we now restore them, 
 On thy holy altar pour them, 
 There in trembling faith to leave them : 
 Christ, present them ! God, receive them ! 
 
 3 Vows and longings, hopes and fears, 
 Broken-hearted sighs and tears, 
 Dreams of what we yet might be 
 Could we cling more close to thee, 
 
 Which, despite of faults and failings, 
 Help thy grace in its prevailings 
 On thine altar laid we leave them : 
 Christ, present them ! God, receive them ! 
 
 4 Sinful thoughts and willful ways, 
 Love of self and human praise, 
 Pride of life and lust of eye, 
 Worldly pomp and vanity 
 
 Faults that let and will not leave us, 
 Though their staying sorely grieve us, 
 Help, oh, help us to outlive them : 
 Christ, atone for ! God, forgive them ! 
 
 5 Brighter joys and tenderer tears, 
 Fonder faith, more faithful fears, 
 Lowlier penitence for sin, 
 
 More of Christ our souls within ; 
 Love which, when its life was newer, 
 Burnt within us deeper, truer 
 Lost too long, while we deplore them : 
 Jesus, plead for! God, restore them! 
 
 6 To the Father, and the Son, 
 And the Spirit, Three in One, 
 Though our mortal weakness raise 
 Offerings of imperfect praise, 
 
 Yet with hearts bowed down most lowly, 
 Crying, Holy! Holy! Holy! 1 
 On thine altar laid we leave them : 
 Christ, present them ! God, receive them ! 
 
 This popular hymn was written by Dr. 
 John S. B. Monsell for the offertory at the 
 opening of a church in Paddington, London, 
 in 1867, and has since become endeared to 
 Christians everywhere. It groups together a 
 confession of many errors sins of omission 
 as well as of commission and yet a dis- 
 tinct renewal of a vow to struggle against 
 them. It is the searching, commonplace, un- 
 mistakable sincerity of the fourth stanza here 
 that makes it so unusual and yet so valuable. 
 Xavier has left on record a marvelous state- 
 ment : " I have had many people resort to 
 me for confession. The confession of every 
 sin that I have ever known or heard of, and 
 of sins so foul that I never dreamed of, has 
 
 been poured into my ear ; but no one person 
 has ever confessed to me the sin of covetous- 
 ness." Bishop Wilmer says: " One man on- 
 ly has ever expressed to me the fear lest he 
 should become covetous ; and it is a suggest- 
 ive fact that he was the most generous man 
 I have ever known, John Stewart, of Virginia. 
 We used to talk this matter over frequently. 
 He would say, ' I have noticed that covetous- 
 ness is the prevailing disease of old people ; 
 I fear it for myself as I get older ; and I know 
 of but one remedy giving, giving, giving !' 
 The most liberal are the most fearful of self- 
 ishness. The most learned feel most their 
 ignorance ; the most humble their pride ; the 
 most pure their uncleanness ; and, for the 
 same reason, the most generous their selfish- 
 ness." 
 
 667 The Closer Walk. C. M. 
 
 OH, for a closer walk with God, 
 
 A calm and heavenly frame 
 A light to shine upon the road 
 
 That leads me to the Lamb ! 
 
 2 Where is the blessedness I knew 
 When first I saw the Lord? 
 
 Where is the soul-refreshing view 
 Of Jesus and his word ? 
 
 3 What peaceful hours I once enjoyed ! 
 How sweet their memory still ! 
 
 But they have left an aching void 
 The world can never fill. 
 
 4 Return, O holyDove, return, 
 Sweet messenger of rest ! 
 
 I hate the sins that made thee mourn, 
 And drove thee from my breast. 
 
 5 The dearest idol I have known, 
 Whate'er that idol be, 
 
 Help me to tear it from thy throne, 
 And worship only thee. 
 
 6 So shall my walk be close with God, 
 Calm and serene my frame ; 
 
 So purer light shall mark the road 
 That leads me to the Lamb. 
 
 This familiar hymn of William Cowper 
 appeared earliest in the Collection of Psalms 
 and Hymns, issued by R. Conyers in 1772. 
 Toplady republished it four years afterward, 
 and then in 1779 it was given its place in 
 Olney Hymns. It was entitled "Walking with 
 God." with a reference to Genesis 5 : 24 : "And 
 Enoch walked with God." W T e love to think 
 of the association of our beloved poet with 
 his friend, the pastor of Oiney Parish. Our 
 vision of him seems full of peace and beauty, 
 seated in the little garden house among the 
 trees, his quaint capon his head, his dressing- 
 gown announcing the invalidhood which his 
 companions pitied, his hares sporting in the 
 grass, while the spire of the church shone 
 white across the way. But of late some 
 critics have taken occasion to intimate that 
 Newton's theology was too stern for Cowper ;
 
 288 
 
 CHRISTIAN EXPERIENCE. 
 
 COWPER AT OLNEY. 
 
 that the associations of , Olney were altogether 
 unhelpful to the poet's malady. Even in 
 Newton's biography it was thought necessary 
 to make a lengthy deprecation. Cecil re- 
 marks: " There has gone forth an unfounded 
 report, that the deplorable melancholy of 
 Cowper was, in part, derived from his resi- 
 dence and connections in that place." Surely 
 no one can read Cowper 's letters through 
 that period of his existence, and attribute 
 such a result to Newton's love for his dear 
 friend. What Cowper would have done with- 
 out it, who can say ? 
 
 668 Greatness in Service. C. M. 
 
 OH, not to fill the mouth of fame, 
 
 My longing soul is stirred : 
 Oh, give me a diviner name! 
 
 Call me thy servant, Lord ! 
 
 2 No longer would my soul be known 
 As uncontrolled and free; 
 
 Oh, not mine own, oh, not mine own ! 
 Lord, I belong to thee! 
 
 3 Thy servant me thy sen-ant choose ; 
 Naught of thy claim abate! 
 
 Thy glorious name I would not lose, 
 Nor change the sweet estate. 
 
 4 In life, in death, on earth, in heaven, 
 
 This is the name for me! 
 The same sweet style and title given 
 
 Through all eternity. 
 
 Thomas Hornblower Gill is an English 
 layman. He was born at Bristol Road, Bir- 
 mingham, England, February 10, 1819. His 
 parents were Presbyterians who became Uni- 
 tarian in belief. Hence the young man could 
 not make the subscription to the articles of 
 faith of the Church of England, then de- 
 manded as the condition of entrance at Ox- 
 ford. He did not go to college, but became 
 a sort of recluse ; so he has lived the life of a 
 student and writer, choosing themes from 
 history and theology. The number of hymns 
 which he has given to the churches is esti- 
 mated as two hundred at least. They are 
 earnest, peculiarly original, unlike most other 
 songs of experience and devotion, and deeply 
 evangelical and religious. It is said that he 
 became estranged from the faith of his pa- 
 rents by studying the hymns of Isaac Watts, 
 and noticing how the Unitarian hymnals cut 
 them up and tore away their meaning. The 
 one here chosen seems to allude to Mark 
 10:44: "And whosoever of you will be chief- 
 est shall be servant of all." He says of it : 
 "Composed in 1849, and printed first in a 
 small collection of poems entitled (I think) 
 The Violet." 
 
 669 " Trembleth at My Word." C. M. 
 
 OH, for that tenderness of heart 
 
 That bows before the Lord ; 
 That owns how just and good thou art, 
 
 And trembles at thy word. 
 
 2 Oh, for those humble, contrite tears 
 Which from repentance flow ; 
 
 That sense of guilt which, trembling, fears 
 The long-suspended blow ! 
 
 3 Saviour ! to me in pity give, 
 For sin, the deep distress ; 
 
 The pledge thou wilt, at last, receive, 
 And bid me die in peace. 
 
 4 Oh, fill my soul with faith and love, 
 And strength to do thy will ; 
 
 Raise my desires and hopes above 
 Thyself to me reveal. 
 
 In the Short Hymns of Rev. Charles Wes- 
 ley, published in 1762, this poem first was 
 printed. It is a prayer for a truly contrite 
 heart, awakened to a realization of sinfulness. 
 It undoubtedly reflects the author's personal 
 experience, as we know from his own words 
 that he was inclined to be timid and despond- 
 ing. The two brothers, Charles and John 
 Wesley, were associated in all the early work 
 of establishing the Methodist Church. On 
 one of the great monuments in London their 
 two profiles appear in a kind of medallion to- 
 gether. The likeness and the contrast of 
 their characters can be seen in this very
 
 CONFLICT WITH SIN. 
 
 28q 
 
 MEDALLION ON THE LONDON MONUMENT. 
 
 plainly. In the biography written by Jack- 
 son the analysis of their differences is drawn 
 out quite skillfully. 
 
 John Wesley, in talking of the new and 
 difficult circumstances in which he and his 
 brother Charles often found themselves 
 placed in the days of their early ministry, 
 said, " My brother Charles would say, ' Well, 
 if the Lord would give me wings I would 
 fly.' I used to say, ' Brother, if he bid me fly 
 I would trust him for the wings.' " This 
 account is highly illustrative of the character 
 of the two brothers ; John Wesley had more 
 confidence, Charles more caution. It pleased 
 the great Head of the Church to use both 
 those dispositions to promote the knowledge 
 of that salvation which myriads both in earth 
 and heaven are now enjoying. Henry 
 Moore describes the distinctive peculiarities 
 of their preaching thus : " John's preaching 
 was all principles ; Charles's all aphorisms." 
 Charles, in a private letter, thus states the 
 difference between him and John : His bro- 
 ther's maxim was, " First the Methodists, 
 then the Church ;" whereas his was. " First 
 the Church, then the Methodists ;" and that 
 this difference arose from the peculiarity of 
 their natural temperament. " My brother," 
 said he, " is all hope ; I am all fear." 
 
 67O Psalm 42. C. M. 
 
 As pants the hart for cooling streams, 
 
 When heated in the chase, 
 So longs my soul, O God, for thee, 
 
 And thy refreshing grace. 
 
 2 For thee, my God the living God 
 
 My thirsty soul doth pine; 
 Oh, when shall I behold thy face, 
 
 Thou Majesty divine! 
 
 3 Why restless, why cast down, my soul? 
 Trust God ; who will employ 
 
 His aid for thee, and change these sighs 
 To thankful hymns of joy. 
 
 4 I sigh to think of happier days, 
 When thou, O Lord ! wast nigh ; 
 
 When every heart was tuned to praise, 
 And none more blest than I. 
 
 5 Why restless, why cast down, my soul? 
 Hope still ; and thou shall sing 
 
 The praise of him who is thy God, 
 Thy health's eternal spring. 
 
 After all the differences among critics, we 
 are probably safe now in continuing the credit 
 of this most musical version of Psalm 42 to 
 Rev. Henry Francis Lyte ; admitting, how- 
 ever, that many of the expressions are found 
 in the old New Version of the Psalms, by 
 Tate and Brady, 1696. This was given to 
 the public in Lyte's Spirit of the Psalms, 
 1834. We might say of it that it was re-writ- 
 ten ; and the additions which were made ren- 
 dered the stanzas better for singing and read- 
 ing at every point they touched. 
 
 67 I " / shall be with Him. " C. M. 
 
 LORD, it belongs not to my care 
 
 Whether I die or live; 
 To love and serve thee is my share, 
 
 And this thy grace must give. 
 
 2 If life be long, I will be glad 
 That I may long obey ; 
 
 If short, yet why should I be sad 
 To soar to endless day ? 
 
 3 Christ leads me through no darker rooms 
 Than he went through before : 
 
 No one into his kingdom comes 
 But through his opened door. 
 
 4 Come, Lord, when grace has made me meet 
 Thy blessed face to see ; 
 
 For if thy work on earth be sweet, 
 What will thy glory be ! 
 
 5 My knowledge of that life is small ; 
 The eye of faith is dim ; 
 
 But "t is enough that Christ knows all, 
 And I shall DC with him. 
 
 Rev. Richard Baxter was an English cler- 
 gyman, curate of Kidderminster, and after- 
 ward a Nonconformist in London, where he 
 died, December 8, 1691. He was born at 
 Rowton, in Shropshire, England, November 
 12, 1615. For ten years he lived with his 
 maternal grandfather, then he was taken 
 home to his parents. His father had 
 been converted only recently, and was 
 then in some measure of trouble ; the man- 
 ner in which he faced and conquered his 
 enemies with the force of gentleness and 
 faith made a deep impression on the boy's 
 mind, and he became a decided and devoted 
 Christian at the age of fifteen. From this 
 time forward there was never any repose or 
 lameness to his life. At first he took orders 
 in the Church of England and, after some 
 19
 
 29 o 
 
 CHRISTIAN EXPERIENCE. 
 
 RICHARD BAXTER. 
 
 changes, in 1640 he assumed charge in Kid- 
 derminster. For a while, during the civil war, 
 he was doing religious work in the army. 
 But the triumph of his career was achieved in 
 his parish as a godly and faithful pastor and 
 preacher. It has been recorded of him that 
 at the beginning of his ministry in Kidder- 
 minster there " was scarcely a house in a 
 street where there was family worship ;" but 
 when he left the parish there " was scarcely 
 a family in the side of a street where it was 
 not ; and whoever walked through the town 
 on the Lord's day evening heard everywhere 
 the delightful sound of reading the Scriptures 
 and prayer and praise." 
 
 After the restoration Baxter was one of the 
 chaplains of Charles II.; he was also offered 
 the Bishopric of Hereford, but declined the 
 honor. On Black Bartholomew's Day, 1662, 
 he was ejected from his charge, with two 
 thousand more Nonconformists, and went 
 forth to suffer persecution for conscience' 
 sake. He was once imprisoned for a year 
 and a half. In times of forced retirement 
 this wonderful man wrote The Saint's Rest, 
 Call to the Unconverted, and other religious 
 books. In his last illness he was asked how 
 he was, and, with an upward look, he an- 
 swered, " Almost well." 
 
 In those days there was not very much of 
 portrait-taking, except among opulent people. 
 Occasionally in an old book there will be dis- 
 covered a wood-cut, out of which a likeness 
 can be fashioned, but the work is not good. 
 
 But there is a pen-picture given by his biogra- 
 pher worth quoting in full. Baxter's life was 
 harassed with persecution and attacks of 
 every sort, and, if we may judge from the tone 
 of his remarks on parties at court, some of 
 his heaviest trials from without must have 
 come upon him in his intercourse with Crom- 
 well. He had several interviews with the 
 Protector, and speaks of being " wearied " 
 with his speeches. He says : 
 
 " I told him a little of my judgment ; and 
 when two of his company had spun out a 
 great deal more of the time in such tedious, 
 but mere ignorant speeches, some four or five 
 hours being spent, I told him that if he would 
 be at the labor to read it I could tell him more 
 of my mind in writing on two sheets than in 
 that way of speaking in many days. He re- 
 ceived my paper, but I scarce believe that he 
 ever read it ; for I saw that what he learned 
 must be from himself, being more disposed 
 to speak many hours than to hear one, and 
 little heeding what another said when he had 
 spoken himself." 
 
 Who would not like to have had the privi- 
 lege of a quiet glance or two, first at one and 
 then at the other of those two great antago- 
 nist faces, during the grave performance of 
 this comical act ? Who can pretend to a 
 conception of the style in which the political 
 chief kept up appearances ? Baxter's visage 
 would, of course, be true to its mission. A 
 remarkable visage was that of his ; never to 
 be forgotten if once seen. Long it was, but 
 decided. Hard, some would say, but telling 
 with fearful eloquence how bravely his right- 
 eous soul maintained a life struggle against 
 the acrid humors of a diseased body ; how 
 superhuman labors for the world's health had 
 been continued amidst losses of blood and 
 daily sweats, brought upon him, he tells us, 
 by " the acrimonious medicaments " of stupid 
 doctors, who thought to save him from the 
 effects of a youthful taste for sour apples by 
 overdoses of " scurvy-grass," wormwood- 
 beer, horse-radish, and mustard ! He looked, 
 indeed, like one who, as a last remedy for a 
 depressing affliction, had literally swallowed 
 a " gold bullet of thirty shillings' weight," 
 and, having taken it, " knew not how to be 
 delivered of it again !" 
 
 With all of this the marks of a confessor 
 were traceable on the good man's counte- 
 nance. He had been driven from place 
 to place. Now in prison for preaching 
 at Acton ; now kept out of his pulpit by a 
 military guard ; now seized again, and his 
 goods and books sold to pay the fine for 
 preaching five sermons he being so ill that
 
 CONFLICT WITH SIN. 
 
 2 9 I 
 
 he could not be imprisoned without danger of 
 death, and now again in the king's bench 
 under a warrant from the villainous Jeffreys 
 for writing a paraphrase on the New Testa- 
 msnt. His later life was often " in peril " for 
 Christ's sake, and there must have been some- 
 thing deeply touching in that impress of dig- 
 nified sorrow which brought tears into the 
 eyes of Judge Hale when he saw the perse- 
 cuted man standing before the bench. His 
 presence must have been felt wherever he 
 appeared. Everybody who knew him ac- 
 knowledged his mental and moral grandeur. 
 
 Richard Baxter was one of the most pro- 
 lific of religious writers. He issued at least 
 sixty large volumes, and his treatises, if reck- 
 oned with them, would swell the number to a 
 hundred and sixty-eight. It is plain from the 
 history of his times that it was these books 
 which kept getting him into trouble. That 
 generation, so deficient in toleration, as well 
 as in spirituality, refused to endure their 
 pointedness and exhortational force. Every 
 effort was put forth to check or suppress so 
 perilous and pertinent a public censor. It is 
 on record that once one of his friends be- 
 queathed to the author twenty pounds for 
 copies of his Call to the Unconverted to be 
 distributed among the people. But North, 
 then the Lord Keeper, decided that this 
 legacy was for " superstitious uses," and 
 therefore void. By this he meant, so inter- 
 preting an enigmatical expression in the 
 statute, that the book was designed for the 
 propagation of a faith not approved by the 
 State, the Episcopal Church then being the 
 establishment in England. Thus Baxter's 
 friends were cheated and his enemies allowed 
 to triumph, but his books still circulated. 
 
 It is possible that some generous critics 
 would like this old Puritan's poetry as a 
 whole ; but stanza-making was not his 
 strongest field of effort. Modern scholars 
 praise the verses he composed in Latin. A 
 collection of his was published in 1681, en- 
 titled Poetical Fragments : Heart Imploy- 
 ment with God and Itself : The Concordant 
 Discord of a Broken-healed Heart : Sor- 
 rowing-rejoicing, Fear ing-hoping, Dying- 
 living. But I do not know of even so much 
 as one more hymn than this which has found 
 a permanent place and a familiar use in the 
 hymnals of the present day. This one appears 
 in the volume mentioned above, bearing the 
 title, " The Covenant and Confidence of 
 Faith." To it there is appended this pathetic 
 little annotation by the author : " This Cove- 
 nant my dear Wife in her former Sickness 
 subscribed with a Chearful will." 
 
 672 " My repenting s are kindled." 73. 
 
 DEPTH of mercy ! can there be 
 Mercy still reserved for me? 
 Can my God his wrath forbear? 
 Me, the chief of sinners, spare? 
 
 2 I have long withstood his grace; 
 Long provoked him to his face: 
 Would not hearken to his calls ; 
 Grieved him by a thousand falls. 
 
 3 Kindled his relentings are; 
 Me he now delights to spare ; 
 Cries, How shall I give thee up? 
 Lets the lifted thunder drop. 
 
 4 There for me the Saviour stands ; 
 Shows his wounds and spreads his hands ! 
 God is love ! I know, I feel : 
 
 Jesus weeps, and loves me still. 
 
 This piece by Rev. Charles Wesley was 
 first published in his Hymns and Sacred 
 Poems, 1740, but it has been considerably 
 altered and abbreviated to fit it for use at the 
 present time. The hymn is remarkable for 
 its dramatic presentation of Christ's aspect 
 as he stands appealing to the sinner. A very 
 suggestive comment was published some 
 years ago in an English volume of Teachers' 
 Helps: 
 
 " There are many portraits of our Lord, 
 each more or less expressive of its painter's 
 nationality, but all, nevertheless, bearing 
 certain well-known lines which tradition has 
 reserved for the Master. Rarely, however, is 
 there a person, other than the painter himself, 
 that feels satisfied with any of these pictures. 
 Each of us has painted in living colors on 
 his heart the divine Brother, ' holy, harmless, 
 undefiled, separate from sinners' Perhaps it 
 is singular that Holy Writ is so mute regard- 
 ing the personal appearance of Jesus, while 
 it speaks with such fullness upon what he 
 did and what he was ; but the inference 
 seems plain ; outward appearance is a small 
 matter compared with the man himself. And 
 yet we cannot altogether help wondering how 
 Jesus looked. We cannot think his face 
 was unchangeable. We have all noted the 
 marvelous changes in some human faces. 
 Such a face will not give you a good photo- 
 graph ; that moment of rest, that single poise, 
 was the dropped curtain between the acts on 
 that beautiful face the stage of the drama 
 of life. You sit looking at the photograph, 
 but see not your friend till you shut your eyes 
 and turn the panorama of memory. It seems 
 to us that in writing his gospel Mark was 
 thus affected ; he continually turned back in 
 memory to see how Jesus looked when He 
 said this or that. Matthew does not mention 
 Jesus' looks, nor does the beloved disciple 
 John ; Luke does so only twice, but Mark, in 
 his short book, speaks of them no less than 
 seven times."
 
 292 
 
 CHRISTIAN EXPERIENCE. 
 
 673 The Ancient Litany. js, D. 
 
 SAVIOUR, when in dust to thee 
 Low we bend the adoring knee ; 
 When, repentant, to the skies 
 Scarce we lift our weeping eyes ; 
 Oh, by all thy pains and woe 
 Suffered once for man below, 
 Bending from thy throne on high, 
 Hear our solemn Litany ! 
 
 2 By thy helpless infant years, 
 By thy life of want and tears, 
 By thy days of sore distress 
 In the savage wilderness ; 
 
 By the dread mysterious hour 
 Of the insulting tempter's power 
 Turn, oh, turn a favoring eye; 
 Hear our solemn Litany! 
 
 3 By thine hour of dire despair ; 
 By thine agony of prayer ; 
 
 By the cross, the nail, the thorn, 
 Piercing spear, and torturing scorn ; 
 By the gloom that vailed the skies 
 O'er the dreadful sacrifice 
 Listen to our humble cry, 
 Hear our solemn Litany ! 
 
 4 By thy deep expiring groan ; 
 By thy sad-sepulchral stone ; 
 By the vault whose dark abode 
 Held in vain the rising God ; 
 
 Oh, from earth to heaven restored, 
 Mighty reascended Lord! 
 Listen, listen to the cry 
 Of our solemn Litany ! 
 
 This paraphrase of the ancient Litany, by 
 Sir Robert Grant, was earliest printed in The 
 Christian Observer, 1815. It was included 
 with the rest of the illustrious author's com- 
 positions, that were gathered by his brother, 
 Lord Glenelg, into a volume, Sacred Poems, 
 in 1 839. There were only twelve of these in 
 all ; but they are widely in use among the col- 
 lections, and are of excellent merit. The 
 Litany was compiled from various sources ; 
 parts of it are as ancient as the Apostolical 
 Constitutions, 300 ; parts from services Roman 
 and Anglo-Saxon ; other parts from the litur- 
 gies of Bucer, 1 543, and Cranmer, 1 549. These 
 were amended in 1661 and in 1798. 
 
 674 "Jesus, visit me." 75. 
 
 JESUS, Jesus ! visit me; 
 How my soul longs after thee ! 
 When, my best, my dearest Friend ! 
 Shall our separation end? 
 
 2 Lord ! my longings never cease ; 
 Without thee I find no peace ; 
 
 'T is my constant cry to thee, 
 Jesus, Jesus ! visit me. 
 
 3 Mean the joys of earth appear, 
 All below is dark and drear; 
 Naught but thy beloved voice 
 Can my wretched heart rejoice. 
 
 4 Thou alone, my gracious Lord ! 
 Art my shield and great reward ; 
 All my hope, my Saviour thou, 
 To thy sovereign will I bow. 
 
 Johann Schemer wrote this hymn in 1657, 
 and it was published in that year in his Hei- 
 lige Seelenhist. It had nine stanzas of four 
 
 lines each, and was entitled " She (the Soul) 
 longs after Jesus alone." The English version 
 here given is the work of Rev. Prof. Robinson 
 Porter Dunn, D. D., who was born at New- 
 port, Rhode Island, May 31, 1825. He grad- 
 uated with high honors from Brown Uni- 
 versity in 1843, but remained two years longer 
 at his Alma Mater as librarian and instructor 
 in French. Subsequently, he studied theol- 
 ogy at Princeton, and November i, 1848, was 
 ordained, and became pastor of the First Pres- 
 byterian Church of Camden, N. J. He minis- 
 tered in this rield until 1851, when he accepted 
 the chair of Rhetoric and English Literature 
 at Brown University, where in 1864 the degree 
 of Doctor of Divinity was conferred upon him. 
 He died in Newport, August 28, 1867, after a 
 brief illness. The American collections owe 
 a number of fine hymns to the able pen of Dr. 
 Dunn, who is to be remembered in that con- 
 nection as well as for his scholarly attainments 
 and his ability as an instructor. 
 
 675 Christ, our all. 75, D. 
 
 JESUS ! lover of my soul, 
 
 Let me to thy bosom fly 
 While the billows near me roll, 
 
 While the tempest still is high ; 
 Hide me, O my Saviour ! hide, 
 
 Till the storm of life is past ; 
 Safe into the haven guide; 
 
 Oh, receive my soul at last ! 
 
 2 Other refuge have I none ; 
 Hangs my helpless soul on thee ; 
 
 Leave, ah ! leave me not alone, 
 Still support and comfort me. 
 
 All my trust on thee is stayed ; 
 All my help from thee I bring; 
 
 Cover my defenceless head 
 With the shadow of thy wing. 
 
 3 Thou, O Christ ! art all I want ; 
 More than all in thee I find ; 
 
 Raise the fallen, cheer the faint, 
 Heal the sick, and lead the blind. 
 
 Just and holy is thy name, 
 I am all unrighteousness ; 
 
 Vile and full of sin I am, 
 Thou art full of truth and grace. 
 
 4 Plenteous grace with thee is found, 
 Grace to pardon all my sin ; 
 
 Let the healing streams abound, 
 Make and keep me pure within ; 
 
 Thou of life the fountain art, 
 Freely let me take of thee ; 
 
 Spring thou up within my heart, 
 Rise to all eternity. 
 
 Of all the poems written by Rev. Charles 
 Wesley it is likely now that this one would 
 be declared his noblest and best. It appears 
 uniformly in the collections of the various 
 Churches, whatever their name or creed. It 
 was composed in 1740, and published the 
 same year in Hymns and Sacred Poems. One 
 verse is usually omitted in singing, to save 
 space. The title which the author gave to it 
 is " In Temptation." Several accounts are 
 given of its origin. Some say that a meeting
 
 CONFLICT WITH SIN. 
 
 of the Wesley brothers was broken up by a 
 mob. They took refuge in a spring-house. 
 There the poem was written with a piece of 
 lead hammered into a sort of pencil. So it is 
 declared that it was an effusion of gratitude 
 because of their providential escape. Others 
 say that the poet was at one time sitting at 
 an open casement when a little bird, pursued 
 by a hawk, flew in and took refuge in the 
 bosom of his garment. Caught by a sugges- 
 tion so spiritual, the author gave the incident 
 this memorial in sacred song. Biographers 
 state that neither of these stories can find 
 proof. The imagery found in the omitted 
 verse would appear to show an allusion in its 
 sentiment or language to the attempt of 
 Simon Peter to walk on the Sea of Galilee. 
 But most people would find enough in some 
 well-known experiences of Wesley on the 
 Atlantic for his suggestion. 
 
 We have the highest authority for saying 
 that " a prophet is not without honor, save in 
 his own country and in his own house." It 
 is rare to find an exception to this rule. So 
 it will be of manifest interest to us now to 
 quote the comments of The Methodist Hymn- 
 book, used throughout the British Empire, as 
 it enters upon its account of the wonderful 
 song so dear to us all : " Charles Wesley 
 wrote hymns for almost every scene and cir- 
 cumstance of life ; but, like Watts, Cowper, 
 and Toplady, he had his masterpiece. The 
 Lord of glory bestowed on Charles Wesley 
 the high honor of composing the finest heart- 
 hymn in the English tongue. If the greatest 
 hymn of the cross is ' Rock of Ages,' and the 
 greatest hymn of providence is Cowper's 
 ' God moves in a mysterious way,' and the 
 grandest battle-hymn is Martin Luther's ' God 
 is our Refuge,' then it may be said that the 
 queen of all the lays of holy love is that im- 
 mortal song, ' Jesus, lover of my soul.' 
 
 " Whatever may be said of Wesley's doc- 
 trine of perfect holiness, there is not much 
 doubt that he attained ' unto perfection ' when 
 he wrote this hymn. It is happily married, 
 also, to two exquisite tunes, ' Refuge ' and 
 ' Martyn,' both of which are worthy of the 
 alliance. The first of these tunes is a gem. 
 The one central, all-pervading idea of this 
 matchless hymn is the soul's yearning for its 
 Saviour. 
 
 " The figures of speech vary, but not the 
 thought. In one line we see a storm-tossed 
 voyager crying out for shelter until the tem- 
 pest is over. In another line we see a timid, 
 tearful child nestling in its mother's arms, 
 with the words faltering on its tongue, ' Let 
 me to thy bosom fly hangs my helpless soul 
 
 on thee !' Two lines of the hymn have been 
 breathed fervently and often out of bleeding 
 hearts. When we were once in the valley of 
 the death-shade, with one beautiful child in 
 its new-made grave and the other threatened 
 with fatal disease, there was no prayer which 
 we uttered oftener than this, ' Leave, ah 
 leave me not alone ; still support and comfort 
 me.' This hymn was written in 1739, and 
 printed before the first Methodist society was 
 six months old. We do not doubt that tens 
 of thousands of other bereaved and wounded 
 hearts have cried this piercing cry out of the 
 depths, " Still support and comfort me.' " 
 
 To these incidents, perhaps, it may be al- 
 lowed to add two more belonging to the 
 American side of the sea : President Finney 
 was walking about his grounds on the night 
 just before his death. In the church where 
 he had been preaching for almost forty years 
 the evening service had begun, and he heard 
 this hymn out in the air as it floated to him 
 from the distance. He caught up so familiar 
 a strain easily, and sang the verses with the 
 choir clean on to its end. Before the next 
 morning he was in heaven singing with the 
 saints. 
 
 The venerable Dr. George Duffield (author 
 of " Stand up, stand up for Jesus ") once 
 wrote to his son : " One of the most blessed 
 days of my life was when I found, after my 
 harp had long hung on the willows, that I 
 could sing again ; that a new song was put 
 in my mouth; and when, ere ever I was 
 aware, I was singing, 'Jesus, lover of my 
 soul.' If there is anything in Christian ex- 
 perience, of joy and sorrow, of affliction and 
 prosperity, of life and death that hymn is 
 the hymn of the ages !" 
 
 676 "Home at Last." 
 
 WE are but strangers here, 
 
 Heaven is our home; 
 Earth is a desert drear, 
 
 Heaven is our home : 
 Danger and sorrow stand 
 Round us on every hand, 
 Heaven is our Fatherland, 
 
 Heaven is our home. 
 
 2 What though the tempests rage? 
 Heaven is our home; 
 
 Short is our pilgrimage, 
 
 Heaven is our honie: 
 And Time's wild wintry blast 
 Soon shall be overpast, 
 We shall reach home at last ; 
 
 Heaven is our home. 
 
 3 There at our Saviour's side, 
 Heaven is our home; 
 
 May we be glorified ; 
 
 Heaven is our home : 
 There are the good and blest, 
 Those we love most and best, 
 Grant us with them to rest ; 
 
 Heaven is our home. 
 
 6s, 45.
 
 294 
 
 CHRISTIAN EXPERIENCE. 
 
 4 Grant us to murmur not, 
 
 Heaven is our home ; 
 VVhate'er our earthly lot, 
 
 Heaven is our home. 
 Grant us at last to stand 
 There at thine own right hand, 
 Jesus, in Fatherland : 
 
 Heaven is our home! 
 
 The author of this familiar hymn, Rev. 
 Thomas Rawson Taylor, was the son of a 
 Dissenting minister in England. He was 
 born in Yorkshire, May 9, 1807, but his boy- 
 hood was spent in Bradford, near Leeds, and 
 in Manchester. He was for a year a clerk in 
 a counting-house, and then was apprenticed 
 to a printer who was a man of deep piety. 
 Three years later he began his studies for the 
 ministry, and in 1830 he was ordained to the 
 charge of a chapel in Sheffield. He soon de- 
 veloped disease of the lungs, and was com- 
 pelled to resign his pastoral work. He re- 
 turned to Bradford, where he attempted to 
 assist his father in his clerical duties, and to 
 teach the classics in Airedale College ; but 
 his strength failed rapidly, and he died 
 March 7, 1835. This hymn was written dur- 
 ing his illness, and published with a few others 
 in his Memoirs the year after his death. 
 The present version differs slightly from the 
 original one, but in this form it has attained 
 a wide popularity. 
 
 Now and then we find a great deal of in- 
 struction in a single word, when we actually 
 know what it means. In the affecting reply 
 of the patriarch Israel to King Pharaoh, when 
 he asked him, " How old art thou ?" there is 
 this statement : " The days of my pilgrimage 
 are one hundred and thirty years ; few and 
 evil have the days of the years of my life 
 been, and have not attained unto the days of 
 the years of my fathers, in the days of their 
 pilgrimage." Twice in the same sentence he 
 calls life a pilgrimage. And we cannot 
 hope to catch the full significance of the im- 
 pressive figure until we learn the exact 
 meaning of the word. Now everybody thinks 
 he can define it. A pilgrim is a traveler ; a 
 pilgrimage is a journey. Very well ; but is 
 that all ? Does every one who takes a jour- 
 ney go on a pilgrimage ? The Mussulman 
 does, when he starts for Mecca. The Jew used 
 to, when he went to Jerusalem. Let us look 
 in the lexicon. A pilgrimage is " a journey 
 for religious purposes, to a place esteemed 
 holy." It is a journey over the hills of the 
 years, for a purpose most hallowed, to a 
 place where the inhabitants unceasingly cry, 
 " Holy, holy, holy," to their King. " Thy 
 statutes have been my songs in the house of 
 my pilgrimage." Psalm 119 : 54. 
 
 677 Jesus is mine. 6s, 45. 
 
 Now I have found a Friend ; 
 
 Jesus is mine; 
 His love shall never end ; 
 
 Jesus is mine; 
 
 Though earthly joys decrease, 
 Though earthly friendships cease, 
 Now I have lasting peace : 
 
 Jesus is mine. 
 
 2 Though I grow poor and old, 
 Jesus is mine; 
 
 Though I grow faint and cold, 
 
 Jesus is mine: 
 He shall my wants supply; 
 His precious blood is nigh, 
 Naught can my hope destroy ; 
 
 Jesus is mine. 
 
 3 When earth shall pass away 
 Jesus is mine; 
 
 In the great judgment day 
 
 Jesus is mine: 
 Oh ! what a glorious thing, 
 Then to behold my King, 
 On tuneful harp to sing, 
 
 Jesus is mine. 
 
 4 Father ! thy name I bless ; 
 Jesus is mine; 
 
 Thine was the sovereign grace ; 
 
 Praise shall be thine; 
 Spirit of holiness ! 
 Sealing the Father's grace, 
 Thou mad'st my soul embrace 
 
 Jesus, as mine. 
 
 The poem before us was privately printed 
 in 1852 by its author, Henry Joy McCracken 
 Hope, who was born near Belfast, Ireland, in 
 1809. Few details in regard to his personal 
 history can be obtained beyond the fact that 
 he was a bookbinder, and was employed for 
 many years by the Messrs. Chambers, in 
 Dublin. His death occurred at Shanemagow- 
 ston, Dunadry, County Antrim, Ireland, 
 January 19, 1872. 
 
 678 Close to God. 
 
 NEARER, O God, to thee ! 
 
 Hear thou our prayer ; 
 Ev'n though a heavy cross 
 
 Fainting we bear, 
 Still all our prayer shall be 
 Nearer, O God, to thee, 
 Nearer to thee ! 
 
 2 If, where they led the Lord, 
 We too are borne, 
 
 Planting our steps in his, 
 
 Weary and worn ; 
 There even let us be 
 Nearer, O God, to thee, 
 Nearer to thee ! 
 
 3 If thou the cup of pain 
 Givest to drink, 
 
 Let not the trembling lip 
 
 From the draught shnnk ; 
 So by our woes to be 
 Nearer, O God, to thee, 
 Nearer to thee ! 
 
 4 Though the great battle rage 
 Hotly around, 
 
 Still where our Captain fights 
 
 Let us be found ; 
 Through toils and strife to be 
 Nearer, O God, to thee, 
 Nearer to thee ! 
 
 6s, 43.
 
 CONFLICT WITH SIN. 
 
 5 And when thou, Lord, once more 
 
 Glorious shall come, 
 Oh, for a dwelling-place 
 
 In thy bright home ! 
 Through all eternity 
 Nearer, O God, to thee, 
 Nearer to thee ! 
 
 This excellent piece was written for Morell 
 and Hcnv's Psalms and Hymns, \ 864. It bears 
 the name of Bishop William Walsham How. 
 In one of the British hymnals, into which it 
 was copied, it is styled, " A paraphrase of 
 Mrs. Adams' hymn, expressing more defi- 
 nitely Christian faith, and better adapted for 
 congregational worship." The one weakness 
 and fault of the hymn beginning, " Nearer, 
 my God, to thee," is found in the continuing 
 through the whole line of stanzas the figure 
 of Jacob's vision at Bethel. The singular ad- 
 vantage of this one, which is better in every 
 particular, is found in the fact that it never so 
 much as mentions the figure ; but traces the 
 Christian experience in following the Lord 
 Jesus in his earthly history of Calvary and 
 Gethsemane trials, and in his triumphs of 
 overcoming death, and sings out the hope of 
 his coming to receive his disciples to himself 
 in the Father's house he promised. How such 
 a hymn can be called " a paraphrase " of the 
 other oasses understanding. 
 
 679 The Walk with God. 6s, 45. 
 
 WALKING with thee, my God, 
 
 Saviour benign, 
 Daily confer on me 
 
 Converse divine : 
 Jesus, in thee restored, 
 Brother and blessed Lord, 
 
 Let it be mine. 
 
 2 Walking with thee, my God, 
 Like as a child 
 
 Leans on his father's strength, 
 
 Crossing the wild ; 
 And by the way is taught 
 Lessons of holy thought, 
 
 Faith undefiled. 
 
 3 Walking in reverence 
 Humbly with thee, 
 
 Yet from all abject fear 
 
 Lovingly free : 
 Ev'n as a friend with friend, 
 Cheered to the journey's end, 
 
 Walking with thee. 
 
 This piece, composed by George Rawson, 
 was first published in the Supplemental Hymns, 
 which Dr. Allon compiled for the Congrega- 
 tional churches in England, 1868. From that 
 book it was chosen for Laudes Domini. It 
 makes no pretension in its humble way ; but 
 really it has a singular value, found in the 
 need it meets as a representative of the text : 
 " And Enoch walked with God." Genesis 
 
 $-.22. 
 
 G8O Genesis 28 : 10-22. 6s, 45. 
 
 NEARER, my God, to thee, 
 
 Nearer to thee ! 
 Ev'n though it be a cross 
 
 That raiseth me ! 
 Still all my song shall be, 
 Nearer, my God, to thee, 
 
 Nearer to thee ! 
 
 2 Though, like a wanderer, 
 The son gone down, 
 
 Darkness be over me, 
 
 My rest a stone, 
 Yet in my dreams I 'd be 
 Nearer, my God, to thee, 
 
 Nearer to thee ! 
 
 3 There let the way appear, 
 Steps unto heaven : 
 
 All that thou sendest me, 
 
 In mercy given ; 
 Angels to beckon me 
 Nearer, my God, to thee, 
 
 Nearer to thee ! 
 
 4 Then, with my waking thoughts 
 Bright with thy praise, 
 
 Out of my stony griefs 
 
 Bethel I '11 raise- 
 So by my woes to be 
 Nearer, my God, to thee, 
 
 Nearer to thee ! 
 
 The author of this justly celebrated hymn, 
 Mrs. Sarah Flower Adams, was the second 
 daughter of Benjamin Flower, for a long time 
 editor and proprietor of The Cambridge In- 
 telligencer. She was born at Harlow, Essex, 
 England, February 22, 1805. Her taste for 
 literature as well as her fondness for com- 
 position, in both prose and verse, was evinced 
 quite early in her life. In 1834 she was mar- 
 ried to William Bridges Adams, an engineer 
 by profession, and widely known as a man of 
 scientific and literary attainments. Her life 
 was a very happy one in this relation. The 
 death of her sister, Eliza Flower, in 1 847 sen- 
 sibly affected her health and spirits, and she 
 gradually sank under the strain of trial during 
 the succeeding two years, and died August 
 14, 1848. She was buried in Foster Street 
 Cemetery, near Harlow. 
 
 The pastor of this estimable lady was the 
 Rev. William Johnston Fox, known as the 
 founder of the Westminster Review. He 
 was an Independent, usually classed among 
 the Unitarians, and by some considered a 
 Deist rather than a rationalist. This fact, and 
 also the fact that her father was a very liberal 
 writer, have availed to place this author 
 among Unitarians ; but in her later years she 
 is said to have become a Baptist. Though 
 her other writings are reported as having been 
 much read, poems and art criticisms having 
 been considered quite valuable, nothing has 
 come across the sea into popular recognition 
 except this piece, which is indeed more a 
 poem than a hymn. It first appeared in the
 
 296 
 
 CHRISTIAN EXPERIENCE. 
 
 volume published by her pastor, entitled 
 Hymns and Anthems, 1841. To this Mrs. 
 Adams contributed no less than thirteen 
 poems, and her sister sixty-two tunes. This 
 hymn is a descriptive and imaginative accom- 
 modation of the story of Jacob's dream at 
 Bethel ; it has too many verses to be sung at 
 a time, and yet one finds the task exceedingly 
 awkward to make a selection of stanzas with- 
 out a break in the sentiment. The compilers 
 of The Baptist Hymn-Book, published in 
 England, did not relish so conspicuous an 
 o.nission of all evangelical ascription or ad- 
 dress to the Saviour, and caused that one 
 more verse should be added by the Rev. A. 
 T. Russell, commencing, " Christ alone bear- 
 eth me." 
 
 681 " More love." 65,45. 
 
 MORE love to thee, O Christ, 
 
 More love to thee ! 
 Hear thou the prayer I make 
 
 On bended knee ; 
 This is my earnest plea 
 More love, O Christ, to thee, 
 
 More love to thee ! 
 
 2 Once earthly joy I craved, 
 Sought peace and rest ; 
 
 Now thee alone I seek 
 
 Give what is best ; 
 This all my prayer shall be 
 More love, O Christ, to thee, 
 
 More love to thee ! 
 
 3 Let sorrow do its work, 
 Send grief and pain; 
 
 Sweet are thy messengers, 
 
 Sweet their refrain, 
 When they can sing with me, 
 More love, O Christ, to thee, 
 
 More love to thee ! 
 
 4 Then shall my latest breath 
 Whisper thy praise, 
 
 This be the parting cry 
 
 My heart shall raise ; 
 This still its prayer shall be 
 More love, O Christ, to thee, 
 
 More love to thee ! 
 
 When we look upon one of our favorite 
 authors in the light only of a writer of reli- 
 gious poetry we are apt to give an illustration 
 of what has sometimes been called " the love 
 of investiture." We invest the hymn we are 
 fond of with all the excellences of the author. 
 Those who have read Stepping Heavenward 
 and The Flower of the Family will not need 
 to have been personally acquainted with the 
 lady who wrote them in order to give her the 
 highest and heartiest regard. 
 
 Mrs. Elizabeth Payson Prentiss was the 
 daughter of Rev. Dr. Edward Payson, whose 
 biography is in all our homes and whose 
 fame has gone over the world. She was 
 born in Portland, Me., October 26, 1818. 
 Those who knew her intimately are wont to 
 speak of her exquisitely trained mind, her fine 
 
 MRS. ELIZABETH PAVSON PRENTISS. 
 
 literary taste, and her intensely sympathetic 
 religious feeling. She became the wife of 
 Rev. George L. Prentiss, D. D.,at the time he 
 was a pastor, in 1845. He is now a profes- 
 sor in the Union Theological Seminary of 
 New York city. This hymn was printed on 
 a slip in 1869, and came prominently into no- 
 tice the next year as a favorite in all the won- 
 derful meetings of the revival which swept 
 over the land and the world. Mrs. Prentiss 
 was never very robust in health, and fre- 
 quently an invalid. She died at her summer 
 residence in Dorset, Vt., August 13, 1878. 
 
 332 " A way they knew not." 
 
 SAVIOUR ! I follow on, 
 
 Guided by thee, 
 Seeing not vet the hand 
 
 That leadeth me ; 
 Hushed be my heart and still, 
 Fear I no further ill ; 
 Only to meet thy will 
 
 My will shall be. 
 
 2 Riven the rock for me 
 Thirst to relieve, 
 
 Manna from heaven falls 
 
 Fresh every eve ; 
 Never a want severe 
 Causeth my eye a tear, 
 But thou dost whisper near, 
 " Only believe!" 
 
 3 Often to Marah's brink 
 Have I been brought ; 
 
 Shrinking the cup to drink, 
 
 Help I have sought ; 
 And with the prayer's ascent, 
 Jesus the branch hath rent 
 Quickly relief hath sent, 
 Sweetening the draught. 
 
 4 Saviour ! I long to walk 
 Closer with thee ; 
 
 Led by thy guiding hand 
 Ever to be ; 
 
 6s, 43.
 
 CONFLICT WITH SIN. 
 
 297 
 
 Constantly near thy side, 
 Quickened and purified, 
 Living for him who died 
 Freely for me ! 
 
 From Appleton's Cyclopaedia of American 
 Biography these data are obtained : Rev. 
 Charles Seymour Robinson, D. D., LL. D., 
 was born in Bennington, Vt., March 31, 1829. 
 He was educated at Williams College, and 
 studied theology for a year in New York city, 
 finishing his course at Princeton, N. J. He 
 was ordained to the ministry, April 19, 1855, 
 
 CHARLES SEYMOUR ROBINSON. 
 
 and became pastor of the Park Presbyterian 
 Church in Troy, N. Y. In 1860 he was 
 called to the First Presbyterian Church in 
 Brooklyn, where he remained pastor until 
 1868. At that time he became the minister 
 of the American Chapel in Paris; establishing 
 the organic Church there by the union of the 
 Christian denominations in the French capi- 
 tal. Coming home in 1870, he assumed the 
 pastoral care of the Madison Avenue Presby- 
 terian Church in New York city ; there he 
 labored for seventeen years, resigning in 1 887 
 to go into literary work. He was editor of 
 The Christian Weekly in 1877, and of Every 
 Thursday in 1890. He received the degree 
 of D. D. from Hamilton College, 1867, and 
 that of LL. D. from Lafayette, 1885. After 
 some years of book-making and newspaper 
 work, Dr. Robinson returned to the pastorate ; 
 he was engaged in the Thirteenth Street 
 Presbyterian Church, in New York city, re- 
 signing the charge in 1892. He is now the 
 pastor of the New York Presbyterian Church 
 in New York city. 
 
 In this annotation it is not worth while to 
 mention the religious and literary volumes 
 this writer has published. It can be of inter- 
 est only that the somewhat unusual amount 
 of his work in the line of hymnology should 
 be stated. Songs of the Church was issued 
 in 1862; Songs for the Sanctuary, 1865; 
 Psalms and Hymns, now the official hymnal 
 of the Southern Presbyterian Church, 1875; 
 and that same year for the American Sunday - 
 School Union, Calvary Songs. In 1878 ap- 
 peared Spiritual Songs for Church and 
 Choir ; in 1 884 Laudes Domini, and in 1 892 
 The New Laudes Domini. Others for 
 prayer-meeting and Sunday-school, ten or 
 fifteen in all, have also been added to the list 
 along the years, and several collections com- 
 piled for other denominations. 
 
 683 " Something for Thee." 6s, 43. 
 
 SAVIOUR, thy dying love 
 
 Thou gavest me : 
 Nor should I aught withhold, 
 
 Dear Lord, from thee: 
 In love my soul would bow, 
 My heart fulfill its vow, 
 Some offering bring thee now, 
 
 Something for thee. 
 
 2 O'er the blest mercy-seat, 
 Pleading for me, 
 
 My feeble faith looks up, 
 
 Jesus, to thee : 
 . Help me the cross to bear, 
 Thy wondrous love declare, 
 Some song to raise, or prayer, 
 
 Something for thee. 
 
 3 Give me a faithful heart 
 Likeness to thee, 
 
 That each departing day 
 
 Henceforth may see 
 Some work of love begun, 
 Some deed of kindness done, 
 Some wanderer sought and won, 
 
 Something for thee. 
 
 4 AH that I am and have 
 Thy gifts so free 
 
 In joy, in grief, through life, 
 
 Dear Lord, for thee : 
 And when thy face I see, 
 My ransomed soul shall be, 
 Through all eternity, 
 
 Something for thee. 
 
 In a note addressed to us, September 15, 
 1891, the author of the hymn before us de- 
 sires that his name should be announced as 
 Rev. S. Dryden Phelps, and that in all fur- 
 ther use of the piece in hymnals of the 
 churches the third line of the second stanza 
 should be made to read, " Upward in faith I 
 look," and the fourth line of the last verse 
 should also be made to read, " My Lord, for 
 thee." These changes have been suggested 
 by his own taste, and it is evidently proper 
 that they should be heeded. But they cannot 
 now be introduced into the publications al- 
 ready in use, for they would destroy the uni- 
 formity in singing.
 
 CHRISTIAN EXPERIENCE. 
 
 S. DRYDEN PHELPS, D. D. 
 
 Rev. S. Dryden Phelps, D. D., was born at 
 Suffield, Conn., May 15, 1816, graduated at 
 Brown University in 1844, and soon after- 
 ward entered the ministry. His first charge 
 was over the First Baptist Church, New 
 Haven, Conn., where he remained twenty- 
 eight years. In 1876 he became the pastor of 
 the Jefferson Street Baptist Church in Prov- 
 idence, R. I., and also the editor of The Chris- 
 tian Secretary, published in Hartford. 
 
 This hymn was written in 1862, and was 
 earliest published in The Watchman and 
 Reflector. It has had a deservedly wide cir- 
 culation in many lands, being really one of 
 the best that ever found its way out of the 
 Sunday-School collections into the more 
 stately sen-ices of the house of God. It is 
 known everywhere now, and has been help- 
 ful to all the children of the kingdom, having 
 different names, but one heart. 
 
 684 The Narrow Way. 
 
 LORD, thy children guide and keep, 
 
 As with feeble steps they press 
 On the pathway rough and steep 
 
 Through this weary wilderness : 
 Holy Jesus ! day by day 
 Lead us in the narrow way. 
 
 2 There are sandy wastes that lie 
 Cold and sunless, vast and drear, 
 
 Where the feeble faint and die ; 
 Grant us grace to persevere : 
 
 Holy Jesus! day by day 
 
 Lead us in the narrow way. 
 
 3 There are soft and flowery glades, 
 Decked with golden-fruitea trees 
 
 Sunny slopes, and scented shades ; 
 
 Keep us, Lord, from slothful ease: 
 Holy Jesus ! day by day- 
 Lead us in the narrow way. 
 
 4 Upward still to purer heights, 
 Onward vet to scenes more blest, 
 
 Calmer regions, clearer lights, 
 
 Till we reach the promised rest 
 Holy Jesus ! day by day 
 Lead us in the narrow way. 
 
 Rev. William Walsham How, D. D., is 
 the author of this piece. One wonders 
 whether the composers of lyric poetry on the 
 other side of the ocean, consciously or 
 unconsciously, are gliding into the refrain 
 in their forms of expression. Here we have 
 a text," Narrow is the way which leadeth 
 unto life," Matthew 7 : 14, thrown into the 
 last line of each of these stanzas. The mind 
 loves to be caught with the recurrence of a 
 sentiment thus. The hymn is very popular 
 wherever it is known ; it was first published 
 in Morell and How's Psalms and Hymns, 
 1854. 
 
 385 Backsliding confessed. 7s, 61. 
 
 ONCE I thought my mountain strong, 
 Firmly fixed no more to move ; 
 
 Then my Saviour was my song, 
 Then my soul was filled with love ; 
 
 Those were happy, golden days, 
 
 Sweetly spent in prayer and praise. 
 
 2 Little then myself I knew, 
 Little thought of Satan's power; 
 
 Now I feel my sins anew ; 
 
 Now I feel the stormy hour ! 
 Sin has put mv joys to flight; 
 Sin has turned my day to night. 
 
 3 Saviour, shine and cheer my soul, 
 Bid my dying hopes revive ; 
 
 Make my wounded spirit whole, 
 
 Far away the tempter drive ; 
 Speak the word and set me free, 
 Let me live alone to thee. 
 
 In the Olney Hymns, 1779, there is one 
 poem by Rev. John Newton beginning with 
 the line/" Saviour, shine, and cheer my soul." 
 From this have been chosen the verses which 
 make up the familiar hymn before us. Like 
 most of the heart-songs of this beloved singer 
 in the church, this piece records a season of 
 personal experience. 
 
 75, 61. 686 Acknowledgment. 
 
 CHOSEN not for good in me, 
 Waked from coming wrath to flee, 
 Hidden in the Saviour's side, 
 By the Spirit sanctified 
 Teach me, Lord, on earth to show, 
 By my love, how much I owe. 
 
 2 Oft I walk beneath the cloud, 
 Dark as midnight's gloomy shroud : 
 But, when fear is at the height, 
 Jesus comes, and all is light ; 
 Blessed Jesus ! bid me show 
 Doubting saints how much I owe. 
 
 73, 61.
 
 CONFLICT WITH SIN. 
 
 3 Oft the nights of sorrow reign 
 Weeping, sickness, signing, pain ; 
 But a night thine anger burns 
 Morning comes, and joy returns : 
 God of comforts ! bid me show 
 To thy poor how much I owe. 
 
 Rev. Robert Murray McCheyne is the author 
 of this hymn. He published a poem entitled 
 " I am Debtor," in the Scottish Christian 
 Herald, May 20, 1837, the first line of which 
 was, "When this passing world is done." 
 From this the verses usually sung in the 
 American churches were compiled. 
 
 The author was born in Edinburgh, Scot- 
 land, May 21, 1813, and educated at the Uni- 
 versity there. In July, 1835, he was licensed to 
 preach, and, November 24, 1836, he was or- 
 dained as pastor over the congregation of St. 
 Peter's Church, Dundee. In 1839 he went to 
 Palestine as one of a deputation from the 
 Presbyterian General Assembly, on a " Mission 
 of Inquiry to the Jews." 
 
 This beloved man was famous without sus- 
 pecting the reach of his reputation ; for he 
 was famed for his spirituality and heavenly- 
 mindedness beyond most of his generation. 
 Many of those who knew him spoke of him 
 affectionately as the " saintly " pastor at Dun- 
 dee. He was converted early by the death of 
 an older brother ; this awakened him to a 
 sense of his ruin as a sinner, and the awful- 
 ness of dying when one's peace had not been 
 made with God. This brother found at the 
 last the peace of a perfect trust in the Saviour ; 
 but for months of this sickness he suffered 
 terrible agonies of penitence and remorse, of 
 gloom and fear. The piety of that day in 
 Scotland was of a low type. It was reported 
 of the students in the Divinity Hall, though 
 they had Dr. Chalmers and Dr. Welsh to be 
 their teachers, that they " broke the Sabbath, 
 danced, and played cards." But the young 
 McCheyne kept on reading Legh Richmond's 
 life, and reminiscences of Henry Martyn, pray- 
 ing often and subduing self, and so held on 
 his way towards holiness. His biography has 
 been a power for good over the whole world. 
 He died at Dundee, not long after his return 
 from the Holy Land, March 25, 1843. He was 
 worn out with labors oft. His soul was so 
 subdued with zeal that even his physical frame 
 seemed burning away under the flame of it. 
 He was glad at last to go ; he cried out as he 
 died, " My soul is escaped as a bird out of the 
 snare of the fowler ; the snare is broken, and 
 I am escaped !" 
 
 687 "ft is well." 
 
 WHAT our Father does is well ; 
 Blessed truth his children tell ! 
 
 75, 61. 
 
 Though he send, for plenty, want, 
 Though the harvest store be scant, 
 Yet we rest upon his love, 
 Seeking better things above. 
 
 2 What our Father does is well ; 
 Shall the willful heart rebel? 
 
 If a blessing he withhold 
 In the field, or in the fold, 
 Is it not himself to be 
 All our store eternally ? 
 
 3 What our Father does is well ; 
 May the thought within us dwell ; 
 Though nor milk nor honey flow 
 In our barren Canaan now, 
 
 God can save us in our need, 
 God can bless us, God can feed. 
 
 4 Therefore unto him we raise 
 Hymns of glory, songs of praise; 
 To the Father, and the Son, 
 And the Spirit, Three in One, 
 Honor, might, and glory- be, 
 Now, and through eternity ! 
 
 This is presented to us as a translation by 
 Sir Henry Williams Baker in Hymns, An- 
 cient and Modern, 1 86 1. The original Ger- 
 man piece, " Was Gott thut das ist ivohlge- 
 than" was composed by Benjamin Schmolck 
 and published m his Schmuck und Aschc, 
 1717, and subsequently in his Freuden-Oel in 
 Traurigkeit, Breslau, 1720. It was entitled 
 " The Contented Heart in a Scanty Harvest." 
 The doxology is the work of the translator. 
 Rev. Benjamin Schmolck was a Silesian, born 
 December 21, 1672, and one of the most 
 popular poets of Germany. He became pas- 
 tor in Brauchitzchdorf, and died on the anni- 
 versary of his wedding, February 12, 1737. 
 He wrote many excellent hymns, with a wide 
 reach of subjects, and characterized by deep 
 devotion and piety. 
 
 688 " Give us thy peace." 73,6!. 
 
 LORD of mercy and of might, 
 
 God and Father of us all, 
 Lord of day, and Lord of night, 
 
 Listen to our solemn call : 
 Listen, whilst to thee we raise 
 Songs of prayer and songs of praise. 
 
 2 Shed within our hearts, oh, shed 
 Thine own Spirit's living flame 
 
 Love for all whom thou hast made, 
 Love for all who love thy name : 
 Young and old together bless, 
 Clothe our souls with righteousness. 
 
 3 Father, give to us thy peace : 
 May our life on earth be blest ; 
 
 When our trials here shall cease, 
 
 May we enter into rest- 
 Rest within our home above, 
 Thee to praise, and thee to love. 
 
 This piece appears as No. 1 199 in the Sup- 
 plement to the Congregational Hymn-Book, 
 published by the Congregational Union of 
 England and Wales, 1868. It has there no 
 name attached to it ; only the reference to 
 James 1:17: "Every good gift and every
 
 300 
 
 CHRISTIAN EXPERIENCE. 
 
 perfect gift is from above, and cometh down 
 from the Father of lights." From this source 
 it was copied for Laudes Domini, in 1884, 
 and issued as anonymous. Subsequently we 
 found it credited to Bishop Heber, and with- 
 out much thought added his name in the 
 edition of 1887. But Heber's hymn, com- 
 mencing with the same line, is far different 
 from this in theme, construction, and meter, 
 and is included in another division of the 
 book. Who wrote the one now before us 
 we cannot tell. It is not so much as men- 
 tioned in the Dictionary of Hymnology, nor 
 in English Hymns. 
 
 689 ''Where is the blessedness." C. M. 
 
 SWEET was the time when first I felt 
 The Saviour's pardoning blood 
 
 Applied to cleanse my soul from guilt, 
 And bring me home to God. 
 
 2 Soon as the morn the light revealed, 
 His praises tuned my tongue ; 
 
 And, when the evening shade prevailed, 
 His love was all my song. 
 
 3 In prayer, my love drew near the Lord, 
 And saw his glory shine ; 
 
 And when I read his holy word, 
 I called each promise mine. 
 
 4 Now, when the evening shade prevails, 
 My soul in darkness mourns ; 
 
 And when the morn the light reveals, 
 No light to me returns. 
 
 5 Rise, Saviour ! help me to prevail, 
 And make my soul thy care ; 
 
 1 know thy mercy cannot fail, 
 Let me that mercy share. 
 
 Once more we are let into the heart of 
 Rev. John Newton's deepest experience. 
 There must have been seasons in which this 
 man, once a profligate, felt the rush over him 
 of his old passions, bearing him down with 
 an overwhelming power. Paul cried out un- 
 der the same conflict (Romans 7 : 22-24), a d 
 longed for deliverance. The piece is found 
 in the Olney Hymns, 1779; it is No. 43 in 
 Book I. There it has eight stanzas, and re- 
 fers to Job 29 : 2 : " Oh, that I were as in 
 months past ! " There is no relief from the 
 stress save in the importunate prayer : " Rise, 
 Saviour ! help me to prevail." 
 
 69O "What hourly dangers!" C. M. 
 
 ALAS ! what hourly dangers rise ! 
 
 What snares beset my way ! 
 To heaven, oh, let me lift mine eyes, 
 
 And hourly watch and pray. 
 
 2 How oft my mournful thoughts complain 
 And melt in flowing tears ! 
 
 My weak resistance, ah, how vain ! 
 How strong my foes and fears ! 
 
 3 O gracious God ! in whom I live, 
 My feeble efforts aid ; 
 
 Help me to watch, and pray, and strive, 
 Though trembling and afraid. 
 
 4 Increase my faith, increase my hope, 
 When foes and fears prevail ; 
 
 And bear my fainting spirit up. 
 Or soon my strength will fail. 
 
 5 Oh, keep me in thy heavenly way, 
 And bid the tempter flee ! 
 
 And let me never, never stray 
 From happiness and thee. 
 
 In Miss Anne Steele's book of Poems, 
 published in 1760 under the name of " Theo- 
 dosia," this piece appeared with the title 
 "Watchfulness and Prayer." It was in- 
 spired by Christ's command, " Watch and 
 pray, that ye enter not into temptation," and 
 is a petition for divine help in the daily war- 
 fare against sin. An old picture represents 
 the Christian in three attitudes. He is 
 represented as a little child, and upon his lips 
 are the words, " I learn," He is represented 
 as a laborer, with spade in hand, and upon 
 his lips are the words, " I work." He is 
 represented as a soldier, clad in armor, and 
 his motto is, "I fight." Such a life is to be 
 that of each follower of Christ. Sitting at 
 the feet of Jesus, he must seek divine in- 
 struction in Holy Scripture. W 7 ith all dili- 
 gence he must work the works of him that 
 sent him. He must likewise be a soldier, 
 and war a good warfare. 
 
 A story is told of an old man who lived 
 long ago ; forcible was the way in which he 
 spoke of the struggles he had to carry on. A 
 friend asked him the cause of his complaints, 
 since in the evening he so often complained 
 of great weariness and pain. "Alas," an- 
 swered he, " I have every day so much to do ; 
 I have two falcons to tame, two hares to 
 keep from running away, two hawks to 
 manage, a serpent to confine, a lion to chain, 
 and a sick man to tend and wait upon." 
 " Why, this is only folly," said the friend ; "no 
 man has all these things to do at once." 
 " Yet, indeed," he answered, " it is with me 
 as I have said. The two falcons are my two 
 eyes, which I must diligently guard, lest 
 something should please them which may be 
 hurtful to my salvation ; the two hares are my 
 feet, which I must hold back, lest they should 
 run after evil objects and walk in the ways of 
 sin ; the two hawks are my two hands, which 
 I must train and keep to work, in order that 
 I may be able to provide for myself and for 
 my brethren who are in need ; the serpent is 
 my tongue, which I must always keep in with 
 a bridle, lest it should speak anything un- 
 seemly ; the lion is my heart, with which I 
 have to maintain a continual fight, in order 
 that vanity and pride may not fill it, but that 
 the grace of God may dwell arid work there ; 
 the sick man is my own bodv, which is ever
 
 CONFLICT WITH SIN. 
 
 301 
 
 needing my watchfulness and care. All this 
 daily wears out my strength." The friend 
 listened with wonder, and then said : " Dear 
 brother, if all men labored and struggled 
 after this manner, the times would be better, 
 and more according to the will of God." 
 
 69 I "Nearer to thee" C. M. 
 
 OH, could I find, from day to day, 
 
 A nearness to my God, 
 Then would my hours glide sweet away 
 
 While leaning on his word. 
 
 2 Lord, I desire with thee to live 
 Anew from day to day, 
 
 In joys the world can never give, 
 Nor ever take away. 
 
 3 Blest Jesus, come and rule my heart, 
 And make me wholly thine, 
 
 That I may never more depart, 
 Nor grieve thy love divine. 
 
 4 Thus, till my last expiring breath, 
 Thy goodness I '11 adore ; 
 
 And when my frame dissolves in death, 
 My soul shall love thee more. 
 
 The authorship of this hymn was traced by 
 S. Dryden Phelps, of Hartford, Conn., to 
 Benjamin Cleveland, of whom very little is 
 known. He is said to have been born in 
 Windham, Conn., in 1733, but moved from 
 Connecticut to Nova Scotia after the expul- 
 sion of the Acadians, and died there at Wolf- 
 ville in 1811. This hymn originally had six 
 stanzas, which were published in an altered 
 form in the Hartford Selection, 1799. Mr. 
 Cleveland is supposed to have been an 
 American Baptist, and a small book of his 
 hymns was issued in 1790 in Norwich, but 
 this seems to be the only one which has re- 
 mained in common use. 
 
 692 God's plan for us. C. M. 61. 
 
 FATHER, I know that all my life 
 
 Is portioned out for me ; 
 The changes that will surely come 
 
 I do not fear to see : 
 
 1 ask thee for a present mind, 
 Intent on pleasing thee. 
 
 2 I ask thee for a thoughtful love, 
 Through constant watching wise, 
 
 To meet the glad with joyful smiles, 
 > And wipe the weeping eyes ; 
 
 A heart at leisure from itself 
 To soothe and sympathize. 
 
 3 I would not have the restless will 
 That hurries to and fro, 
 
 Seeking for some great thing to do, 
 
 Or secret thing to know : 
 I would be treated as a child, 
 
 And guided where I go. 
 
 4 I ask thee for the daily strength, 
 To none that ask denied, 
 
 A mind to blend with outward life, 
 
 While keeping at thy side ; 
 Content to fill a little space, 
 
 If thou be glorified. 
 
 Familiar as this hymn is, we never tire of 
 it. It is such a rest to feel that the planning 
 
 of one's life is left to omnipotent direction, 
 and that with God's guidance all the lions in 
 the way may be overcome. Miss Anna 
 Lstitia Waring, the author, was born at 
 Neath, Glamorganshire, South Wales, in 
 1820, where, according to the only informa- 
 tion obtainable, she is still living. She has 
 written many beautiful songs, which are in 
 general use on both sides of the sea, and it is 
 from her Hymns and Meditations, 1850, that 
 the present piece is taken. There it has eight 
 stanzas of six lines each, and is entitled " My 
 times are in thy hand." Though critics com- 
 plain of the faultiness -of the rhythm, yet in 
 Anglican Hymnology it has been deemed 
 worthy a place as a Third Rank hymn of the 
 ' future. 
 
 693 " A pierced Hand." C. M. 
 
 WHEN, wounded sore, the stricken soul 
 
 Lies bleeding and unbound, 
 One only hand, a pierced hand, 
 
 Can heal the sinner's wound. 
 
 2 When sorrow swells the laden breast, 
 And tears of anguish flow, 
 
 One only heart, aoroken heart, 
 Can feel the sinner's woe. 
 
 3 When penitence has wept in vain 
 Over some foul, dark spot, 
 
 One only stream, a stream of blood, 
 Can wash away the blot. 
 
 4 'T is Jesus' blood that washes white, 
 His hand that brings relief; 
 
 His heart that 's touched with all our joys, 
 And feeleth for our grief. 
 
 5 Lift up thy bleeding hand, O Lord ! 
 Unseal that cleansing tide ; 
 
 We have no shelter from our sin 
 But in thy wounded side. 
 
 We welcome here another of the Hymns, 
 Descriptive and Devotional, which Mrs. Ce- 
 cil Frances Alexander published in 1858. It 
 is a curious, but most effective, impression 
 which is produced upon our minds by the 
 thought that the hand which punishes our 
 transgressions, and inflicts our disciplines, is 
 the very hand that was pierced on the cross 
 to secure our pardon, and to comfort us with 
 sympathy and help. Christ is the only Sa- 
 viour. 
 
 694 All for Jesus. 
 
 TAKE my life, and let it be 
 Consecrated, Lord, to thee, 
 Take my hands, and let them move 
 At the impulse of thy love. 
 Take my feet, and let them be 
 Swift and beautiful for thee, 
 Take my voice and let me sing 
 Always, only, for my King. 
 
 2 Take my lips, and let them be 
 Filled with messages from thee, 
 Take my silver and my gold, 
 Not a mite would I withhold ; 
 Take my moments and my days, 
 Let them flow in ceaseless praise, 
 Take my intellect, and use 
 Every power as thou shall choose. 
 
 7s. D.
 
 3 2 
 
 CHRISTIAN EXPERIENCE. 
 
 3 Take my will, and make it thine ; 
 It shall be no longer mine. 
 Take my heart, it is thine own ! 
 It shall be thy royal throne. 
 Take my love ; my Lord, I pour 
 At thy feet its treasure-store; 
 Take myself, and I will be, 
 Ever, only, all, for thee ! 
 
 It seems as if the whole American Church 
 would bid a joyous welcome to this well- 
 known and deeply-suggestive " Consecration 
 hymn " of Miss Frances Ridley Havergal, 
 written at Areley House, February 4, 1874. 
 It is a wonder that it has not found its way 
 earlier into the collections. The title given 
 to it here in America calls to mind the fact 
 that it was through the reading of a volume 
 entitled All for Jesus, this small book which 
 was one of the swaying powers of her whole 
 life, that she came to have the full realization 
 of the words of the Lord Jesus Christ, and 
 gave her all in surrender to him : " He that 
 hath my commandments, and keepeth them, 
 he it is that loveth me ; and he that loveth me 
 shall be loved of my Father, and I will love 
 him, and will manifest myself to him." 
 
 This piece was written in an outburst of 
 joy that she had been made instrumental in 
 the conversion of certain dear friends. It ap- 
 pears in her Loyal Responses, 1878. Her own 
 account of the peculiar circumstances of its 
 composition is given by her sister in an ex- 
 tract from one of her letters : " Perhaps you 
 will be interested to know the origin of the 
 consecration hymn, ' Take my life.' I went 
 for a little visit of five days. There were ten 
 persons in the house, some unconverted and 
 long prayed for, some converted, but not re- 
 joicing Christians. He gave me the prayer, 
 'Lord, give me all in this house.' And he 
 just did ! Before I left the house every one 
 had got a blessing. The last night of my 
 visit I was too happy to sleep, and passed 
 most of the night in praise and renewal of 
 my consecration ; and these little couplets 
 formed themselves, and chimed in my heart 
 one after another, till they finished with ' ever 
 only ALL for thee !'" 
 
 695 A hard heart. js. D. 
 
 OH, this soul, how dark and blind ! 
 Oh, this foolish, earthly mind ! 
 Oh, this froward, selfish will, 
 Which refuses to be still ! 
 Oh, these ever-roaming eyes, 
 Upward that refuse to rise ! 
 Oh, these wayward feet of mine, 
 Found in every path but thine ! 
 
 2 Oh, this stubborn, prayerless knee, 
 Hands so seldom clasped to thee, 
 Longings of the soul, that go 
 Like the wild wind, to and fro ! 
 To and fro, without an aim, 
 Turning idly whence they came, 
 Bringing in no joy, no bliss, 
 Only adding weariness ! 
 
 3 Giver of the heavenly peace ! 
 Bid, oh, bid these tumults cease; 
 Minister thy holy balm ; 
 Fill me with thy Spirit's calm : 
 Thou, the Life.'the Truth, the Way, 
 Leave me not in sin to stay ; 
 Bearer of the sinner's guilt, 
 Lead me, lead me, as thou wilt. 
 
 In Rev. Dr. Horatius Bonar's Hymns of 
 Faith and Hope, 1864, this poem is found. It 
 is the lament of an unsatisfied soul which is 
 conscious of its own sinfulness, and hears the 
 voice of God remonstrating with it in the 
 midst of worldly pursuits. You sometimes 
 enter a cabinet of curiosities and the attend- 
 ant proffers you a large beautiful shell. He 
 tells you that, if you put it to your ear, you 
 can hear the moaning of the ocean. It amuses 
 you to make the trial ; sure enough, you seem 
 listening to a roar of waves upon the rocks. 
 Your curiosity, however, is most arrested by 
 the fact that you hear the sound only when 
 you grasp the shell yourself. Perhaps a child 
 would imagine that it holds in its recesses 
 memories of the beach it came from. But you 
 inquire, and are now interested to be informed 
 that the noise comes not out of any peculiar- 
 ity in the shell, but only from the vibration of 
 your own fingers around on the outside of the 
 hollow convolutions, as the tension of the 
 muscles grows tremulous under the pressure. 
 So, really, what you hear is not the ocean at 
 all, but only the beat and pulse of your own 
 busy life. 
 
 Bear away with you a profitable thought 
 from this. You hold up God's word close to 
 your ear ; somebody tells you it is full of 
 warning ; you perceive the dull roar of retri- 
 bution yourself ; you grow pettish if another 
 man presses it harder. But all this while ycu 
 hear the moaning of a solemn admonition 
 more clearly if you are alone. For what you 
 hear is just your own heart growing prophetic 
 of evil when it listens to the voice of your 
 own life telling its record to your soul. " The 
 wicked man travaileth with pain all his days, 
 and the number of years is hidden to the op- 
 pressor. A dreadful sound is in his ears : in 
 prosperity the destroyer shall come upon him." 
 
 696 Life's Sea. 75. Cl. 
 
 JESUS, Saviour, pilot me 
 Over life's tempestuous sea ; 
 Unknown waves before me roll, 
 Hiding rock and treacherous shoal ; 
 Chart and compass came from thee : 
 Jesus, Saviour, pilot me. 
 
 2 As a mother stills her child. 
 Thou canst hush the ocean wild ; 
 Boisterous waves obey thy will 
 When thou say'st to them' " Be still !" 
 Wondrous Sovereign of the sea, 
 Jesus, Saviour, pilot me.
 
 CONFLICT WITH SIN. 
 
 33 
 
 3 When at last I near the shore, 
 And the fearful breakers roar 
 'Twixt me and the peaceful rest, 
 Then, while leaning on thy breast, 
 May I hear thee say to me, 
 " Fear not, I will pilot thee!" 
 
 The author of this hymn, Rev. Edward 
 Hopper, D. D., was born in the city of New 
 York in 1818, and was seventy years of age 
 when he died on April 23, 1888. He was a 
 graduate of New York University, 1839. A 
 brief charge at Greenville, N. Y., commenced 
 his ministry, after his theological studies were 
 completed in Union Seminary and he had 
 been licensed to preach by the Third Presby- 
 tery of New York. He was a child of this 
 metropolis ; after a second pastorate at Sag 
 Harbor, on Long Island, eleven years long, 
 he returned to his native city and became the 
 successful and popular minister of the Church 
 of the Sea and Land, the care of which he 
 kept, through sunshine and shadow, faithfully 
 for the rest of his life. In 1871 Lafayette 
 College honored him with the degree of 
 Doctor of Divinity. He had for some years 
 been suffering from heart-disease, and his 
 decease was very sudden. He was found 
 dead in his study-chair; he had evidently 
 just written some lines on " Heaven," and 
 his pencil still lay on the page of the man- 
 uscript. 
 
 He composed many hymns, and some day, 
 it is likely, these will be found in the hymnals. 
 But he was very modest, and concealed poems 
 of rare merit under quaint names. He wrote 
 much for sailors, of which class he had al- 
 ways large numbers in his congregation. 
 This piece was first published in the Sailors 
 Magazine in 1871. It found its way by its 
 merit into a forgotten collection, and was 
 copied as it stood anonymously into Spiritual 
 Songs, 1878; he afterward acknowledged it. 
 
 697 The Litany. 8s, 73, 45. 
 
 JESUS, Lord of life and glory, 
 
 Bend from heaven thy gracious ear ; 
 
 While our waiting souls adore thee, 
 Friend of helpless sinners, hear : 
 
 By thy mercy, 
 Oh, 'deliver us, good Lord. 
 
 2 From the depths of nature's blindness, 
 From the hardening power of sin, 
 
 From all malice and unkindness, 
 From the pride that lurks within, 
 
 By thy mercy, 
 Oh, deliver us, good Lord. 
 
 3 When temptation sorely presses, 
 In the day of Satan's power, 
 
 In our times of deep distresses, 
 In each dark and trying hour 
 
 By thy mercy, 
 Oh, deliver us, good Lord. 
 
 4 When the world around is smiling, 
 In the time of wealth and ease, 
 
 Earthly joys our hearts beguiling, 
 
 In the day of health and peace, 
 
 By thy mercy, 
 Oh, deliver us, good Lord. 
 
 5 In the solemn hour of dying, 
 
 In the awful judgment-day, 
 May our souls, on thee relying, 
 
 Find thee still our Hope and Stay : 
 By thy mercy, 
 
 Oh, deliver us, good Lord. 
 
 "A sweet and musical litany," this hymn 
 has been called ; and justly, too. Its author, 
 John James Cummins, was the son of an 
 Irish merchant, and was born in Cork, Ire- 
 land, May 5, 1795. After his removal to 
 London in 1834, he became a Director of the 
 Union Bank of Australia. Besides being an 
 earnest student of Hebrew and theology, he 
 wrote a number of poems, which he pub- 
 lished in 1839 under the title Seals of the 
 Covenant Opened in the Sacraments. The 
 piece before us is from his Hymns, Medita- 
 tions and Other Poems, which is better 
 known, perhaps, as Lyra Evangelica, 1849. 
 He died at Wildecroft, Buckland, Surrey, 
 November 23, 1867. 
 
 698 A look from Christ. 6s, 55. 
 
 IN the hour of trial, 
 
 Jesus, plead for me ; 
 Lest by base denial 
 
 I depart from thee ; 
 When thou see'st me waver, 
 
 With a look recall, 
 Nor for fear or favor 
 
 Suffer me to fall. 
 
 2 With forbidden pleasures 
 Would this vgin world charm ; 
 
 Or its sordid treasures 
 
 Spread to work me harm ; 
 Bring to my remembrance 
 
 Sad Gethsemane, 
 Or, in darker semblance, 
 
 Cross-crowned Calvary 1 . 
 
 3 Should thy mercy send me 
 Sorrow, toil, and woe; 
 
 Or should pain attend me 
 
 On my path below ; 
 Grant that I may never 
 
 Fail thy hand to see; 
 Grant that I may ever 
 
 Cast my care on thee. 
 
 4 When my last hour cometh, 
 Fraught with strife and pain, 
 
 When my dust returneth 
 
 To the dust again ; 
 On thy truth relying 
 
 Through that mortal strife, 
 Jesus, take me, dying, 
 
 To eternal life. 
 
 The meager item of information which 
 comes to us in the Dictionary of Hymnology, 
 concerning this poem, gives no small interest 
 to its composition. We are told that James 
 Montgomery composed it, and on his original 
 manuscript the date is written, October 13, 
 1834, and also the names are added of 
 twenty-two persons to whom he sent copies
 
 34 
 
 CHRISTIAN EXPERIENCE. 
 
 in his own handwriting. Since the first issue 
 of the hymn several alterations have at times 
 been proposed, and so several versions of it 
 are in the hymnals. The one before us is the 
 best, without doubt. It is changed less than 
 some of the rest, and the changes are all for 
 the better. Mrs. Frances A. Hutton gave for 
 Prebendary Henry Nollaston Hutton's Sup- 
 plement and Litanies the form selected for 
 Laudes Domini ; but we have accepted the 
 " plead for " from Thring's Collection in place 
 of the " help thou " which Mrs. Hutton offered 
 to relieve the unscriptural petition of Mont- 
 gomery, " Jesus, pray for me." 
 
 Earnest Longings. 
 
 PURER yet, and purer 
 
 I would be in mind, 
 Dearer yet and dearer 
 
 Every duty find : 
 Hoping still and trusting 
 
 God without a fear, 
 Patiently believing 
 
 He will make all clear. 
 
 6s, 55. 
 
 2 Calmer yet and calmer 
 Trial bear and pain, 
 
 Surer yet and surer 
 
 Peace at last to gain ; 
 Suffering still and doing, 
 
 To his will resigned, 
 And to God subduing 
 
 Heart and will ana mind. 
 
 3 Higher yet and higher 
 Out of clouds and night, 
 
 Nearer yet and nearer 
 
 Rising to the light- 
 Oft these earnest longings 
 
 Swell within my breast, 
 Yet their inner meanim 
 
 Ne'er can be exp.cr'-. >. 
 
 The authorship of this poem has been 
 ascribed to Goethe, the great German poet 
 and philosopher, but no equivalent for the 
 piece is to be found among his works. It has 
 become endeared to many from its simplicity 
 and sweetness of spirit, united with earnest 
 desire for growth in Christian graces. In all 
 processes of advancement in real piety there 
 is something to be taken away and something 
 to be attained. Spiritual egotism must be 
 rooted out earliest, for only with self-renuncia- 
 tion can the divine life so much as begin. 
 True grace thrives best after the last remnant 
 of our conceit is gone. Then a Christian 
 actually pities and prays for and loves his 
 tormentors ; like the woodman's sandal-tree 
 accepting the axe, he pours forth the best 
 odors of his heart even on the sharp edge of 
 the accusation which wounds him. The de- 
 vout Burkitt has left behind him the record 
 in his private journal that there were certain 
 persons whom he knew who, for the injuries 
 they had done him, first found place in his 
 prayers. Conflict makes men sober and 
 
 thoughtful ; then it makes them gentle and 
 kind ; then it makes them forbearing and 
 charitable. 
 
 700 All for Jesus. 63,55. 
 
 SAVIOUR, blessed Saviour, 
 
 Listen while we sing, 
 Hearts and voices raising 
 
 Praises to our King. 
 All we have we offer, 
 
 All we hope to be, 
 Body, soul, and spirit, 
 
 All we yield to thee. 
 
 2 Great and ever greater 
 Are thy mercies here, 
 
 True and everlasting 
 
 Are the glories there, 
 Where no pain, or sorrow, 
 
 Toil, or care is known, 
 Where the angel-legions 
 
 Circle round thy throne. 
 
 3 Dark and ever darker 
 Was the wintry past ; 
 
 Now a ray of gladness 
 
 O'er our path is cast. 
 Every' day that passeth, 
 
 Every hour that flies, 
 Tells of love unfeigned, 
 
 Love that never dies. 
 
 4 Clearer still and clearer 
 Dawns the light from heaven, 
 
 In our sadness oringing 
 
 News of sin forgiven. 
 Life has lost its shadows, 
 
 Pure the light within ; 
 Thou hast shed thy radiance 
 
 On a world of sin. 
 
 This processional was written by Rev. 
 Godfrey Thring for his Hymns Congregational 
 and Others, 1866. It has the double stanzas, 
 and is entitled " Pressing Onwards." Usually 
 it is divided in our American collections, 
 sometimes beginning with one stanza, some- 
 times with another. 
 
 10 I " Backward never looking." 6s, 55. 
 
 NEARER, ever nearer, 
 
 Christ, we draw to thee, 
 Deep in adoration 
 
 Bending low the knee : 
 Thou for our redemption 
 
 Cam'st on earth to die; 
 Thou, that we might follow, 
 
 Hast gone up on high. 
 
 2 Onward^, ever onward, 
 Journeying o'er the road 
 
 Worn by saints before us, 
 
 Journeying on to God; 
 Leaving all behind us 
 
 May we hasten on, 
 Backward never looking 
 
 Till the prize is won. 
 
 3 Higher then and higher 
 Bear the ransomed soul, 
 
 Earthly toils forgotten, 
 
 Saviour, to its goal ; 
 Where in joys unthought of 
 
 Saints with angels sing, 
 Never weary raising 
 
 Praises to their King. 
 
 This hymn is part of the piece from which 
 also the one which precedes it is taken. It 
 was written by Rev. Godfrey Thring.
 
 CONFLICT WITH SIN. 
 
 305 
 
 7O2 " A Clean Heart." C. M. 
 
 OH, for a heart to praise my God, 
 
 A heart from sin set free ; 
 A heart that always feels thy blood 
 
 So freely shed for me ! 
 
 2 A heart resigned, submissive, meek, 
 My dear Redeemer's throne ; 
 
 Where only Christ is heard to speak, 
 Where Jesus reigns alone! 
 
 3 Oh, fora lowly, contrite heart, 
 Believing, true, and clean ! 
 
 Which neither life nor death can part 
 From him that dwells within. 
 
 4 A heart in every thought renewed, 
 And filled with love divine; 
 
 Perfect, and right, and pure, and good ; 
 An image, Lord ! of thine. 
 
 5 Thy nature, gracious Lord, impart ; 
 Come quickly from above ; 
 
 Write thy new name upon my heart 
 Thy new, best name of Love. 
 
 Rev. Charles Wesley made this song and 
 prayer by entitling it with a petition : " Make 
 me a clean Heart, O God." Psalm 51 : 10. It 
 is from Hymns and Sacred Poems, 1742. It 
 is strange to some people to be obliged to 
 find the best Christians striving with sin even 
 in their most exalted moments. But the 
 nineteenth Psalm of David makes the 
 mystery clear. No human being is perfect ; 
 each is to labor, to strive, to pray, to grow, 
 and by and by he will be with Jesus Christ, 
 and like him, too. " Who can understand 
 his errors ? cleanse thou me from secret 
 faults. Keep back thy servant also from pre- 
 sumptuous sins ; let them not have dominion 
 over me : then shall I be upright, and I shall 
 be innocent from the great transgression. 
 Let the words of my mouth, and the medita- 
 tion of my heart, be acceptable in thy sight, 
 O Lord, my strength, and my redeemer." 
 
 No man can write human history without 
 admitting and reckoning with the element of 
 human depravity, exposure, and curse. The 
 gospel has its place in the system of things 
 as appropriately and as fixedly as a star. 
 Thus, then, does such a matchless poem in 
 the Psalter bear us up the heights of nature 
 only to show us in a sudden tempest the 
 fairer heights of grace. They say that shep- 
 herds in the Tyrol move forward up the 
 mountains over sunny slopes in order to attain 
 brilliant pastures for their flocks. But some- 
 times there falls suddenly over them a great 
 storm of sleet and snow. Then it is that they 
 leave the open fields and seek the worn 
 tracks of the highway. For there at every 
 turn stands the emblem of crucifixion, and 
 the drifts never overtop the shrines. With 
 one glad cry -" The cross ! the cross !"- 
 they know they are safe from any further per- 
 20 
 
 ilous straying, and are close to a refuge se- 
 cure and serene. 
 
 7O3 Thanks for Victory, C. M. 
 
 OH, for a thousand tongues to sing 
 
 My dear Redeemer's praise ! 
 The glories of my God and King, 
 
 The triumphs of his grace! 
 
 2 My gracious Master and my God ! 
 Assist me to proclaim, 
 
 To spread, through all the earth abroad, 
 The honors of thy name. 
 
 3 Jesus the name that calms my fears, 
 That bids my sorrows cease ; 
 
 'T is music to my ravished ears ; 
 "T is life, and health, and peace. 
 
 4 He breaks the power of canceled sin, 
 He sets the prisoner free ; 
 
 His blood can make the foulest clean ; 
 His blood availed for me. 
 
 5 Let us obey, we then shall know, 
 Shall feel our sins forgiven ; 
 
 Anticipate our heaven below, 
 And own that love is heaven. 
 
 This particular hymn is more closely con- 
 nected with Charles Wesley's personal life 
 than any other he ever wrote. The piece 
 consisted of eighteen stanzas, and was en- 
 titled by its author, " For the anniversary day 
 of one's conversion." It undoubtedly re- 
 counts his own indescribable joy on receiving 
 the testimony of his acceptance with God as 
 a pardoned sinner saved by grace, for it was 
 composed on the recurring date of his con- 
 version, May 21, 1738, and was published 
 soon after. 
 
 For all these years neither Charles nor 
 John Wesley had been anything more in re- 
 ligious experience than mere legalists, striv- 
 ing with themselves after peace by observances 
 and zealous endeavors of duty in their hard 
 field among the savages of a foreign land. 
 When he had returned to England Charles 
 Wesley found himself still in the depths of 
 the seventh chapter of Romans, without 
 power to reach the eighth. The hand of God 
 was laid upon him in sickness ; he was con- 
 fined with a perilous attack of pleurisy to his 
 room in the house of Thomas Bray, brazier, in 
 Little Britain ; the house has lately been iden- 
 tified. The event has been described with 
 much particularity in Wesley's own diary : 
 
 THE DAY OF PENTECOST Sunday, 2\st 
 May, 1738 I waked in hope and expecta- 
 tion of his coming. At nine my brother and 
 some friends came and sang a hymn to the 
 Holy Ghost (probably that written by his 
 brother Samuel). My comfort and hope were 
 hereby increased. In about half an hour they 
 went. I betook myself to prayer, the sub- 
 stance as follows : " O Jesus, thou hast said,
 
 CHRISTIAN EXPERIENCE. 
 
 ' I will come unto you ;' thou hast said, ' I 
 will send the Comforter unto you ;' thou hast 
 said, ' My Father and I will come unto you, 
 and make our abode with you.' Thou art 
 God, who canst not lie ; I wholly rely upon 
 thy most true promise ; accomplish it in thy 
 time and manner." Having said this, I was 
 composing myself to sleep in quietness and 
 peace, when I heard one come in and say, 
 " In the name of Jesus of Nazareth, arise, and 
 believe, and thou shalt be healed of all thine 
 infirmities." The words struck me to the 
 heart. I lay musing and trembling. With a 
 strange palpitation of heart I said, yet feared 
 to say, " I believe, I believe !" 
 
 It is not to be understood that the poet 
 ever claimed that a divine or even supernat- 
 ural word was sent to him from heaven on 
 this occasion. For he learned soon afterward 
 that what he had heard was the counsel of a 
 pious lady near him at the time. She de- 
 clared that it was the prompting of the Holy 
 Ghost in her heart which made her say it ; it 
 certainly was blessed to Wesley's immediate 
 deliverance from spiritual gloom. He says 
 that, looking into the Scriptures, he read this 
 verse : " And now, Lord, what is my hope ? 
 truly my hope is even in thee." Further on 
 he read : " He hath put a new song in my 
 mouth, even praise unto our God ;" and then 
 he adds, " I now found myself at peace with 
 God, and rejoiced in hope of loving Christ." 
 From this time on this eminently gifted 
 Christian seemed full of grace and life, of love 
 and song. 
 
 7O4 Martyr-Faith. C. M. 
 
 GLORY to God, whose witness-train, 
 
 Those heroes bold in faith, 
 
 Could smile on poverty and pain, 
 
 And triumph ev'n in death. 
 
 2 Oh, may that faith our hearts sustain, 
 Wherein they fearless stood, 
 
 When, in the power of cruel men, 
 They poured their willing blood. 
 
 3 God whom we serve, pur God, can save, 
 Can damp the scorching flame, 
 
 Can build an ark, can smooth the wave, 
 For such as love his name. 
 
 4 Lord, if thine arm support us still 
 With its eternal strength, 
 
 We shall o'ercome the mightiest ill, 
 And conquerors prove at length. 
 
 Count Nicholas Ludwig von Zinzendorf, the 
 author of the original poem from which this 
 hymn is translated, was identified for many 
 years with the Moravian brotherhood, of which 
 he became bishop in 1737. He was a volu- 
 minous writer, having composed more than 
 two thousand hymns, many of which attained 
 a wide popularity in Europe, and are known 
 in English by John Wesley's versions. The 
 
 COUNT VON ZINZENDORF. 
 
 one quoted here was written after the edict of 
 1727, by which Zinzendorf was forbidden to 
 hold religious meetings in Dresden, and 
 breathes a spirit of Christian heroism and en- 
 durance. The translation appeared in the 
 Supplement of 1809 to the Moravian Hymn- 
 Book. 
 
 Hymns have sometimes been curiously used 
 in stirring times, especially about the Refor- 
 mation period. More than once the Romish 
 preachers have been compelled to abandon 
 the pulpit by the vigorous singing of one of 
 Luther's. They have also played their part 
 in battle. At the famous battle of Leuthen, 
 one of Heermann's hymns was raised by a 
 regiment before going into the fight, and one 
 after another took it up, until all the columns 
 were singing it as they advanced. " Shall I 
 silence them ?" the general asked, as he rode 
 up to stern, heroic King Fritz. " No ; with 
 such soldiers God will give me the victory ;" 
 and leaping down among the ranks and cry- 
 ing, " Now, children, in God's name," he led 
 them into battle. When the battle was won, 
 the field was strewn with dead and wounded. 
 It was night and the soldiers were weary. 
 Then one began to sing a hymn of thanks- 
 giving, the bands joined in, and presently it 
 rose from the army in a full and mighty chorus 
 that reached and greatly moved the king, who 
 turned round, exclaiming : " W T hat a power 
 there is in faith in God !" 
 
 7O5 The Race. 
 
 AWAKE, my soul, stretch every' nerve, 
 
 And press with vigor on ; 
 A heavenly race demands thy zeal, 
 
 And an immortal crown. 
 
 2 A cloud of witnesses around 
 Hold thee in full survey ; 
 
 Forget the steps already trod, 
 And onward urge thy way. 
 
 C. M.
 
 COURAGE AND CHEEK. 
 
 307 
 
 3 'T is God's all-animating voice 
 That calls thee from on high, 
 
 'T is his own hand presents the prize 
 To thine aspiring eye. 
 
 4 Blest Saviour, introduced by thee 
 Have I my race begun ; 
 
 And, crowned with victory, at thy feet 
 
 1 '11 lay my honors down. 
 
 Perhaps no composition of Dr. Philip Dodd- 
 ridge is more familiar over Christendom than 
 this. It is No. 296 in his Hymns, 1755, and 
 is entitled in his simple way, " Pressing on in 
 the Christian Race." The sermon he preached, 
 for which he designed this matchless challenge 
 ringing like a trumpeter's note to start the 
 athletes was founded upon Philippians 3:12- 
 14 : " Not as though I had already attained, 
 either were already perfect : but I follow after, 
 if that I may apprehend that for which also I 
 am apprehended of Christ Jesus. Brethren, I 
 count not myself to have apprehended : but 
 this one thing I do, forgetting those things 
 which are behind, and reaching forth unto 
 those things which are before, I press toward 
 the mark for the prize of the high calling of 
 God in Christ Jesus." 
 
 7O6 The Warfare. C. M. 
 
 AM I a soldier of the cross, 
 
 A follower of the Lamb? 
 And shall I fear to own his cause, 
 
 Or blush to speak his name? 
 
 2 Must I be carried to the skies 
 On flowery beds of ease ? 
 
 While others fought to win the prize, 
 And sailed through bloody seas ? 
 
 3 Are there no foes for me to face ? 
 Must I not stem the flood ? 
 
 Is this vile world a friend to grace, 
 To help me on to God ? 
 
 4 Sure I must fight, if I would reign; 
 Increase my courage, Lord ! 
 
 I Ml bear the toil, endure the pain, 
 Supported by thy word. 
 
 5 Thy saints, in all this glorious war, 
 Shall conquer, though they die; 
 
 They view the triumph from afar, 
 And seize it with their eye. 
 
 6 When that illustrious day shall rise, 
 And all thine armies shine 
 
 In robes of victory through the skies, 
 The glory shall be thine. 
 
 Dr. Isaac Watts wrote this, 1 709, to follow 
 a discourse on I. Corinthians 16: 13. It may 
 be found in any edition of his Sermons, though 
 it is not included in his Hymns. It is certainly 
 appropriate to that text ; but we should put it 
 alter another verse in the same epistle : I. 
 Corinthians 9 : 26, 27. God gives us trial tests. 
 He puts life up before us as an antagonist face 
 to face. Out of the buffeting of a serious con- 
 flict we are expected to grow strong. When 
 Paul thought of this it brought the old athletic 
 
 games to mind. He took his figures of speech 
 from them. One word of his is pugilistic ; if 
 a speaker used it in the pulpit now, you would 
 call it slang. He said : " I keep my body un- 
 der." In the Greek that is : " I strike my body 
 under the eye to knock it down !" He .con- 
 ceives himself as pitted in the arena against 
 himself, against the world, against the devil ; 
 he strikes out, with all his vigor of soul and 
 spirit ; he means to force the fight, and to win 
 in it. 
 
 Now it is admitted that this is not the sort 
 of existence to take everybody's fancy, but it 
 is the greatest kind of discipline for one's 
 manhood or womanhood. God gives us a 
 time in which to become true men and true 
 women, out from whom he can choose 
 guardsmen and ladies of honor for his throne 
 when the kingdom comes we pray for. Men 
 should be always young; women should 
 never grow old. Everybody should keep 
 sunshiny and happy-hearted, and work up to 
 the very edge of life. It may be proper for 
 feminine sorrows to be assuaged by tears. 
 Old Tacitus, in his vigorous Latin, once said : 
 " It is honest for women to weep, but for 
 men to remember." Let us have done with 
 sighing for doves' pinions ; let us mount up 
 with wings as eagles ; let us run, and not be 
 weary ; let us walk, and not faint ; and so 
 renew our strength evermore. 
 
 7O7 " I'm Not Ashamed." C. M. 
 
 1 'M not ashamed to own my Lord, 
 Or to defend his cause ; 
 
 Maintain the honor of his word, 
 The glory of his cross. 
 
 2 Jesus, my God ! I know his name 
 His name is all my trust ; 
 
 Nor will he put my 'soul to shame, 
 Nor let my hope be lost. 
 
 3 Firm as his throne his promise stands, 
 And he can well secure 
 
 What I 've committed to his hands, 
 Till the decisive hour. 
 
 4 Then will he own my worthless name 
 Before his Father's face, 
 
 And in the new Jerusalem 
 Appoint my soul a place. 
 
 Another of Dr. Isaac Watts' soldier songs. 
 It stands as No. 103 of Book I. in his Hymns, 
 and was written to follow a sermon on II. 
 Timothy 1:12. He gave to it the title, " Not 
 ashamed of the Gospel." It will not do to 
 try to be Christian out of sight. There is in 
 the Bible a connection between logic and life. 
 The Scriptures do not come before men as a 
 mere collection of histories and poems, a 
 mere code of morals, or a treasure-house of 
 didactic proverbs. They are the chart of a 
 system, the documents on which is based a
 
 308 
 
 CHRISTIAN EXPERIENCE. 
 
 religious faith. Ours is just what infidels 
 sneeringly call it, a " book religion." Chilling- 
 worth was right when he uttered that memor- 
 able exclamation, " The Bible, the Bible, the 
 religion of Protestants !" There is no dis- 
 position on our part to evade the issue. If 
 the Bible fails, our scheme of faith is a cheat 
 and a sham. Hence the reception of the 
 Scriptures as a revelation from God involves 
 immediate acquiescence in their claims. 
 Logic bears on life. This is clearly under- 
 stood by all candid inquirers. God's Word 
 offers itself, not as a pleasant and curious 
 book to read, but in the place of everything 
 else as a rule of daily conduct. It soberly 
 proposes to the entire human race that they 
 all adopt Christianity as the established reli- 
 gion among the nations. It deliberately says 
 that every man ought to be a member of 
 some church, have family prayers daily, and 
 put his children under some sort of constant 
 teaching. 
 
 Christianity does not believe in the give- 
 and-take system among the religions of men. 
 It assumes that it stands on higher ground 
 than any other. It would seriously decline to 
 attend a union council which issued a pros- 
 pectus for combining the excellences of all 
 systems into a new form of faith. It says to 
 the Jew that he must admit Jesus of Nazareth 
 to be the Messiah, no matter if it does seem 
 to him a " stumbling-block." It bids the 
 Greek relinquish his worship in the temple of 
 Saturn and be a follower of Christ the Lord, 
 no matter if it does seem to him " foolish- 
 ness." So it strikes right and left. It stands 
 steadily now where it stood many hundred 
 years ago, in that sublime moment of tempta- 
 tion, when for the sake even of the patronage 
 of the Roman Empire it would not consent 
 that a statue of Jesus should he placed among 
 the statues of emperors who claimed also to 
 be gods. No compromise is proposed or 
 accepted. 
 
 Readily, therefore, may it be seen that the 
 real battle here is not so much an intellectual 
 conflict, as a wilful recoil of the heart and 
 conscience of men. Nobody can well dispute 
 a demonstration in geometry ; but you may 
 be sure he will resist the process the longest, 
 and will fight it most fiercely, whose farm will 
 be diminished by the cut of the relentless 
 triangles. He hates the proposition in pro- 
 portion as he dreads the application of it. 
 
 7O8 Our Salvation near. S. M. 
 
 YOUR harps, ye trembling saints, 
 
 Down from the willows take : 
 Loud to the praise of love divine 
 
 Bid every string awake. 
 
 2 Though in a foreign land, 
 We are not far from home ; 
 
 And nearer to our house above 
 We every moment come. 
 
 3 His grace will to the end 
 Stronger and brighter shine ; 
 
 Nor present things, nor things to come, 
 Shall quench the spark divine. 
 
 4 When we in darkness walk, 
 Nor feel the heavenly flame, 
 
 Then is the time to trust our God, 
 And rest upon his name. 
 
 5 Soon shall our doubts and fears 
 Subside at his control ; 
 
 His loving-kindness shall break through 
 The midnight of the soul. 
 
 6 Blest is the man, O God, 
 Who stays himself on thee ; 
 
 Who waits for thy salvation, Lord, 
 Shall thv salvation see. 
 
 This is instantly recognized as one of the 
 most familiar and valuable of all the hymns 
 which Rev. Augustus Toplady left as his 
 legacy to the Christian Churches. By its 
 author it was entitled, " Weak Believers En- 
 couraged." It was first printed in the 
 Gospel Magazine for February, 1772. The 
 verses we use constitute only a small portion 
 of the poem ; for it has eight double stanzas 
 in all. Perhaps no lyric in our language has 
 a finer history than this, when one thinks of 
 the souls it has cheered on their way upward. 
 It reminds us of one of John Bunyan's pas- 
 sages of help. In the Pilgrim's Progress 
 Mr. Despondency and Miss Much Afraid, his 
 daughter (could there be imagined a more 
 pathetic little picture than that of those two 
 creatures!), had arrived at the edge of the 
 river. And then the old man took occasion 
 to say gently for the benefit of those who 
 might come along afterward : " My will and 
 my daughter's is, that our desponds and 
 slavish fears be by no means ever received, 
 from the day of our departure, for ever, for I 
 know that after my death they will offer 
 themselves to others. For to be plain with 
 you, they are ghosts which we entertained 
 when we first began to be pilgrims, and could 
 never shake them off after, and they will walk 
 about, and seek entertainment of the 
 pilgrims ; but for our sakes, shut the door 
 upon them." 
 
 7O9 
 
 "Be of Good Courage." 
 
 S. M. 
 
 GIVE to the winds thy fears ; 
 
 Hope, and be undismayed ; 
 God hears thy sighs and counts thy tears ; 
 
 God shall li'ft up thy head. 
 
 2 Through waves, and clouds, and storms, 
 
 He gently clears thy way; 
 Wait thou his time : so shall this night 
 
 Soon end in joyous day.
 
 COURAGE AND CHEER. 
 
 309 
 
 3 What though thou rulest not ! 
 Yet heaven, and earth, and hell 
 
 Proclaim, God sitteth on the throne, 
 And ruleth all things well. 
 
 4 Far, far above thy thought 
 His counsel shall appear, 
 
 When fully he the work has wrought, 
 That caused thy needless fear. 
 
 Rev. Paul Gerhardt's hymn, "Befiehl du 
 deine Wege" first printed in 1656, and 
 founded upon the verse of David's Psalm, 
 " Commit thy way unto the Lord ; trust also 
 in him ; and he shall bring it to pass," has 
 been the source for the compilation of sev- 
 eral of our best hymns. In the Epworth 
 Singers the sixteen stanzas of John Wesley's 
 translation of the whole poem may be found. 
 From this version have been chosen in the 
 present hymn the verses most appropriate for 
 use. Because of the enthusiastic regard in 
 which the name of Rev. John Wesley, the 
 translator, is held in the Methodist Church 
 there has always been a great love in that 
 body of Christians for this particular piece of 
 his work. And romances without number 
 have grown up around its history, detailing in 
 Paul Gerhardt's career most singular inci- 
 dents concerning its composition, and in 
 Wesley's career incidents equally singular 
 concerning its use. Many of these have 
 been shown to be mere tales without authen- 
 tic facts to give them credit. Gerhardt wrote 
 133 hymns. In appearance he is said to 
 have been of medium height, of peculiarly 
 cheerful bearing, quiet, courageous, gentle, 
 and firm. (See page 1 57.) There is a por- 
 trait of him still in the church at Liibben, and 
 it bears this singular inscription, " Theologus 
 in cribo Satanas versatus" ("a theologian 
 sifted in the sieve of Satan"), the allusion, of 
 course, being to the words of our Lord to 
 Simon Peter in Luke 22 -.31, 32. 
 
 7 I O " Weigh Not Thy Life." S. M. 
 
 MY soul, weigh not thy life 
 Against thy heavenly crown ; 
 
 Nor suffer Satan's deadliest strife 
 To beat thy courage down. 
 
 2 With prayer and crying strong, 
 Hold on the fearful fight', 
 
 And let the breaking day prolong 
 The wrestling of the night. 
 
 3 The battle soon will yield, 
 If thou thy part fulfill ; 
 
 For strong as is the hostile shield, 
 Thy sword is stronger still. 
 
 4 Thine armor is divine, 
 Thy feet with victory shod ; 
 
 And on thy head shall quickly shine 
 The diadem of God. 
 
 It is from his friend, Prof. R. P. Dunn, of 
 Brown University, that the decisive state- 
 ment as to Rev. Leonard Swain's authorship 
 
 of this hymn comes. It appeared anony- 
 mously in The Sabbath Hymn-Book, 1858. 
 Dr. Swain was born at Concord, N. H., Feb- 
 ruary 26, 1821, and received his education at 
 Dartmouth and Andover. He entered upon 
 the pastorate of a Congregational church at 
 Nashua, N. H., in 1847. and five years later 
 was called to be the minister of the Central 
 Church of Providence, R. I. His death took 
 place July 14, 1869. 
 
 The thought which the poem voices is the 
 potency of the gospel armor ; there are weap- 
 ons in it for attack as well as for defence, for 
 forceful endeavor as well as for secure pro- 
 tection. Indeed, old veterans in warfare are 
 accustomed to say, " The best defence is a 
 swift attack." So the exhortation to the sol- 
 dier of Christ is to " fight the good fight of 
 faith ; iay hold on eternal life." 
 
 7 | | Psalm 25. S. M. 
 
 MINE eyes and my desire 
 Are ever to the Lord ; 
 
 1 love to plead his promises, 
 And rest upon his word. 
 
 2 Lord, turn to thee my soul ; 
 Bring thy salvation near : 
 
 When will thy hand release my feet 
 From sin's destructive snare? 
 
 3 When shall the sovereign grace 
 Of my forgiving God 
 
 Restore me from those dangerous ways 
 My wandering feet have trod ? 
 
 4 Oh, keep my soul from death, 
 Nor put my hope to shame ! 
 
 For I have placed my only trust 
 In my Redeemer's name. 
 
 5 With humble faith I wait 
 To see thy face again ; 
 
 Of Israel it shall ne'er be said, 
 He sought the Lord in vain. 
 
 Says George Eliot : " It is only by a wide 
 comparison made among common facts that 
 even the wisest full-grown man can distin- 
 guish well-rolled barrels from more supernal 
 thunder." Our times are crowded with excit- 
 ing disclosures. We have many mock-heroes 
 and as many mock-heroines, together with a 
 few pseudo-martyrs. That grows out of a 
 practice of self-seeking followed by an experi- 
 ence of self-pity. This small piece of sug- 
 gestive poetry, if sung frequently with the 
 spirit and understanding also, would cure 
 much of such affectation. Dr. Isaac Watts 
 published it as his rendering of Psalm 25, 
 Third Part, S. M. He entitled it, " Distress 
 of Soul ; or, Backsliding and Desertion." It 
 counsels that a genuine believer needs nothing 
 more than to have clean purposes his eyes 
 and desires ever to the Lord then he is to 
 plead the divine promises, and positively de- 
 pend upon the Word. All great leaders in
 
 3 io 
 
 CHRISTIAN EXPERIENCE. 
 
 the faith have been Scripture-grounded Chris- 
 tians. This is what so interests us in the pri- 
 vate Bibles of experienced and old veterans of 
 the cross. Marked and worn, bearing tokens 
 of use, they fall into our hands ; how rever- 
 ently we look upon them ! Anybody would 
 touch Whitefield's Bible gently, and turn over 
 its pages with tenderness. Then there is the 
 old family Bible, and our mother's Bible. All 
 these make us think of those days when Scan- 
 dinavian heroes hung up their historic swords 
 as symbols of, prowess among the statues of 
 the demi-gods in the halls of the Walhalla. 
 
 7 | 2 Psalm 60. S. M. 
 
 ARISE, ye saints, arise ! 
 
 The Lord our Leader is ; 
 The foe before his banner flies, 
 
 And victory is his. 
 
 2 We follow thee, our Guide, 
 
 Our Saviour and our King ! 
 We follow thee, through grace supplied 
 
 From heaven's eternal spring. 
 
 3 We soon shall see the day 
 When all our toils shall cease ; 
 
 When we shall cast our arms away, 
 And dwell in endless peace. 
 
 4 This hope supports us here ; 
 It makes our burdens light ; 
 
 'T will serve our drooping hearts to cheer, 
 Till faith shall end in sight. 
 
 5 Till, of the prize possessed, 
 We hear of war no more; 
 
 And ever with our Leader rest, 
 On yonder peaceful shore. 
 
 Rev. Thomas Kelly published this among 
 his Hymns on Various Passages of Scripture, 
 third edition, 1809. The text associated with 
 it gives the keynote of its sentiment : " He 
 teacheth my hands to war, so that a bow of 
 steel is broken by mine arms." The martial 
 spirit of a true and dauntless faith is invoked ; 
 the hymn rings like a clarion. It is always 
 wise to remember that the soldiers in the 
 Bible appear well in a number of instances. 
 It is suggestive to look up the word " Centu- 
 rion " in the Concordance. 
 
 713 Psalm 31- 
 
 MY spirit on thy care, 
 Blest Saviour^ I recline ; 
 
 Thou wilt not leave me to despair, 
 For thou art love divine. 
 
 2 In thee I place my trust ; 
 On thee I calmly rest : 
 
 I know thee good, I know thee just, 
 And count thy choice the best. 
 
 3 Whate'er events betide. 
 Thy will they all perform ; 
 
 Safe in thy breast my head I hide, 
 Nor fear the coming storm. 
 
 4 Let good or ill befall, 
 
 It must be good for me, 
 Secure of having thee in all, 
 Of having all in thee. 
 
 S. M. 
 
 Rev. Henry Francis Lyte's poetry has been 
 characterized -for " its sadness, tenderness, and 
 beauty." In his versions of the Psalms, 1 834, 
 he becomes more individual and natural when- 
 ever he approaches one which is pensive, 
 pleading, wistful in its sentiment. In this 
 rendering of Psalm 31 it is easy to recognize 
 the author of " Abide with me," and " Jesus, 
 
 1 my cross have taken." 
 
 714 "Fear Not." us. 
 
 How FIRM a foundation, ye saints of the Lord ! 
 Is laid for your faith in his excellent word ! 
 What more can he say than to you he hath said 
 To you, who for refuge to Jesus have fled ? 
 
 2 " Fear not, I am with thee, oh, be not dismayed, 
 For I am thy God, I will still give thee aid ; 
 
 I '11 strengthen thee, help thee, and cause thee to stand, 
 Upheld by my gracious, omnipotent hand. 
 
 3 "When through the deep waters I call thee to go, 
 The rivers of sorrow shall not overflow ; 
 
 For I will be with thee thy trouble to bless, 
 And sanctify to thee thy deepest distress. 
 
 4 " When through fiery trials thy pathway shall lie, 
 My grade, all-sufficient, shall be thy supply ; 
 
 The flame shall not hurt thee ; I only design 
 Thy dross to consume, and thy gold to refine. 
 
 5 " Ev'n down to old age all my people shall prove 
 My sovereign, eternal, unchangeable love ; 
 
 And then, when gray hairs shall their temples adorn, 
 Like lambs they shall still in my bosom be borne. 
 
 6 " The soul that on Jesus hath leaned for repose, 
 I will not I will not desert to his foes ; 
 
 That soul though all hell should endeavor to shake, 
 I '11 never no never no never forsake!" 
 
 This was earliest given to the Christian 
 churches in Rippon's Selection of Hymns 
 from the Best A^tthors, published in 1787. 
 
 There appeared only the letter " K " to 
 
 fix the authorship. In later editions of this 
 book the sign was changed to " Kirkham ;" 
 but now most compilers have agreed in 
 crediting the piece to George Keith, a pub- 
 lisher and bookseller in London. He was 
 the son-in-law of Dr. Rippon, and as clerk 
 led the singing in his congregation many 
 years. The editor of the Dictionary of 
 'Hymnology, 1892, thinks that the author of 
 the composition was an unknown poet by the 
 name of " Keen." 
 
 I need to call your attention only to one 
 peculiarity noticeable here that in the last 
 line of the closing stanza. A very singular 
 repetitious grouping of words reminds us 
 that a similar style of expression, so scholars 
 inform us, is found in the passage of Scrip- 
 ture (Hebrews 1 3*: 5) upon which the hymn 
 is in some measure constructed ; there are in 
 the Greek text five negatives grouped in a 
 single sentence. In our language the rule 
 says " two negatives are equal to an affirma- 
 tive." Not so here ; each adds its meaning 
 with all the intensity of a cumulative force.
 
 COURAGE AND CHEER. 
 
 " I will never leave thee nor forsake thee," 
 as in the common version, is strengthened 
 much in the New Revision, so that it stands : 
 " I will in no wise fail thee, neither will I in 
 any wise forsake thee." Once in the Oratory 
 at evening devotion, in Princeton Seminary, 
 the elder Dr. Hodge, then venerable with 
 years and piety, paused as he read this hymn, 
 preparatory to the singing, and in the depth 
 of his emotion was obliged to close his de- 
 livery of the final lines with a mere gesture of 
 pathetic and adoring wonder at the matchless 
 grace of God in Christ : ' I '11 never no 
 never no never forsake !" 
 
 715 " Looking unto Jesus." us. 
 
 EYES that are weary, and hearts that are sore ! 
 Look off" unto Jesus, now sorrow no more ! 
 
 The light of his countenance shineth so bright, 
 That here, as in heaven, there need be no night. 
 
 2 While looking to Jesus, my heart cannot fear; 
 
 1 tremble no more when I see Jesus near; 
 
 I know that his presence my safeguard will be, 
 For, "Why are you troubled?" he saith unto me. 
 
 3 Still looking to Jesus, oh, may I be found, 
 When Jordan's dark waters encompass me round : 
 They bear me away in his presence to be : 
 
 I see him still nearer whom always I see. 
 
 4 Then, then shall I know the full beauty and grace, 
 Of Jesus, my Lord, when 1 stand face to face; 
 Shall know how his love went before me each day, 
 And wonder that ever my eyes turned away. 
 
 Rev. John Nelson Darby, the founder of 
 the organization called " Plymouth Brethren," 
 may have written this hymn. It is admitted 
 that he contributed five pieces to a collection 
 once published in London ; a generous infer- 
 ence makes it out from some exceedingly 
 slender particulars that this was one of them, 
 and it so appears credited in a few responsi- 
 ble hymnals. He was born in London, No- 
 vember 1 8, 1800; graduated at Trinity Col- 
 lege, Dublin, 1819; took orders in the Church 
 of England, and became a curate in Wicklow 
 until 1827. These facts are clear to every 
 one. At that period of his history things be- 
 come confused in some particulars. He left 
 the Episcopal communion, gathered together 
 some adherents, and shortly afterward went 
 to reside in Plymouth about 1830. The 
 Christian Witness was started there, and the 
 sect took its now familiar name from the cen- 
 tral locality. Mr. Darby journeyed into 
 Switzerland, propagating his opinions, and 
 also visited the United States and Canada 
 five times between 1859 and 1873. He died 
 in Bournemouth, on the Isle of Wight, April 
 29, 1882. The organization he started still 
 exists ; some excellent men and gifted scholars 
 have been connected with it ; their views are 
 extreme and different in many points from 
 those of other denominations and sects ; but 
 
 they seem spiritually minded and devout, and 
 much of their literature is to edification. 
 
 716 
 
 Psalm 23. 
 
 THE Lord is my Shepherd, no want shall I know ; 
 
 I feed in green pastures, safe-folded I rest ; 
 He leadeth my soul where the still waters flow, 
 
 Restores me when wandering, redeems when 
 oppressed. 
 
 2 Through the valley and shadow of death though 
 
 I stray, 
 
 Since thou art my Guardian, no evil I fear; 
 Thy rod shall defend me, thy staff be my stay ; 
 No harm can befall, with my Comforter near, 
 
 3 In the midst of affliction my table is spread ; 
 With blessings unmeasured my cup runneth o'er; 
 
 With perfume and oil thou anointest my head ; 
 Oh, what shall I ask of thy providence more? 
 
 4 Let goodness and mercy, my bountiful God ! 
 Still follow my steps till I meet thee above ; 
 
 I seek, by the path which my forefathers trod 
 Through the land of their sojourn, thy kingdom 
 of love. 
 
 This most musical rendering of Psalm 23 
 is by James Montgomery ; it was first pub- 
 lished in his Songs of Zion, 1822. 
 
 717 
 
 " Faint, yet pursuing." 
 
 THOUGH faint, yet pursuing, we go on our way ! 
 The Lord is our Leader, his word is our stay ; 
 Though suffering, and sorrow, and trial be near, 
 The Lord is our Refuge, and whom can we fear? 
 
 2 He raiseth the fallen, he cheereth the faint ; 
 
 The weak, and oppressed he will hear their complaint ; 
 The way may be weary, and thorny the road, 
 But how can we falter? our help is in God ! 
 
 3 And to his green pastures our footsteps he leads ; 
 His flock in the desert how kindly he feeds ! 
 
 The lambs in his bosom he tenderly bears, 
 
 And brings back the wanderers allsafe from the snares. 
 
 4 Though clouds may surround us, our God is our 
 
 light ; 
 
 Though storms rage around us, our God is our might ; 
 So, faint vet pursuing, still onward we come; 
 The Lord is our Leader, and heaven is our home ! 
 
 Once or twice, when I have been in the 
 East, I have seen a line of men with staves 
 picking their path along through the streets. 
 They were all totally blind, and each placed 
 his hand, with a sort of gentle and pathetic 
 trust, upon the shoulder of the one that pre- 
 ceded him in the series. Occasionally a new 
 recruit came on behind, and attached himself 
 to the train just as I did when I took up the 
 name of " J. N. Darby," and joined the un- 
 ending procession of compilers in adding it 
 to the hymn, now before " our eyes that are 
 weary, and hearts that are sore," as the au- 
 thor to whom its composition ought to be 
 credited. It is interesting to see that the 
 string of blind compilers is still keeping step 
 and direction unaltered. But the fact is, Mr. 
 Darby told Mr. Miller that he never wrote
 
 312 
 
 CHRISTIAN EXPERIENCE. 
 
 And nobody knows who did as 
 
 that hymn. 
 yet. 
 
 7 1 8 Our Master. P. M. 
 
 ART thou wean-, art thou languid, 
 
 Art thou sore distressed? 
 " Come to me," saith One, " and coming, 
 Be at rest." 
 
 2 Hath he marks to lead me to him, 
 If he be my Guide? 
 
 " In his feet and hands are wound-prints, 
 And his side." 
 
 3 Is there diadem, as Monarch, 
 That his brow adorns? 
 
 " Yea, a crown, in very surety ; 
 But of thorns." 
 
 4 If I find him, if I follow, 
 What his guerdon here? 
 
 " Many a sorrow, many a labor, 
 Many a tear." 
 
 5 If I still hold closely to him, 
 What hath he at last? 
 
 " Sorrow vanquished, labor ended, 
 Jordan passed." 
 
 6 If I ask him to receive me, 
 Will he say me nay? 
 
 " Not till earth", and not till heaven 
 Pass away." 
 
 7 Finding, following, keeping, struggling, 
 Is he sure to bless ? 
 
 "Saints, apostles, prophets, martyrs, 
 Answer, Yes." 
 
 Two characteristics of Dr. John Mason 
 Neale are shown here at once. One is his 
 profound scholarship in other languages, and 
 his skillfulness in the use of his own ; the 
 other is his odd introduction into his work of 
 some esoteric or mystic high church formulas 
 of speech which render a new ecclesiastical 
 dictionary quite a comfort. He caUs this 
 piece, " Idiomela, in the Week of the First 
 Oblique Tone." It comes from his Hymns 
 of the Eastern Church, 1862, and is a render- 
 ing of one written by St. Stephen the Sabaite, 
 a monk taking his name from the monastery 
 situated far down in the Kedron Valley near 
 Bethlehem, and overlooking the Dead Sea. 
 This man was placed by his uncle in this 
 solitary region when he was only ten years 
 old, and remained there more than a half- 
 century. He was born in 725, and died in 
 794. His life was spent in the useless dron- 
 ing of cloister rituals, and in the useful com- 
 position of some excellent hymns. 
 
 Dr. Neale felt many misgivings, even after 
 his fine successes in fitting Latin hymns for 720 
 British hymnals. As he entered upon a fresh 
 study, and the reproduction from the Greek, 
 he experienced the difficulty of dealing with 
 new and oftentimes awkward meters and 
 idioms foreign to the English tongue. But 
 his best work is to be looked for here. Rev. 
 Gerard Moultrie has related a very interesting 
 
 incident in illustration of his aptness in trans- 
 lation. 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 an- 
 other 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 ' origi- 
 nal,' no, not in all his life. After a few min- 
 utes Neale relieved him by owning that 'he 
 had just turned it into Latin in his absence." 
 
 7 I 9 Watch and pray. 75, 35. 
 
 CHRISTIAN, seek not yet repose, 
 Cast thy dreams of ease away ; 
 Thou art in the midst of foes : 
 Watch and pray. 
 
 2 Principalities and powers, 
 Mustering their unseen array, 
 
 Wait for thy unguarded hours : 
 Watch and pray. 
 
 3 Gird thy heavenly armor on, 
 Wear it ever night and day ; 
 
 Ambushed lies the evil one: 
 Watch and pray. 
 
 4 Hear the victors who o'ercame ; 
 Still they mark each warrior's way; 
 
 All with warning voice exclaim, 
 Watch and pray. 
 
 5 Hear, above all, hear thy Lord ; 
 Him thou lovest to obey; 
 
 Hide within thy heart his word 
 \Vatch and pray. 
 
 6 Watch, as if on that alone 
 Hung the issue of the day ; 
 
 Pray that help may be sent down ; 
 'Watch and pray. 
 
 In 1839 there was issued in London a little 
 volume called Morning and Evening Hymns 
 for a Week, by the late Charlotte Elliott. This 
 was the one set for Wednesday morning. It 
 was founded upon the words of Jesus Christ : 
 " Watch and pray, that ye enter not into temp- 
 tation." Matthew 26 141. The Christian stands 
 between Christ and Satan : he must watch the 
 one, and pray to the other. Piety and pru- 
 dence go hand in hand. 
 
 Christian Pilgrims. 
 
 THE people of the Lord 
 Are on their way to heaven ; 
 
 There they obtain their great reward ; 
 The prize will there be given. 
 
 2 'T is conflict here below ; 
 
 'T is triumph there, and peace: 
 On earth we wrestle with the foe; 
 
 In heaven our conflicts cease. 
 
 S. M.
 
 COURAGE AND CHEER. 
 
 313 
 
 3 'T is gloom and darkness here ; 
 'T is fight and joy above ; 
 
 There all is pure, and all is clear; 
 There all is peace and love. 
 
 4 There rest shall follow toil, 
 And ease succeed to care : 
 
 The victors there divide the spoil ; 
 They sing and triumph there. 
 
 5 Then let us joyful sing: 
 The conflict is not long: 
 
 We hope in heaven to praise our King 
 In one eternal song. 
 
 Included in the fifth edition of Rev. Thomas 
 Kelly's Hymns on Various Passages of 
 Scripture, 1820. It is entitled, "Life a 
 Pilgrimage." It might serve well to close a 
 sermon on Zechariah 14 : 6, 7 : " And it shall 
 come to pass in that day, that the light shall 
 not be clear, nor dark : but it shall be one 
 day which shall be known to the Lord, not 
 day, nor night : but it shall come to pass, 
 that at evening time it shall be light." " That 
 day" means now, this latter day, the day of 
 the gospel dispensation. A day of haze, no 
 clearness, all confusion, a mixed season ; 
 but not reinless and reckless, as if a blind or 
 maddened fate were ruling it ; it has a unity 
 of purpose all through it : it is " one day," 
 and it is " known to the Lord ;" and when it 
 grows to its end and seems the darkest, then 
 " at evening time it shall be light." 
 
 72 1 "Jehovah Jireh." S. M. 
 
 1 STAND on Zion's mount, 
 
 And view my starry crown ; 
 No power on earth my hope can shake, 
 Nor hell can thrust me down. 
 
 2 The lofty hills and towers, 
 That lift their heads on high, 
 
 Shall all be leveled low in dust 
 Their very names shall die. 
 
 3 The vaulted heavens shall fall, 
 Built by Jehovah's hands; 
 
 But firmer than the heavens, the Rock 
 Of my salvation stands ! 
 
 The author of this hymn, Rev, Joseph 
 Swain, was born in Birmingham, England, 
 in 1761, and as a young man was apprenticed 
 to an engraver. He early showed talent for 
 poetry, but his gift was used at first in 
 writing lyrics which would please the gay 
 companions with whom he associated on his 
 removal to London. A sudden change came 
 over him, and with his conversion to a better 
 life he devoted all his talent to sacred- pur- 
 poses. He was baptized in 1783, decided to 
 enter the ministry, and in 1791 took charge of 
 a Baptist congregation in Walworth, London. 
 His pastorate was brief, but full of earnest 
 and very successful work. The strain proved 
 too severe for his feeble constitution, and he 
 died in his thirty-fifth year, April 16, 1796. 
 This poem, published in his Walworth Hymns, 
 1792, was probably written about the time of 
 
 his entering the ministry, when his soul was 
 so filled with joy and trust that he composed 
 many similar verses, and was in the habit of 
 singing them to himself. 
 
 722 ''Goethforth weeping." S. M. 
 
 THE harvest dawn is near, 
 
 The year delays not long: 
 And he who sows with many a tear 
 
 Shall reap with many a song. 
 
 2 Sad to his toil he goes, 
 
 His seed with weeping leaves ; 
 
 But he shall come, at twilight's close, 
 And bring his golden sheaves. 
 
 Rev. George Burgess, D. D., was born at 
 Providence, R. I., October 31, 1809. He was 
 educated at Brown University, where for 
 some time after his graduation he was a 
 tutor ; from there he went abroad to continue 
 his studies at Gottingen, Bonn, and Berlin. 
 Returning home, he became a Protestant 
 Episcopal minister, and held the rectorship 
 of Christ Church, Hartford, Conn., for thirteen 
 years. In 1847 he was consecrated Bishop 
 of the diocese of Maine. Taking up his 
 residence in Gardiner in that State, he 
 officiated also as rector of Christ Church. 
 He died at sea near Hayti, April 23, 1866, and 
 was buried at Gardiner. The hymn here 
 quoted is taken from his Book of Psalms, 
 and is a poetical version of Psalm 126. It 
 was published in 1839, and is in general use 
 all over the country. 
 
 723 " Watch." S. M. 
 
 MY soul, be on thy guard, 
 
 Ten thousand foes arise ; 
 And hosts of sin are pressing hard 
 
 To draw thee from the skies. 
 
 2 Oh, watch, and fight, and pray ! 
 The battle ne'er give o'er; 
 
 Renew it boldly every day, 
 And help divine implore. 
 
 3 Ne'er think the victory won, 
 Nor lay thine armor down ; 
 
 Thine arduous work will not be done 
 Till thou obtain thy crown. 
 
 4 Fight on, my soul, till death 
 Shall bring thee to thy God ! 
 
 He Ml take thee, at thy parting breath, 
 Up to his blest abode. 
 
 Says old John Bunyan's Pilgrim : " My 
 marks and scars I carry with me to be a wit- 
 ness for me that I have fought his battles, 
 who now will be my rewarder." And again : 
 " Thy travel hither has been with difficulty, 
 but that will make thy rest the sweeter." 
 Rev. George Heath, who wrote the ringing 
 hymn before us, was an English Unitarian 
 clergyman. He studied at Exeter, and was 
 in 1770 in charge of a Presbyterian church at 
 Honiton, in Devonshire. For cause he was 
 dismissed from this charge ; and perhaps it 
 was because of the difficulty he himself ex-
 
 3'4 
 
 CHRISTIAN EXPERIENCE. 
 
 perienced in traveling over this earthly road 
 to the Better Land that he wrote the piece 
 we quote as a rallying cry for his fellows. He 
 died in 1822. 
 
 The volume from which it was taken is 
 entitled Hymns and Poetic Essays Sacred to 
 the Public and Private Worship of the 
 Deity, 1781. 
 
 724 "Jehovah Nissi." 6s, 53. D. 
 
 BRIGHTLY gleams our banner, 
 
 Pointing to the sky, 
 Waving wanderers onward 
 
 To their home on high. 
 Journeying o'er the desert, 
 
 Gladly thus we pray, 
 And with hearts united. 
 
 Take our heavenward way. 
 
 REF. Brightly gleams our banner, 
 
 Pointing to the sky, 
 Waving wanderers onward 
 To their home on high. 
 
 2 Jesus, Lord and Master, 
 At thy sacred feet, 
 
 Here with hearts rejoicing 
 
 See thy children meet ; 
 Often have we left thee, 
 
 Often gone astray ; 
 Keep us, mighty Saviour, 
 
 In the narrow' way. REF. 
 
 3 All our days direct us 
 In the way we go ; 
 
 Lead us on victorious 
 
 Over every foe : 
 Bid thine angels shield us 
 
 When the storm-clouds lower, 
 Pardon thou and save us 
 
 In the last dread hour. REF. 
 
 The author of this well-known hymn, Rev. 
 Thomas Joseph Potter, was born at Scar- 
 borough, England, in 1827. He became a 
 Roman Catholic when twenty years old, and 
 subsequently took holy orders. For a num- 
 ber of years he was professor of Pulpit Elo- 
 quence and English Literature in the Foreign 
 Missionary College of All Hallows, Dublin, 
 in which city he died in 1873. His published 
 works consist of treatises on preaching, to- 
 gether with several tales, and a volume of 
 Legends, Lyrics and Hymns, 1862. The 
 piece quoted is to be found in the People s 
 Hymnal, 1867. 
 
 725 "Fight the Good Fight. 6s, 55. D. 
 
 ONWARD, Christian soldiers, 
 
 Marching as to war, 
 With the cross of Jesus 
 
 Going on before. 
 Christ, the royal Master, 
 Leads against the foe ; 
 Forward into battle, 
 See, his banners go. 
 
 CHO. Onward, Christian soldiers, 
 
 Marching as to war, 
 With the cross of Jesus 
 Going on before. 
 
 2 Like a mighty army 
 
 Moves the Church of God ; 
 Brothers, we are treading 
 
 Where the saints have trod ; 
 
 We are not divided, 
 
 All one body we, 
 One in hope and doctrine, 
 
 One in charity. CHO. 
 
 3 Crowns and thrones may perish, 
 Kingdoms rise and wane, 
 
 But the Church of Jesus 
 
 Constant will remain ; 
 Gates of hell can never 
 
 'Gainst that Church prevail ; 
 We have Christ's own promise, 
 
 And that cannot fail. CHO. 
 
 4 Onward, then, ye people, 
 Join our happy throng; 
 
 Blend with ours your voices 
 
 In the triumph-song; 
 Glory, laud, and honor, \ 
 
 Unto Christ, the King ; 
 This through countless ages, 
 
 Men and angels sing. CHO. 
 
 This admirable processional is an original 
 composition of Rev. Sabine Baring-Gould, 
 and was first published in the English Epis- 
 copal Church Times, 1865. It has been 
 taken up all over the world, and with either 
 Haydn's or Sullivan's music set to it, it con- 
 stitutes the best marching hymn for children 
 or adults known to this generation. It meets 
 the American ideal, mechanically speaking, in 
 that it is simple, rhythmical, lyric, and has a 
 refrain at the end of each stanza. That has 
 given to it an extensive popularity and use. 
 The singing of great masses of children may 
 be hated, as it once was in the temple at Jeru- 
 salem, by those that hate Christ ; but it has 
 prodigious power, and if it were stopped the 
 very stones " would immediately cry out." 
 Luke 19:37-40. 
 
 726 " AU 1S v-'? 11 " 8s > 4s. 
 
 THROUGH the love of God our Saviour, 
 
 All will be well; 
 Free and changeless is his favor ; 
 
 All, all is well. 
 
 Precious is the blood that healed us ; 
 Perfect is the grace that sealed us ; 
 Strong the hand stretched out to shield us ; 
 
 All must be well. 
 
 2 Though we pass through tribulation, 
 
 All will be well ; 
 Ours is such a full salvation ; 
 
 All, all is well. 
 
 Happy still in God confiding, 
 Fruitful, if in Christ abiding, 
 Holy, through the Spirit's guiding, 
 
 All must be well. 
 
 3 We expect a bright to-morrow ; 
 
 All will be well ; 
 Faith can sing through days of sorrow, 
 
 All, all is well. 
 
 On our Father's love relying, 
 Jesus even.' need supplying, 
 Or in living, or in dying, 
 
 All must be well. 
 
 This comes from Mrs. Mary Bowly Peters' 
 Hymns intended to help the Communion of 
 Saints, 1847. She entitled it, " Security in 
 Christ." It breathes the spirit of perfect
 
 COURAGE AND CHEER. 
 
 315 
 
 trust and therefore of joyous contentedness 
 with the lot God sends. 
 
 727 Matthew 6 : 25-34. js, 6s. D. 
 
 SOMETIMES a light surprises 
 
 The Christian while he sings : 
 It is the Lord who rises 
 
 With healing in his wings ; 
 When comforts are declining, 
 
 He grants the soul again 
 A season of clear shining 
 
 To cheer it after rain. 
 
 2 In holy contemplation, 
 We sweetly then pursue 
 
 The theme of God's salvation, 
 
 And find it ever new. 
 Set free from present sorrow, 
 
 We cheerfully can say, 
 Let the unknown to-morrow 
 
 Bring with it what it may. 
 
 3 It can bring with it nothing 
 But he will bring us through; 
 
 Who gives the lilies clothing, 
 
 Will clothe his people too : 
 Beneath the spreading heavens, 
 
 No creature but is fed ; 
 And he who feeds the ravens, 
 
 Will give his children bread. 
 
 4 Though vine nor fig-tree neither 
 Their wonted fruit should bear, 
 
 Though all the fields should wither, 
 Nor flocks, nor herds be there ; 
 
 Yet God the same abiding, 
 His praise shall tune my voice, 
 
 For while in him confiding, 
 I cannot but rejoice. 
 
 We find this in the Olney Hymns, 1779, as 
 one of the contributions of William Cowper. 
 It has in the original copy two notes by the 
 hand of the author. One refers to Matthew 
 6 : 34 as giving an explanation of the phrase 
 " Let the unknown to-morrow." The other re- 
 fers to Habakkuk 3:17, 18: "Although the 
 fig tree shall not blossom, neither shall fruit 
 be in the vines; the labor of the olive shall 
 fail, and the fields shall yield no meat ; the 
 flock shall be cut off from the fold, and there 
 shall be no herd in the stalls : yet I will re- 
 joice in the Lord, I will joy in the God of my 
 salvation." 
 
 728 Perfect peace. 
 
 IN heavenly love abiding, 
 
 No change my heart shall fear, 
 And safe is such confiding, 
 
 For nothing changes here : 
 The storm may roar without me, 
 
 My heart may low be laid, 
 But God is round about me, 
 
 And can I be dismayed ? 
 
 2 Wherever he may guide me, 
 
 No want shall turn me back ; 
 My Shepherd is beside me, 
 
 And nothing can I lack : 
 His wisdom ever waketh, 
 
 His sight is never dim : 
 He knows the way he taketh, 
 
 And I will walk with him. 
 
 3 Green pastures are before me, 
 
 Which yet I have not seen ; 
 Bright skies will soon be o'er me, 
 
 Where darkest clouds have been : 
 My hope I cannot measure ; 
 
 My path to life is free ; 
 My Saviour has my treasure, 
 
 And he will walk with me. 
 
 Miss Anna Lastitia Waring published this 
 in her Hymns and Meditations by A. L. W., 
 1850. It was a small book containing nine- 
 teen poems only, but all of rare excellence. 
 This bears the title, " Safety in God." It fol- 
 lows so closely the spirit and phraseology of 
 Psalm 23 that one might readily think the 
 author intended it as a version of that old 
 song of David. There is a ring and a swing 
 of rhythmic melody in this composition that 
 makes it one of the most charming in our 
 language. The closing verse is fairly jubi- 
 lant with confident hope and unfaltering trust. 
 
 729 " Having done all, stand." ys, 6s. D. 
 
 STAND up ! stand up for Jesus ! 
 
 Ye soldiers of the cross ; 
 Lift high his royal banner, 
 
 It must not suffer loss : 
 From victory unto victory 
 
 His army shall he lead, 
 Till every foe is vanquished, 
 
 And Christ is Lord indeed. 
 
 2 Stand up ! stand up for Jesus ! 
 The trumpet call obey ; 
 
 Forth to the mighty conflict, 
 
 In this his glorious day : 
 "Ye that are men, now serve him," 
 
 Against unnumbered foes ; 
 Let courage rise with danger, 
 
 And strength to strength oppose. 
 
 3 Stand up ! stand up for Jesus ! 
 Stand in his strength alone; 
 
 The arm of flesh will fail you 
 Ye dare not trust your own : 
 
 Put on the gospel armor, 
 And, watching unto prayer, 
 
 Where duty calls, or danger, 
 Be never wanting there. 
 
 4 Stand up ! stand up for Jesus ! 
 The strife will not be long ; 
 
 This day, the noise of battle, 
 The next, the victor's song ; 
 
 To him that oyercometh 
 A crown of life shall be : 
 
 He with the King of glory 
 73, 6s. D. Shall reign eternally ! 
 
 This hymn is well known as the composi- 
 tion of Rev. George Duffield, D. D., the sec- 
 ond of the name. It seems unnecessary to 
 speak of the " Junior " or the " Senior." now 
 that both are before the throne of God and 
 earthly discriminations are forgotten. The 
 account of the piece itself is given in a leaflet 
 printed by the author. 
 
 " ' Stand up for Jesus' was the dying mes- 
 sage of the Rev. Dudley A.Tyng, to the Young 
 Men's Christian Association, and the ministers 
 associated with them in the Noon-day Prayer
 
 CHRISTIAN EXPERIENCE. 
 
 Meeting, during the great revival of 1858, 
 usually known as ' The Work of God in 
 Philadelphia.' 
 
 " A very dear personal friend, I knew young 
 Tyng as one of the noblest, bravest, manliest 
 men I ever met ; not inferior in eloquence to 
 his honored father, and the* acknowledged 
 leader of a campaign for Christ that has be- 
 come historical. The Sabbath before his 
 death he preached in the immense edifice 
 known as Jaynes' Hall, one of the most suc- 
 cessful sermons of modern times.. Of the 
 five thousand men there assembled, at least 
 one thousand, it was believed, were ' the 
 slain of the Lord.' His text was Exodus 
 10 : 1 1, and hence the allusion in the third 
 verse of the hymn. 
 
 " The following Wednesday, leaving his 
 study for a moment, he went to the barn 
 floor, where a mule was at work on a horse- 
 power, shelling corn. Patting him on the 
 neck, the sleeve of his silk study gown caught 
 in the cogs of the wheel, and his arm was 
 torn out by the roots ! His death occurred 
 in a few hours. Never was there greater 
 lamentation over a young man than over him. 
 and when Genesis 50 : 26 was announced as the 
 text for his funeral sermon, the place at once 
 became a Bochim, and continued so for many 
 minutes. 
 
 " The following Sunday the author of the 
 hymn preached from Ephesians 6 : 14, and the 
 above verses were written simply as the con- 
 cluding exhortation. The Superintendent of 
 the Sabbath-School had a fly-leaf printed for 
 the children a stray copy found its way into 
 a Baptist newspaper and from that paper it 
 has gone in English, and in German and 
 Latin translations, all over the w r orld. The 
 first time the author heard it sung, outside of 
 his own denomination, was in 1 864, as the 
 favorite song of the Christian soldiers in the 
 Army of the James." 
 
 73O "Peace, be still." 8s, 33. 
 
 FIERCE raged the tempest o'er the deep, 
 Watch did thine anxious servants keep, 
 But thou wast wrapped in guileless sleep, 
 Calm and still. 
 
 2 " Save, Lord, we perish," was their cry, 
 "Oh, save us in our agony ! " 
 
 Thy word above the storm rose high, 
 "Peace, be still." 
 
 3 The wild winds hushed ; the angry deep 
 Sank, like a little child, to sleep ; 
 
 The sullen billows ceased to leap, 
 At thy will. 
 
 4 So, when our life is clouded o'er, 
 
 And storm-winds drift us from the shore, 
 Say, lest we sink to rise no more, 
 " Peace, be still." 
 
 This was first published in R. R. Chope's 
 Hymnal, 1862. It was written by Rev. God- 
 frey Thring, Prebendary of Wells Cathedral, 
 and was entitled " Stilling the Sea." As a 
 narrative poem, descriptive and picturesque, 
 it has proved itself a popular and spirited 
 success. The Scripture passage is Mark 
 4:36-41. 
 
 731 The glorious City. 65,55. 
 
 FORWARD ! be pur watchword, 
 
 Steps and voices joined ; 
 Seek the things before us, 
 
 Not a look behind ; 
 Burns the fiery pillar 
 
 At our army's head ; 
 Who shall dream of shrinking, 
 By our Captain led ? 
 Forward through the desert, 
 Through the toil and fight . 
 Jordan flows before us, 
 Zion beams with light ! 
 
 2 Forward, when in childhood 
 Buds the infant mind ; 
 
 All through youth and manhood, 
 
 Not a thought behind : 
 Speed through realms of nature, 
 
 Climb the steps of grace ; 
 Faint not, till in glory 
 Gleams our Father's face. 
 Fonyard, all the life-time, 
 
 Climb from height to height : 
 Till the head be hoary, 
 Till the eve be light. 
 
 3 Forward, flock of Jesus, 
 Salt of all the earth; 
 
 Till each yearning purpose 
 
 Spring to glorious birth : 
 
 Sick, they ask for healing, 
 
 Blind, they grope for day ; 
 Pour upon the nations 
 Wisdom's loving ray. 
 Forward, out of error, 
 
 Leave behind the night ; 
 Forward through the darkness, 
 Forward into light ! 
 
 4 Glories upon glories 
 Hath our God prepared, 
 
 By the souls that love him 
 
 "One day to be shared ; 
 Eye hath not beheld them, 
 
 Ear hath never heard ; 
 Nor of these hath uttered 
 Thought or speech a word : 
 Forward, marching eastward 
 Where the heaven is bright, 
 Till the vail be lifted, 
 Till our faith be sight ' 
 
 Rev. Henry Alford, D. D., is best known 
 by his latest title, Dean Alford, of Canterbury 
 Cathedral, in England. His Greek Testament 
 with Notes is, or ought to be, in the library 
 of every American expositor. This splendid 
 work alone would be enough to fix the fame 
 of its author as a devout and scholarly divine- 
 He has almost always been in literature ; at one 
 time he was the editor of the Contemporary 
 Review, writing voluminously in its pages. He 
 was born in London, October 7, 1810. There 
 must have been an unusual piety and devo- 
 tion of spirit in this young student's charac-
 
 COURAGE AND CHEER. 
 
 317 
 
 DEAN HENRY ALFORD. 
 
 ter, for in his sixteenth year he wrote -this 
 open dedication of his life to his Maker upon 
 the fly-leaf of his Bible : " I do this day, in 
 the presence of God and my own soul, renew 
 my covenant with God, and solemnly deter- 
 mine henceforth to become his, and to do his 
 work as far as in me lies." His education 
 was received at Trinity College, in Cam- 
 bridge, where, after his graduation, 1832, 
 he became a Fellow in 1834. For four years, 
 from 1853 to 1857, he was the preacher at 
 Quebec Chapel in London, and was known 
 widely for his taste, his piety, his attainments 
 in learning, and his eloquence in speech. A 
 publication of the discourses he delivered 
 during that period was subsequently made. 
 But he relinquished the charge of the pulpit 
 in order to succeed Dean Lyall at Canter- 
 bury, 1857; there he remained until his 
 death, which took place January 12, 1871. 
 
 Dean Alford wrote this hymn to be sung 
 at the " Tenth Festival of Parochial Choirs of 
 the Canterbury Diocesan Union ;" this was 
 held June 6, 1871. It was designed as a pro- 
 cessional, and so was constructed with eight 
 double stanzas, each followed by a brilliant 
 chorus of four lines. It is a most spirited 
 piece of religious poetry, full of happy en- 
 
 thusiasm, and shining with the radiance of 
 the " fiery pillar " of the " Light " of which it 
 sings. The text affixed to it is Exodus 14:15: 
 " Speak unto the children of Israel, that they 
 go forward." 
 
 732 " Forward into light !" 65,53. 
 
 FAR o'er yon horizon 
 Rise the city towers 
 Where our God abideth ; 
 That fair home is ours : 
 Flash the streets with jasper, 
 Shine the gates with gold : 
 Flows the gladdening river 
 Shedding joys untold : 
 Thither, onward thither, 
 
 In the Spirit's might: 
 
 Pilgrims to your country, 
 
 P orward into Light ! 
 
 2 Into God's high temple 
 Onward as we press, 
 
 Beauty spreads around us, 
 
 Born of holiness ; 
 Arch, and vault, and carving, 
 
 Lights of varied tone; 
 Softened words and holy, 
 Prayer and praise alone : 
 Every thought upraising 
 
 To our city bright, 
 Where the tribes assemble 
 Round the throne of Light. 
 
 3 Naught that city needeth 
 Of these aisles of stone: 
 
 Where the Godhead dwelleth, 
 
 Temple there is none : 
 All the saints that ever 
 
 In these courts have stood, 
 Are but babes, and feeding 
 On the children's food. 
 On through sign and token, 
 
 Stars amidst the night ; 
 Forward through the darkness, 
 Forward into Light ! 
 
 4 To the eternal Father 
 Loudest anthems raise : 
 
 To the Son and Spirit 
 
 Echo songs of praise: 
 To the Lord of Glory 
 
 Blessed Three in One, 
 Be by men and angels 
 Endless honor done. 
 Weak are earthly praises, 
 Dull the songs of night : 
 Forward into triumph, 
 Forward into Light. 
 
 This is the second half of the previous hymn. 
 No better proof of Dean Alford's power and 
 gift as a true " Poet of the Church " can be 
 adduced than the fact that so long a lyric sus- 
 tains its wonderful loftiness and force clear 
 through to the end, and adds a doxology fit to 
 be sung to the sound of silver trumpets in the 
 temple of God. 
 
 733 " Our Father's Land." 
 
 JESUS, guide our way 
 
 To eternal day : 
 So shall we, no more delaying. 
 Follow thee, thy voice obeying : 
 
 Lead us by thy hand 
 
 To our Father's land. 
 
 55, 8s, 55.
 
 CHRISTIAN EXPERIENCE. 
 
 2 If the way be drear, 
 If the foe be near, 
 
 Let not faithless fears o'ertake us, 
 Let not faith and hope forsake us : 
 
 Through adversity 
 
 Lies our way to thee. 
 
 3 When the heart must know 
 Pain for others' woe, 
 
 When oppressed by new temptations, 
 Lord, increase our perfect patience: 
 Show us that bright shore 
 Where we weep no more. 
 
 4 Thus our path shall be 
 Daily traced by thee; 
 
 Heavenly Leader, still direct us, 
 Still support, console, protect us, 
 
 Till we safely stand 
 
 In our Father's land. 
 
 Rev. Arthur Tozer Russell translated this 
 hymn from the German of Zinzendorf, the 
 verse there beginning "Jesu geti -varan." He 
 wrote it March 20, 1 846, and it was published 
 in his Psalms and Hymns, 1851. Count Zinzen- 
 dorf, the champion of the Moravians, was an 
 enthusiast in Christian service, and gifted in 
 many ways. He had a singular faculty for ex- 
 temporizing hymns. He composed in all some 
 two thousand, and not a few of them were 
 improvised. Speaking of his ministrations in 
 Berlin, he said : " After the discourse, I gen- 
 erally announce another hymn appropriate to 
 the subject. When I cannot find one I com- 
 pose one ; I say in the Saviour's name what 
 comes into my heart ; I am, as ever, a poor 
 sinner, a captive of eternal love, running by 
 the side of the triumphal chariot, and have no 
 desire to be anything else as long as I Jive." 
 
 734 
 
 " Still Lead On." 
 
 55, 8s, 53. 
 
 JESUS, still lead on, 
 
 Till our rest be won ; 
 And although the way be cheerless ; 
 We will follow, calm and fearless ; 
 
 Guide us by thy hand 
 
 To our Fatherland. 
 
 2 If the way be drear, 
 If the foe be near, 
 
 Let not faithless fears o'ertake us, 
 Let not faith and hope forsake us ; 
 
 For, through many a foe, 
 
 To our home we go. 
 
 3 When we seek relief 
 From a long-felt grief, 
 
 When temptations come, alluring, 
 Make us patient and enduring; 
 
 Show us that bright shore 
 
 Where we weep no more. 
 
 4 Jesus, still lead on, 
 Till our rest be won ; 
 
 Heavenly Leader, still direct us, 
 Still support, console, protect us, 
 
 Till we safely stand 
 
 In our Fatherland. 
 
 Translated from the same poem as above, 
 by Miss Jane Borthwick, and given to the 
 
 public in Hymns from the Land of Luther, 
 First Series, 1854. It was earliest published 
 in the Scottish Free Church Magazine, 1846. 
 
 735 Vigor in attack. 6s, 55. 
 
 CHRISTIAN, dost thou see them 
 
 On the holy ground, 
 How the powers of evil 
 
 Rage thy steps around ? 
 Christian, up and smite them, 
 
 Counting gain but loss ; 
 Smite them by the merit 
 
 Of the holy "Cross. 
 
 2 Christian, dost thou feel them, 
 How they work within, 
 
 Striving, tempting, luring, 
 
 Goading on to sin? 
 Christian, never tremble; 
 
 Never yield to fear : 
 Smite them by the virtue 
 
 Of unceasing prayer. 
 
 3 Christian, dost thou hear them, 
 How they speak thee fair? 
 
 "Always fast and vigil? 
 
 Always watch and prayer?" 
 Christian, answer boldly : 
 
 "While I breathe, I pray :" 
 Peace shall follow battle, 
 
 Night shall end in day. 
 
 4 " Well I know thy trouble, 
 
 my servant true ; 
 Thou art very weary 
 
 1 was weary too : 
 
 But that toil shall make thee 
 
 Some day all mine own ; 
 And the end of sorrow 
 
 Shall be near my throne." 
 
 This beautiful poem is one of Dr. Neale's 
 translations from the Greek, and appeared 
 first in his Hymns of the Eastern Church, 
 1862. It grew so rapidly in popular favor 
 that it has since been included in hymnals of 
 every denomination. The original is sup- 
 posed to have been composed by St. Andrew 
 of Jerusalem, who was born at Damascus in 
 660, became Archbishop of Crete, and died 
 near Mitylene in 732. The hymn is one of 
 the most vivid and dramatic presentations of 
 our position as Christians in the midst of an 
 array of evil forces ever on the watch to 
 overcome our resistance. A vigilance that 
 never relaxes is our only safeguard ; and as 
 long as life lasts, it is bound to be a struggle. 
 The freshest of fishes are sometimes caught 
 in the saltest of seas. It is quite possible for 
 even a truly regenerate man to live in the 
 world, and yet never so much as be tainted 
 by its spirit. He may even vex his righteous 
 soul with the iniquity he meets. But if at 
 the end of some lengthened years he has no 
 more to show for his piety than Lot had 
 when he forsook Sodom, we should be at 
 liberty to draw the conclusion that his reli- 
 gion was of a tame sort and well broken in, 
 so as to have been easily held in hand.
 
 COURAGE AND CHEER. 
 
 319 
 
 736 Ephesians 6 : 14. L. M. 
 
 STAND up, my soul, shake off thy fears 
 
 And gird the gospel armor on ; 
 March to the gates of endless joy, 
 
 Where Jesus, thy great Captain's gone. 
 
 2 Hell and thy sins resist thy course, 
 But hell and sin are vanquished foes ; 
 
 Thy Saviour nailed them to the cross, 
 And sung the triumph when he rose. 
 
 3 Then let my soul march boldly on 
 Press forward to the heavenly gate ; 
 
 There peace and joy eternal reign, 
 And glittering robes for conquerors wait. 
 
 4 There shall I wear a starry crown, 
 And triumph in almighty grace, 
 
 While all the armies of the skies 
 Join in my glorious Leader's praise. 
 
 In Dr. Isaac Watts' Hymns and Spiritual 
 Songs, 1707, this poem originally appeared 
 with six stanzas of four lines each, bearing 
 the title, " The Christian Warfare." It was 
 suggested by the thirteenth and fourteenth 
 verses of the sixth chapter of Ephesians, in 
 which the believer is represented as arming 
 himself with the panoply of God for the fight 
 with the powers of darkness. It is always 
 best to spend a little time in making ready 
 before one goes out into unusual exposure of 
 great spiritual enterprise. An hour in study 
 and prayer is not wasted. Most elderly peo- 
 ple will remember the kindling of heroic 
 ardor they had in their early days when they 
 contemplated Christian in the few illustra- 
 tions of Pilgrim s Progress as he emerged 
 from the Palace Beautiful. He had been 
 shown into the armory at the beginning of 
 his visit, and seen all the rare weapons of an- 
 tiquity, from Shamgar's ox-goad to Jael's 
 nail. But when he was to go on his journey 
 again the three discreet damsels clad him 
 with " all manner of furniture which their 
 Lord had provided for pilgrims." Few read- 
 ers will ever forget how different the brave 
 man looked in the pictures after that. He 
 had struggled up the Hill Difficulty in flowing 
 robes which, to our critical eyes, seemed 
 effeminate. But now he appeared in the 
 road wearing the conspicuous head- piece of a 
 warrior, almost as fierce as Greatheart him- 
 self in pursuit of the giants. Down into the 
 Valley of Humiliation he walked courageously 
 for his historic fight with Apollyon. He was 
 ready ; he was trustful ; in the end he was 
 victorious. 
 737 Isaiah 40 : 28-31 . L. M. 
 
 AWAKE, our souls ! away, our fears ! 
 
 Let every trembling thought be gone ; 
 Awake, and run the heavenly race, 
 
 And put a cheerful courage on ! 
 
 2 True, 't is a strait and thorny road, 
 And mortal spirits tire and faint ; 
 
 But they forget the mighty God, 
 Who feeds the strength of every saint 
 
 3 The mighty God, whose matchless power 
 Is ever new and ever young, 
 
 And firm endures, while endless years 
 Their everlasting circles run. 
 
 4 From thee, the overflowing spring, 
 Our souls shall drink a fresh supply ; 
 
 While such as trust their native strength 
 Shall melt away, and droop, and die. 
 
 5 Swift as an eagle cuts the air, 
 We '11 mount aloft to thine abode; 
 
 On wings of love our souls shall fly, 
 Nor tire amid the heavenly road. 
 
 This will be found in Dr. Isaac Watts' 
 Hymns, No. 48 of Book I. The title, affixed 
 to it is, " The Christian Race," and it is 
 almost a picturesque paraphrase of Isaiah 
 40:28-31. 
 
 738 "Lead me on." P. M. 
 
 TRAVELING to the better land, 
 O'er the desert's scorching sand, 
 Father ! let me grasp thy hand ; 
 Lead me on, lead me on ! 
 
 2 When at Marah, parched with heat, 
 I the sparkling fountain greet, 
 Make the bitter water sweet ; 
 
 Lead me on ! 
 
 3 When the wilderness is drear, 
 Show me Elim's palm-grove near, 
 And her wells, as crystal clear : 
 
 Lead me on ! 
 
 4 Through the water, through the fire, 
 Never let me fall or tire, 
 
 Every step brings Canaan nigher : 
 Lead me on ! 
 
 5 Bid me stand on Nebo's height, 
 Gaze upon the land of light, 
 Then, transported with the sight, 
 
 Lead me on ! 
 
 6 When I stand on Jordan's brink, 
 Never let me fear or shrink ; 
 Hold me, Father, lest I sink : 
 
 Lead me on ! 
 
 7 When the victory is won, 
 And eternal life begun, 
 
 Up to glory lead me on ! 
 Lead me on, lead me on ! 
 
 This queer, but spirited, little hymn was 
 found in Silver Wing's, 1 870, a volume of good 
 music and songs for children, composed and 
 edited by Judge Charles Crozat Converse, of 
 Erie, N. Y. From this, for the sake of the 
 tune, it was taken for Spiritual Song's, 1878, 
 and thence borne on, in the progress of com- 
 pilation and the survival of the fittest, into 
 Laudcs Domini. But nobody could ever find 
 out who wrote the words. They have become 
 popular as fast as they have become known. 
 They present a true Christian Pilgrim's 
 Progress under the well-sustained figure of 
 Israel's journey from the Red Sea to the 
 Jordan. 
 
 739 The Lord will provide. IDS, us. 
 
 THOUGH troubles assail, and dangers affright, 
 Though friends should all fail, and foes all unite, 
 Yet one thing secures us, whatever betide, 
 The promise assures us, " The Lord will provide."
 
 3 2 
 
 CHRISTIAN EXPERIENCE. 
 
 2 The birds, without barn or store-house, are fed ; 
 From them let us.learn to trust for our bread : 
 His saints what is fitting shall ne'er be denied, 
 
 So long as 't is written, " The Lord will provide." 
 
 3 When life sinks apace, and death is in view, 
 The word of his grace shall comfort us through : 
 Not fearing or doubting, with Christ on our side, 
 We hope to die shouting, "The Lord will provide." 
 
 In the Olney Hymns of Rev. John Newton, 
 1779, this hymn is found as No. 7 in Book I. 
 It was composed in February, 1775, and 
 appeared in the Gospel Magazine, January, 
 1777, with eight stanzas; out of these it was 
 easy to select the verses now in popular use. 
 It is founded upon the familiar passage in 
 Genesis 22: 14, "Jehovah-jireh, the Lord will 
 provide," which it uses as a sort of refrain. A 
 weaver once lived in the little German town 
 of Wupperthal : a poor man in outer cir- 
 cumstances, but rich toward God. He was 
 remarkable in the neighborhood as one who 
 trusted in the Lord at all times ; and this 
 used to be his motto whenever his faith was 
 challenged: "The Lord will provide." He 
 said it undauntedly, even when it looked as 
 if the Lord had forsaken him. Such a time 
 it was when, in a season of scarcity, work 
 ran short, many hands were discharged, and 
 the master by whom our weaver was employed 
 gave him his dismissal. After much fruit- 
 less entreaty that he might be kept on, "he 
 said at last, " Well, the Lord will provide," 
 and so returned home. His wife, when she 
 heard the sad news, bewailed it terribly ; but 
 her husband strove to cheer her with his 
 accustomed assurance. " The Lord will pro- 
 vide," he said; and, even although as the 
 days went on poverty pinched them sorely, 
 nothing could shake his firm reliance on him 
 in whom he trusted. At last came the day 
 when not a penny was left no bread, no fuel 
 in the house ; only starvation stared them in 
 the face. Sadly his wife tidied and swept 
 the little room on the ground floor in which 
 they lived. The window was open, and pos- 
 sibly the words were heard outside with 
 which the weaver strove to keep up their 
 courage : " The Lord will provide." Presently 
 a street-boy looked saucily in and threw a 
 dead raven at the feet of the pious man. 
 " There, saint ! there is something to help 
 you ! " he cried. The weaver picked up the 
 dead raven, and, stroking its feathers down, 
 said, compassionately: " Poor creature! thou 
 must have died of hunger." When, how- 
 ever, he felt its crop to see whether it was 
 empty, he noticed something hard, and wish- 
 ing to know what had caused the bird's 
 death, he began to examine it. W T hat was 
 his surprise when on opening the gullet a 
 
 gold necklace fell into his hand ! ' The wife 
 looked at it confounded ; the weaver ex- 
 claimed, " The Lord will provide," and in 
 haste took the chain to the nearest goldsmith, 
 told him how he had found it, and received 
 \vith gladness eight shillings, which the gold- 
 smith offered to lend him for his present need. 
 The goldsmith soon cleaned the necklace, 
 and recognized it as one he had seen before. 
 " Shall I tell you the owner ?" he asked. 
 " Yes," was the joyful answer ; " for I would 
 gladly give it back to him." But what cause 
 had he to admire the wonderful ways of God 
 when the goldsmith pronounced the name of 
 his master at the factory ! Quickly he took 
 the necklace and went with it to his former 
 employer. In his family, too, there was much 
 joy, for suspicion was removed from a ser- 
 vant who had been causelessly suspected. 
 The merchant was ashamed and touched ; 
 so he said : " I will no longer leave without 
 work so faithful a workman, whom the Lord 
 so evidently stands by and helps." Thus 
 through a dead raven it was made manifest 
 that the old joyous cry of confidence was 
 true : " The Lord will provide ! " There in 
 that village the people still tell the story. They 
 do not insist that the Lord sends a raven 
 always for human need, and puts a necklace 
 in its crop; but they simply repeat the 
 weaver's words with an equal faith : " The 
 Lord will provide ; " and then they wait to 
 see how he will come to their help. 
 
 74O " Come home." 75. D. 
 
 BRETHREN, while we sojourn here, 
 Fight we must, but should not fear, 
 Foes we have, but we 've a Friend, 
 One that loves us to the end : 
 Forward, then, with courage go ; 
 Long we shall not dwell below ; 
 Soon the joyful news will come, 
 " Child, your Father calls come home !" 
 
 2 In the way a thousand snares 
 Lie, to take us unawares ; 
 Satan, with malicious art, 
 Watches each unguarded part : 
 But, from Satan's malice free, 
 Saints shall soon victorious be ; 
 Soon the joyful news will come, 
 "Child, your Father calls come home!" 
 
 3 But of all the foes we meet, 
 None so oft mislead our feet, 
 None betray us into sin, 
 
 Like the foes that dwell within ; 
 Yet let nothing spoil our peace, 
 Christ shall also conquer these ; 
 Soon the joyful news will come, 
 " Child, your Father calls come home !" 
 
 This hymn is one of the most widely known 
 compositions of Rev. Joseph Swain. It orig- 
 inally appeared in 1792 in Walivorth Hymns, 
 a collection of nearly two hundred of his own 
 poems. It is peculiar in its recognition of 
 Satan as a personal antagonist. Next to that
 
 COURAGE AND CHEER. 
 
 3 2I 
 
 recorded picture in the opening of the book 
 of Job, perhaps the most graphic which we 
 find in the Scriptures is that of the prophet 
 Zechariah : " And he showed nu Joshua the 
 high priest standing before the angel of the 
 Lord, and Satan standing at his right hand to 
 resist him. And the Lord said unto Satan, 
 The Lord rebuke thee, O Satan ; even the 
 Lord that hath chosen Jerusalem rebuke thee : 
 is not this a brand plucked out of the fire?" 
 Just as in a court-martial, two men appear in 
 order to manage a suit after quick arrest of 
 some derelict subaltern, so here a poor ac- 
 cused being seems to be put on trial. A 
 divine advocate even Jesus Christ the right- 
 eous, the true historic Angel of the Lord 
 labors to defend him ; while another, the ac- 
 cuser of his brethren, is allowed to hinder 
 and interrupt, springing technicalities in the 
 way of progress, wresting the evidence, plead- 
 ing false issues, suborning witnesses, tam- 
 pering with testimony, mutilating records, 
 disturbing the tribunal with vociferous objec- 
 tions, until the presiding judge will bear it no 
 longer, but in true commiseration for the 
 culprit bursts out, " The Lord rebuke thee, O 
 Satan !" 
 
 74 | The Morning Star. P. M. 
 
 THE gloomy night will soon be past, 
 
 The morning will appear, 
 The rays of blessed light at last 
 Each eye will cheer. 
 
 2 Thou bright and morning Star, thy light 
 Will to our joy be seen ; 
 
 Thou, Lord, wilt meet our longing sight ; 
 No cloud between. 
 
 3 Thy love sustains us on our way 
 While pilgrims here below ; 
 
 Thou dost, O Saviour, day by day, 
 Thy grace bestow. 
 
 4 But oh ! the more we learn of thee 
 And thy rich mercy prove, 
 
 The more we long thy face to see, 
 And know thy love. 
 
 5 Then shine, thou bright and morning Star, 
 Dispel the dreary gloom ; 
 
 Oh, take from sin and grief afar 
 Thy people home. 
 
 Rev. Samuel Prideaux Tregelles, LL. D., 
 generally identified with the Plymouth Breth- 
 ren, composed for their Psalms, Hymns and 
 Spiritual Songs, 1842, this and. a few others 
 of like merit. It was entitled, " Heaven an- 
 ticipated." It cannot be considered any 
 wonder that this good man, paralyzed, hin- 
 dered, humiliated with helplessness, should 
 pray for a land the inhabitant whereof 
 should never say, " I am sick," where the 
 
 " longing sight " of the Lord would be with 
 " no cloud between." 
 
 742 "The Everlasting A rnts. " ys . 
 
 EVERLASTING arms of love 
 Are beneath, around, above ; 
 He who left his throne of light, 
 And unnumbered angels bright 
 
 2 He who on the accursed tree 
 Gave his precious life for me 
 He it is that bears me on, 
 
 His the arm I lean upon. 
 
 3 All things hasten to decay, 
 Earth ancfsea will pass away : 
 Soon will yonder circling sun 
 Cease his blazing course to run. 
 
 4 Scenes will vary, friends grow strange, 
 But the Changeless cannot change: 
 Gladly will I journey on, 
 
 With his arm to lean upon. 
 
 In 1853 Rev. John Ross Macduff, D. D., 
 published thirty-one hymns, of which this is 
 perhaps the best, in a small volume called 
 Altar Stones. He entitled it, " Support in 
 Christ." The text which is suggested is 
 Deuteronomy 33 : 27 : " The eternal God is 
 thy refuge, and underneath are the everlast- 
 ing arms." It is the fashion in our time to 
 try to break the confidence of the common 
 people in the book of Deuteronomy, as not 
 having been written by Moses. It would be 
 a pity to lose such a verse as this. When 
 the Lord Jesus was wishing to overthrow 
 Satan in the great temptation, he took three 
 texts of Scripture only for the attack, and 
 every one of them was from Deuteronomy, 
 and every one did service effectively. Saints 
 ought to love a book that the devil hates and 
 fears so much. 
 
 743 Isaiah 35 : 8-10. 7S. 
 
 CHILDREN of the heavenly King, 
 As ye journey, sweetly sing ; 
 Sing your Saviour's worthy praise, 
 Glorious in his works and ways. 
 
 2 Ye are traveling home to God 
 In the way the fathers trod ; 
 They are happy now, and ye 
 Soon their happiness shall see. 
 
 3 Shout, ye little flock, and blest ! 
 You on Jesus' throne shall rest ; 
 There your seat is now prepared ; 
 There your kingdom and reward. 
 
 4 Fear not, brethren ; joyful stand 
 On the borders of your land ; 
 Jesus Christ, your Father's Son, 
 Bids you undismayed go on. 
 
 5 Lord, submissive make us go, 
 Gladly leaving all below ; 
 Only thou our Leader be. 
 
 And we still will follow thee. 
 
 This is probably considered the best of 
 Rev. John Cennick's hymns. The majority 
 of the singing-books in Christendom for" the 
 last hundred years have contained it. It ap-
 
 3 22 
 
 CHRISTIAN EXPERIENCE. 
 
 peared in 1742 in his Sacred Hymns for the 
 Children of God tn the Days of their Pil- 
 grimage. There it had twelve stanzas, and 
 was entitled, " Encouragement to Praise." 
 What a history a good hymn has ! Think of 
 doing something that will cheer God's dear 
 children, as this praise-song has, for a hun- 
 dred and fifty years already ! 
 
 744 Redeeming Love. 75. 
 
 Now begin the heavenly theme, 
 Sing aloud in Jesus' name ; 
 Ye ; who Jesus' kindness prove, 
 Triumph in redeeming love. 
 
 2 Ye, who see the Father's grace 
 Beaming in the Saviour's face, 
 As to Canaan on ye move, 
 Praise and bless redeeming love. 
 
 3 Mourning souls, dry up yourtears ; 
 Banish all your guilty fears ; 
 
 See your guilt and curse remove, 
 Canceled by redeeming love. 
 
 4 Welcome, all by sin opprest, 
 Welcome to his sacred rest ; 
 Nothing brought him from above, 
 Nothing but redeeming love. 
 
 5 Hither, then, your music bring, 
 Strike aloud each joyful string; 
 Mortals, join the host above, 
 Join to praise redeeming love. 
 
 Much doubt is expressed by hymnologists 
 as to the Rev. John Langford's right to be 
 credited with the authorship of this hymn. 
 It appeared in 1776, in a volume of Hymns 
 and Spiritual Songs, published by him. In 
 the preface to the second edition he says that 
 all his own compositions were marked with an 
 asterisk ; this piece is not so marked, and the 
 fact is that the piece had been published thir- 
 teen years before, 1763, in the Appendix to 
 Madan's Psalms and Hymns, without a 
 name. Of Mr. Langford's personal history 
 we know only that he was at first connected 
 with the Methodists, but afterward joined a 
 Baptist Church in Eagle Street, London. He 
 preached in a London chapel in 1765, but was 
 not regularly ordained until 1766. Twelve 
 years were spent in this pastorate ; then he 
 went to Rose Lane, Ratcliff, and finally to 
 Bunhill Row. Here, however, he was not 
 successful. He wasted the fortune which he 
 had inherited, and died in poverty and dis- 
 tress about the year 1 790. 
 
 745 Guidance. 8s, 75, 45. 
 
 GUIDE me, O thou great Jehovah, 
 Pilgrim through this barren land ; 
 
 1 am weak, but thou art mighty; 
 Hold me with thy powerful hand ; 
 
 Bread of heaven, 
 Feed me till I want no more. 
 
 2 Open thou the crystal fountain 
 Whence the healing streams do flow ; 
 
 Let the fiery, cloudy pillar 
 Lead me all my journey through ; 
 
 Strong Deliverer, 
 Be thou still my Strength and Shield. 
 
 3 When I tread the verge of Jordan, 
 
 Bid my anxious fears subside ; 
 Death of death ! and hell's Destruction! 
 
 Land me safe on Canaan's side ; 
 Songs of praises 
 
 1 will ever give to thee. 
 
 Rev. William Williams was called in his 
 day " the sweet singer of Wales." He was 
 born at Cefn-y-Coed, in the parish of Llan- 
 fair-y-bryn, near Llandovery, in 1717. He 
 preached, although he never went beyond 
 deacon's orders in the Established Church ; 
 he had a curacy in 1740 at Llanddewi-Aberg- 
 wesyn, but before long he became identified 
 with what was called the Calvinistic Methodist 
 Connection. For more than a generation he 
 made his voice heard as a singer and preacher 
 wherever the uncouth but tenderly-cherished 
 words of his native tongue were familiar. He 
 was famous as a revivalist, and marvelously 
 popular all through North and South Wales. 
 He died at Pantycelyn, January 11, 1791. 
 
 Of this poem now before us it needs only 
 to be said that William Williams wrote it in 
 Welsh, and it was published in his Allehtia, 
 1745. The earliest translation of it into Eng- 
 lish was made by Rev. Peter Williams of 
 Carmarthen, 1771, and published in his 
 Hymns on Various Subjects. Then Rev. 
 William Williams accepted a portion of the 
 other version, added a new stanza to what he 
 took, and printed the whole on a leaflet, with 
 this heading : " A Favorite Hymn sung by 
 Lady Huntingdon's Young Collegians. 
 Printed by the desire of many Christian 
 friends. Lord, give it thy blessing !" Thus 
 it was adopted into the Lady Huntingdon 
 Collection, about 1772. 
 
 One line in the third stanza, " Death of 
 death, and hell's Destruction," has caused a 
 great deal of worry first and last. Singers 
 seemed not to understand it. Jesus Christ is 
 the " Death of death," and the Destruction of 
 hell ; he is here personified and adoringly ad- 
 dressed by the soul which wishes to be 
 landed out of reach of death and hell, safe 
 " on Canaan's side " of Jordan. The Ameri- 
 can Methodist Hymnal has cut out the invo- 
 cation bodily, and substituted the tame line, 
 " Bear me through the swelling current." 
 746 "Leadtu." 85,75.6!. 
 
 LEAD us, heavenly Father, lead us 
 O'er the world's tempestuous sea; 
 
 Guard us, guide us, keep us, feed us, 
 For we have no help but thee; 
 
 Yet possessing Every blessing, 
 If our God our Father be. 
 
 2 Saviour, breathe forgiveness o'er us ; 
 All our weakness thou dost know ; 
 
 Thou didst tread this earth before us ; 
 
 Thou didst feel its keenest woe; 
 Lone and dreary, Faint and weary, 
 
 Through the desert thou didst go.
 
 COURAGE AND CHEER. 
 
 323 
 
 3 Spirit of our God, descending, 
 Fill our hearts with heavenly joy ; 
 
 Love with every passion blending, 
 Pleasure that can never cloy ; 
 
 Thus provided, Pardoned, guided, 
 Nothing can our peace destroy. 
 
 A very beautiful hymn by James Edmes- 
 ton, invoking the Holy Trinity, with an ex- 
 quisite felicity of address to each one of the 
 three Persons in the Godhead in turn. It ap- 
 peared in his Sacred Lyrics, 1821. There 
 we have the account of its composition ; the 
 author gives it the title : " Hymn, written for 
 the Children of the London Orphan Asylum." 
 It has had a wide circulation ; and has been 
 rendered into many languages ; and the 
 record is carefully made of it also, as if the 
 special honor had to be noted, that it had 
 been translated into one dead one, namely, 
 the Latin, "Due nos, Genitor Calestts." 
 
 747 
 
 " The Pillar Guide? 
 
 8s, 75, 45. 
 
 SAVIOUR, through the desert lead us, 
 
 Without thee we cannot go ; 
 Thou from cruel chains hast freed us, 
 
 Thou hast laid the tyrant low : 
 Let thy presence 
 
 Cheer us all our journey through. 
 
 2 When we halt, no track discovering, 
 Fearful lest we go astray, 
 
 O'er our path the pillar hovering, 
 Fire by night, and cloud by day, 
 
 Shall direct us : 
 Thus we shall not miss our way. 
 
 3 When our foes in arms assemble, 
 Ready to obstruct our way, 
 
 Suddenly their hearts shall tremble, 
 Thou wilt strike them with dismay; 
 
 And thy people, 
 Led by thee, shall win the day. 
 
 Rev. Thomas Kelly again: in his Psalms 
 and Hymns, 1802, we find this excellent song 
 for the House of our Pilgrimage. It is en- 
 titled " Divine Guidance Desired," and the 
 author has added a reference to Psalm 78 : 53 : 
 "And he led them on safely, so that they 
 feared not; but the sea overwhelmed their 
 enemies." The picturesque suggestion, there- 
 fore, is of Israel at the moment when the pil- 
 lar of fire and cloud was turned to face their 
 foes : " And it came to pass, that in the 
 morning watch the Lord looked into the host 
 of the Egyptians through the pillar of fire and 
 of the cloud, and troubled the host of the 
 Egyptians." What wonder that they were 
 in consternation when the glance of Jehovah's 
 awful presence came flashing across the 
 swirl of waters ! - 
 
 748 " Christian Martyrs." 
 
 LET the church new anthems raise ; 
 
 Wake the song of gladness ; 
 God himself to joy and praise 
 
 Turns the martyrs' sadness : 
 
 P. M. 
 
 Bright the day that won their crown, 
 Opened heaven's bright portal, 
 
 As they laid the mortal down 
 To put on the immortal. 
 
 2 Never flinched they from the flame, 
 From the torture never ; 
 
 Vain the foeman's sharpest aim, 
 
 Satan's best endeavor : 
 For by faith they saw the land 
 
 Decked in all its glory, 
 Where triumphant now they stand 
 
 With the victor's story. 
 
 3 Up and follow, Christian men ! 
 Press through toil and sorrow ; 
 
 Spurn the night of fear, and then, 
 
 Oh, the glorious morrow ! 
 Who will venture on the strife? 
 
 Blest who first begin it ; 
 Who will grasp the Land of Life ? 
 
 Warriors, up and win it ! 
 
 This is another of Rev. Dr. John Mason 
 Neale's fine translations from the Greek, first 
 published in his Hymns of the Eastern 
 Church, 1862. The original is the work of 
 St. Joseph the Hymnographer. He was a 
 slave in Crete for many years, having been 
 captured by pirates ; but on regaining liberty 
 he returned to Constantinople and established 
 there a monastery, which quickly became 
 famous through his eloquence as an orator. 
 A dispute as to matters of worship led to his 
 banishment, but he was recalled by the Em- 
 press Theodora and raised to a position of 
 great influence. Friendship for his superior, 
 Photius, Patriarch of Constantinople, who fell 
 into disfavor, led to a second exile, in which 
 he died, A. D. 883. The poem given here 
 was written in celebration of two saints, 
 Timothy and his wife, Maura, whose martyr- 
 dom was commemorated by the Church of 
 Constantinople. The words are full of a 
 spirit so heroic that the dreaded foe, death, is 
 robbed of half his terrors. We are reminded 
 by St. Paul that this is " the last enemy that 
 shall be destroyed." Perhaps no writer of 
 our time has better expressed unfaltering 
 bravery and confidence in the face of death 
 than Robert Browning in his " Prospice," 
 which has been pronounced one of the grand- 
 est of contemporary poems : 
 
 " I was ever a fighter, so one fight more, 
 
 The best and the last ! 
 
 I would hate that death bandaged my eyes, and 
 forbore, 
 
 And bade me creep past. 
 No ! let me taste the whole of it, fare like my peers> 
 
 The herpes of old, 
 Bear the brunt, in a minute pay glad life's arrears 
 
 Of pain, darkness and cold. 
 For sudden the worst turns the best to the brave ; 
 
 The black minute 's at end, 
 And the elements' rage, the fiend voices that rave, 
 
 Shall dwindle, shall blend, 
 
 Shall change, shall become first a peace out of 
 pain, 
 
 Then a light, then thy breast, 
 O thou soul of my soul ! I shall clasp thee again, 
 
 And with God be the rest !"
 
 324 
 
 CHRISTIAN EXPERIENCE. 
 
 749 " Looking unto Jesus." 83,73,75. 
 LOOK to Jesus! till, reviving. 
 
 Faith and love thy life-springs swell, 
 Strength for all good things deriving; 
 
 Jesus hath done all things well. 
 Work, while it is called to-day, 
 Works which shall not fade away. 
 
 2 Look to Jesus, prayerful waking 
 Where thy feet on roses tread ; 
 
 Follow, worldly pomp forsaking, 
 
 With thy cross, where he hath led. 
 Baffled shall the tempter flee, 
 And God's angels come to thee. 
 
 3 Look to Jesus, when, dark lowering, 
 Perils thy horizon dim ; 
 
 Once from him a band fell cowering; 
 
 Calm in tempests, look on him; 
 Wind and billow, fire and flood 
 Forward ! brave by trusting God. 
 
 4 Look to Jesus still to shield thee, 
 When no longer thou may'st live ; 
 
 In that last need, he will yield thee 
 Peace the world can never give ; 
 He who finished all for thee 
 Takes thee, then, with him to be. 
 
 A very spirited translation of a Swedish 
 hymn, made by Mrs. Elizabeth Charles, the 
 author of many books, among which perhaps 
 the best known is the Schonberg-Cotta Family. 
 This lady was born at Tavistock, in Devonshire, 
 England, January 2, 1828. She was the daugh- 
 ter of John Rundle, who was at one time a 
 Member of Parliament, and Deputy-Lieuten- 
 ant for the County of Devon. Her husband 
 was Andrew Paton Charles, to whom she was 
 married, March 20, 1851 ; he died June 4, 
 1868. The literary life of Mrs. Charles began 
 in 1850 with a translation of Neander's Light 
 in Dark Places ; Memorials of Christian Life 
 in the Middle Ages. She is now living at 
 Hampstead, near London. She has been more 
 known as the writer of historical novels of 
 the highest class than by her contributions to 
 hymnals. 
 
 A Swedish bishop, Franz Michael Franzen, 
 was the author of the original of this fine lyric. 
 He was born atUleaborg, in Finland, in 1772, 
 and studied at the University of Abo, where 
 he afterward became Librarian and Professor 
 of Literary History. After his ordination he 
 was successively minister at Kumla, Orebro, 
 Sweden, and Santa Clara, in Stockholm. He 
 became Bishop of Hernosand in 1 841 , in which 
 place he died in 1847. He wrote many poems, 
 and commenced an epic, Gustavus Adolphus 
 in Germany, which he never finished. The 
 English rendering of the hymn before us is 
 found in Christian Life in Song, 1858. The 
 Swedish piece commences, "Jesum haf i 
 standigt minne." 
 
 750 " Tried, Precious, Sure." Isa. 28 : 16. 8s, "s, 75. 
 
 THROUGH the yesterday of ages, 
 Jesus, thou hast been the same ; 
 
 Through our own life's checkered pages, 
 Still the one dear changeless name ; 
 
 Well may we in thee confide, 
 Faithful Saviour, proved and tried. 
 
 2 Joyfully we stand and witness 
 Thou art still to-day the same; 
 
 In thy perfect, glorious fitness, 
 
 Meeting every need and claim ; 
 Chiefest often thousand thou ! 
 Saviour, O most precious, now ! 
 
 3 Gazing down the far for ever, 
 Brighter glows the one sweet name, 
 
 Steadfast radiance paling never, 
 
 Jesus, Jesus ! still the same; 
 Evermore thou shall endure, 
 Our own Saviour, strong and pure. 
 
 Miss Frances Ridley Havergal continued to 
 work while she lived, and to write as long al- 
 most as she breathed. She composed this 
 hymn at Leamington in Warwickshire, Eng- 
 land, November, 1876. It was published two 
 years later, in her Loyal Responses, 1878. She 
 entitled it, " Jesus always the same." The 
 writer of this annotation was once, when in 
 serious weakness and ill health, at this same 
 " Hydro," as they call Sanitariums in Eng- 
 land. He sat down in his listlessness on a 
 certain occasion to thrum away a tedious hour 
 on the piano in the common drawing-room. 
 After a while some one of the guests said 
 very quietly, " That was one of Fannie Haver- 
 gal's pieces ; she often played and sung for us 
 when she stayed here." It will be a singular 
 experience for any man on that day when he 
 suddenly finds himself unconsciously on the 
 seat where that wonderful creature of God 
 used to sit to compose her music and to sing 
 her hymns ! 
 
 75 | "Christ, our Head." 8s, ys, 75. 
 
 RISE, ye children of salvatior, 
 All who cleave to Christ the Head : 
 
 Wake, arise! O mighty nation, 
 Ere the foe on Zion tread 
 
 He draws nigh, and would defy 
 
 All the hosts of God most high. 
 
 2 Saints and heroes long before us 
 Firmly on this ground have stood : 
 
 See their banners waving o'er us 
 
 "Conquerors through the Saviour's blood !" 
 Ground we hold, whereon of old 
 Fought the faithful and the bold. 
 
 3 When his servants stand before him, 
 Each receiving his reward ; 
 
 When his saints in light adore him, 
 
 Giving glory to the Lord 
 Victory ! our song shall be, 
 Like the thunder of the sea ! 
 
 This hymn was taken for Laudes Domini 
 from the London Temple Hymm-Book, 1867. 
 Who made the English version it is not easy 
 to say. It is said to have appeared first in 
 Mrs. Bevan's Songs of Eternal Life, 1858. 
 But it is not announced that the compiler of 
 that collection was the author of it. It will 
 have to satisfy us for a while to say that it is 
 a rendering from "Auf! ihr Christen, Christi
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 325 
 
 Gliedsr" and that this German lyric was 
 composed by Rev. Justus Falckner, the first 
 Lutheran clergyman ever ordained in 
 America. 
 
 He was born in Langenreinsdorf, Saxony, 
 November 22, 1672, and began his theologi- 
 cal studies at the University of Halle in 1693 ; 
 but after his graduation, feeling that the re- 
 sponsibility of the ministerial calling was 
 greater than he cared to undertake, he ac- 
 cepted a power of attorney for the sale of 
 certain of the lands of William Penn, in 
 Pennsylvania, and came to America. In 
 1701 he sold a large tract of this property to 
 a number of Swedes for the purpose of 
 founding a colony, and by his intercourse 
 with the leaders of this little body of emi- 
 grants, who were men of deep piety, he was 
 led to reconsider his views on the subject of 
 the ministry, and so was ordained in the 
 Swedish Church of Wicacoa, Philadelphia, 
 November 24, 1703. He had charge suc- 
 cessively of the Dutch settlement near New 
 Hannover, and of the Lutheran congregations 
 at New York and Albany. He proved a 
 zealous and efficient laborer in the Master's 
 vineyard, and was called to his rest about 
 the year 1723. 
 
 752 
 
 /. Samuel 3 : 10. 
 
 8s, 75, -js. 
 
 MASTER, speak ! thy servant heareth, 
 Longing for thy gracious word, 
 
 Longing for thy voice that cheereth ; 
 Master, let it now be heard. 
 
 1 am listening, Lord, forthee; 
 What hast thou to say to me ? 
 
 2 Often through my heart is pealing 
 Many another voice than thine ; 
 
 Many an unwilled echo stealing 
 
 From the walls of this thy shrine. 
 Let thy longed-for accents fall ; 
 Master, speak ! and silence all. 
 
 3 Master, speak ! I do not doubt thee, 
 Though so tearfully I plead ; 
 
 Saviour, Shepherd ! oh, without thee 
 
 Life would be a blank indeed. 
 But I long for fuller light, 
 Deeper love and clearer sight. 
 
 4 Speak to me by name, O Master, 
 Let me know it is to me ; 
 
 Speak, that I may follow faster, 
 
 With a step more firm and free, 
 Where the Shepherd leads the flock, 
 In the shadow of the rock ! 
 
 The first line of this hymn marks it as the 
 full utterance of Frances Ridley Havergal's 
 life : " Master, -speak ! thy servant heareth." 
 She entitled it, " Fellowship with and Assist- 
 ance from Christ desired." It was written 
 on Sunday evening May 19, 1867, at Weston- 
 super-Mare. It may be found in her Minis- 
 try of Song, 1869. No definite mention of a 
 text is made, but the poem evidently repro- 
 duces the scene, and presents the conversa- 
 
 tion between Samuel and Eli, as recorded in 
 I. Samuel 3:1-10. It is one of the most 
 dramatic passages in the Old Testament, and 
 this poem voices the sentiment as it makes 
 appeal to a genuine Christian's heart. 
 
 753 " Jesus only .'" 83,73,75. 
 
 "JESUS only!" In the shadow 
 
 Of the cloud so chill and dim, 
 We are clinging, loving, trusting, 
 
 He with us, and we with him : 
 All unseen, though ever nigh, 
 "Jesus only !" all our cry. 
 
 2 " Jesus only !" in the glory, 
 When.the shadows all are flown, 
 
 Seeing him in all his beauty, 
 Satisfied with him alone; 
 
 May we join his ransomed throng, 
 
 "Jesus only!" all our song! 
 
 This was written by Miss Frances Ridley 
 Havergal at Pyrmont Villa, December 4, 1 870. 
 She entitled it, " Jesus All in All," and pub- 
 lished it in Under the Surface, 1874. 
 
 754 
 
 " He knoweth our frame." 
 
 8s, 73, 73. 
 
 YES, he knows the way is dreary, 
 Knows the weakness of our frame, 
 
 Knows that hand and heart are weary, 
 He in all points felt the same. 
 
 He is near to help and bless ; 
 
 Be not weary, onward press. 
 
 2 Look to him, who once was willing 
 All his glory to resign, 
 
 That, for thee the law fulfilling, 
 
 All his merit might be thine. 
 Strive to follow, day by day, 
 Where his footsteps mark the way. 
 
 3 Look to him, the Lord of Glory, 
 Tasting death to win thy life ; 
 
 Gazing on that wondrous story, 
 Canst thou falter in the strife ? 
 Is it not new life to know 
 That the Lord hath loved thee so ? 
 
 4 Look to him, and faith shall brighten, 
 Hope shall soar, and love shall burn, 
 
 Peace once more thy heart shall lighten ; 
 
 Rise, he calleth thee, return ! 
 Be not weary on thy way ; 
 Jesus is thy strength and stay. 
 
 Another of Miss Frances Ridley Havergal's 
 priceless hymns. She wrote it in r 867, entitled 
 it, " Encouragement," and published it in her 
 Ministry of Song, 1 869. The Scripture ref- 
 erence is to Psalm 103:13, 14, and is very 
 suggestive : " Like as a father pitieth his chil- 
 dren, so the Lord pitieth them that fear him. 
 For he knoweth our frame ; he remembereth 
 that we are dust." 
 
 755 None but Jesus. 8s, 73. 
 
 NONE but Christ ; his merit hides me, 
 
 He was faultless I am fair : 
 None but Christ, his wisdom guides me, 
 
 He was outcast I 'm his care. 
 
 2 None but Christ : his Spirit seals me, 
 
 Gives me freedom with control ; 
 None but Christ, his bruising heals me, 
 
 And his sorrow soothes my soul.
 
 326 
 
 CHRISTIAN EXPERIENCE. 
 
 3 None but Christ : his life sustains me, 
 
 Strength and song to me he is ; 
 None but Christ, his love constrains me, 
 
 He is mine and I am his. 
 
 In 1876 Mrs. Anne Ross Cousin, daughter 
 of Mr. David Ross Cundell of Leith, and 
 widow of Rev. William Cousin, an honored 
 minister of the Free Church of Scotland, set- 
 tled at Melrose, published a volume called 
 Immanuel's Land and Other Pieces, by A. R. 
 C. This contains a hundred and seven 
 poems, most of which would perhaps be con- 
 sidered unequal to the exigencies of public 
 worship, but all of which are spiritual and 
 good for private devotion. The hymn before 
 us is included in this collection. It is a sim- 
 ple-hearted outspoken utterance of her soul's 
 affection for her Lord. 
 
 Painters assure us that among the most 
 painful experiences they are called to endure 
 is that of meeting and conversing with a so- 
 called critic who seems utterly unable to com- 
 prehend the force, meaning, or beauty of their 
 pictures, through lack of artistic or imagina- 
 tive perception. Such have no " mind's eye, 
 Horatio." They are deficient in a true sym- 
 pathy with the subject, and so fail altogether 
 in liveliness. 
 
 Now, we are sure we have observed a like 
 dullness, and recorded a like poverty of re- 
 sults, in many a case while we have been con- 
 sidering the growth of Christians in the com- 
 munion and companionship of Christ. They 
 do not appear able to see him as he is revealed 
 in the Scriptures for their admiration. Hence 
 it has to be urged with much painstaking, 
 that, since he is proffered to us as our only 
 model, there needs to be a persistent endeavor 
 to ascertain by actual inquiry the secret of his 
 illustrious life. For the very earliest condition 
 of any success in a work of imitation must be 
 the keen and delicate that is, as we ought to 
 term it, an artistic appreciation of the pat- 
 tern offered. Out of this would come swiftly 
 a full glow of passionate love and enthusiasm. 
 
 756 "Jesus only." 8s, 73. 
 
 JESUS only, when the morning 
 
 Beams upon the path I tread ; 
 Jesus only, when the darkness 
 
 Gathers round my weary head. 
 
 2 Jesus only, when the billows 
 Cold and sullen o'er me roll ; 
 
 Jesus only, when the trumpet 
 
 Rends the tomb and wakes the soul. 
 
 3 Jesus only, when, adoring, 
 
 Saints their crowns before him bring ; 
 Jesus only, I will, joyous, 
 Through eternal ages sing. 
 
 This hymn was written by the Rev. Elias 
 Nason, and was sung with great power and 
 
 REV. ELIAS NASON. 
 
 pathos at his funeral. The author was a min- 
 ister connected with the Congregationalist 
 Church in New England, known and beloved 
 for many vigorous and useful years. He was 
 born at Wrentham, Mass., April 21, 1811. He 
 says himself : " In looking over the genea- 
 logical papers in our old family Bible, I dis- 
 cover that I was introduced into this bright 
 and beautiful world at two o'clock in the after- 
 noon of the first Sunday after Easter." He 
 prepared for college, 1 828, at Wrentham Acad- 
 emy, and, 1829, at the school in Marlborough, 
 and was admitted to the freshman class in 
 Brown University, 1831. Teaching in the 
 district schools, like many of the best men of 
 New England, and in other ways carrying 
 himself along through the costly years of study 
 as they were in those days, he was graduated 
 in due course in 1835. Then he commenced 
 teaching at the South. He was married in 
 Georgia to Miss Myra Anne Bigelow. He 
 made public profession of religion in 1839, 
 and shortly began study in preparation for the 
 ministry. In 1849 ne was licensed to preach, 
 and he says he did it " with fear and trem- 
 bling." 
 
 But he continued his profession of teaching, 
 becoming the principal of the High School in 
 Milford, Mass. Ultimately he was ordained as 
 pastor of the Congregational church in Natick, 
 Mass., May 5, 1852. Six years after he accept- 
 ed a call from the Mystic Church, in Medford, 
 Mass., " a church that receives its name, not 
 from its doctrines, but from the river that
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 327 
 
 flows through the town." From this he re- 
 signed in 1860, and in the spring of 1861 was 
 again settled in Exeter, New Hampshire. 
 
 When he left this, his last, charge in 1865, 
 he purchased a farm in North Billerica, Mass., 
 and took up his abode there. He named that 
 beautiful homestead " Brightside " most ap- 
 propriately, and there passed the remaining 
 twenty years of his life. He was often preach- 
 ing, sometimes assuming steady oversight of 
 small churches for a while, lecturing and writ- 
 ing, editing books, and setting out trees, and 
 in 1 874 for a recess spending fourteen months 
 in Europe. He celebrated his Golden Wed- 
 ding, November 29, 1886. By this time he 
 was well known as a hymnologist; in 1857 
 he had published his Congregational Hymn 
 Book, really one of the best and tastefullest 
 ever issued in New England ; and in 1863 he 
 was associated with Dr. Kirk in preparing the 
 Songs for Social and Public Worship. In this 
 latter volume the piece now before us ap- 
 peared. It was written at Natick somewhere 
 about 1856, and was first given to the public 
 in the Wellspring of Boston, with the au- 
 thor's own music attached to it. Mr. Nason 
 died at " Brightside," his home in North Bil- 
 lerica, June 17, 1887. Over the pulpit, appro- 
 priately wreathed with smilax, evergreen, and 
 daisies, was a tablet with these words in 
 white letters : " Blessed are the dead who die 
 in the Lord." 
 
 757 " With you always." 8s, 75. 
 
 ALWAYS with us, always with us 
 Words of cheer and words of love ; 
 
 Thus the risen Saviour whispers, 
 From his dwelling-place above. 
 
 2 With us when we toil in sadness, 
 Sowing much and reaping none ; 
 
 Telling us that in the future 
 Golden harvests shall be won. 
 
 3 With us when the storm is sweeping 
 O'er our pathway dark and drear ; 
 
 Waking hope within our bosoms, 
 Stilling every anxious fear. 
 
 4 With us in the lonely valley, 
 When we cross the chilling stream 
 
 Lighting up the steps to glory 
 With salvation's radiant beam. 
 
 " Lo, I am with you alway, even unto the 
 end of the world," Matthew 28:20, is the 
 text upon which the hymn before us is based. 
 Its author is Rev. Edwin Henry Nevin, D. D., 
 who, according to our present information, is 
 residing in Philadelphia, Pa. He was born in 
 Shippensburg, Pa., May 9, 1814, and received 
 his education at Jefferson College and at 
 Princeton Seminary. In 1842 he became 
 President of Franklin College, and subse- 
 quently had charge of a number of Presby- 
 terian churches. From 1857 to 1868, how- 
 
 ever, he was minister to two Congregational 
 churches. For six years thereafter he was 
 obliged to relinquish all pastoral work on ac- 
 count of ill-health ; then he received a call to 
 Lancaster, Pa., and went there as minister of 
 the Reformed Church. Advancing years 
 have compelled his retirement from active 
 life. As to his poems, he says : " ' Always 
 with us' was written in 1857. My hymns 
 were written chiefly on Sabbath evenings, 
 after I had been preaching through the day, 
 and was somewhat wearied with my labors. 
 The exercise seemed to be a means of grace 
 to my soul." 
 
 758 -<4 Living Christ. 8s, 75. 
 
 Now I KNOW the great Redeemer. 
 
 Know he lives and spreads his fame ; 
 Lives and all the heavens adore him ; 
 
 Lives and earth resounds his name. 
 
 . 2 My Redeemer lives within me, 
 
 Lives and heavenly life conveys ; 
 
 Lives and glory now surrounds me ; 
 
 Lives and I his name shall praise. 
 
 3 Pardon, peace, and full salvation 
 From my living Saviour flow ; 
 
 Light, and life, and consolation 
 All the good I e'er, can know. 
 
 4 Soon shall I behold my Saviour ; 
 He who lives and reigns above, 
 
 Lives and I shall live for ever, 
 Live and sing redeeming love ! 
 
 Four hundred and fifty-two hymns are ac- 
 credited to Rev. Richard Burnham, the au- 
 thor of the piece before us. He was born in 
 Guildford, Surrey, England, in 1749, and for 
 many years had charge of two Baptist 
 churches in London : the first in Little Chapel 
 Street and the second in Grafton Street, Soho. 
 Here he spent the greater part of his life, 
 laboring earnestly in the cause of Christ, and 
 writing most of his poems, which were sung 
 by his own congregations. Indeed his New 
 Hymns on Divers Subjects, 1783, was dedi- 
 cated, to his people. He died October 30, 
 1810, and was buried in Tottenham Court 
 Chapel, London. The hymn we quote ap- 
 peared in 1 794 with the title, " The Advocate." 
 
 It is to be feared that many readers take 
 the Gospels altogether in fragments ; their 
 investigations are disconnected and material- 
 istic. An hour of chance perusal, a few 
 verses here and there in one book to-day, and 
 far away in another book to-morrow, will 
 never give any one a balanced and complete 
 knowledge of Jesus Christ's character as a 
 beautiful whole. It would be like looking at 
 a flower by a microscopic examination of one 
 of its petals or a few of its pollen-grains, now 
 a stem and then a stamen. We are in dan- 
 ger of losing all notion of symmetry, entirety, 
 and living embodiment of perfected grace.
 
 3 28 
 
 CHRISTIAN EXPERIENCE 
 
 We could not analyze any man in this way. 
 Moreover, we sometimes lose force in pursuit 
 of external details. Plant us by the well in 
 Samaria, and we fall to tracing its circum- 
 ference with a measuring-line, and sounding 
 its depth with a plummet, and trying to recall 
 some remembrance of Jacob. Yet there sits 
 the Master, waiting for us to look him in the 
 face ! Our entire being ought to be awake to 
 its own overwhelming necessities, until we see 
 in Jesus alone our everlasting and sufficient 
 supply. He himself is the well of living water. 
 Young Christians certainly are to read the 
 Bible definitely, that it may disclose to them 
 more of the Saviour. Our souls faint for 
 help, and there in Jesus Christ we find it. As 
 a Brazilian slave seeks in the deep bed of the 
 river for diamonds, and sees nothing but dia- 
 monds, and gathers nothing but diamonds, 
 and thinks the day dreary and disastrous 
 when no diamonds are discovered, so we 
 ought to study the Gospels for instruction 
 concerning Christ, and feel that the study is 
 lost when no instruction is gained concerning 
 Christ. 
 
 759 "Under his Shadow." 73. 
 
 SAVIOUR, let thy love for me 
 Keep me ever near to thee ; 
 Here I feel no evil thing, 
 In the shadow of thy wing. 
 
 2 When the storms of care and doubt 
 Toss my weary soul about, 
 Then I flee for sheltering 
 To the shadow of thy wing. 
 
 T, In the light too great for me, 
 Blind and faint I come to thee ; 
 Then, dear Lord, how comforting 
 Is the shadow of thy wing. 
 
 4 When my sorest troubles be, 
 Let me hide myself in thee : 
 Even sorrow then can bring 
 But the shadow of thy wing. 
 
 5 Soon the evening time will come, 
 Soon the darkness bring me home ; 
 Still my happy soul will sing, 
 
 ' Tis the shadow of thy wing. 
 
 6 Safe for ever to abide 
 Where the quiet waters glide, 
 Never more I need to cling 
 To the shadow of thy wing. 
 
 So meager are the details obtainable as to 
 the personal history of Miss H. O. Knowlton, 
 the author of the hymn before us, that we 
 can say authoritatively only that she was at 
 school in Illinois when she wrote the poem ; 
 that she has since married and gone to live in 
 the West, and her name and identity, like those 
 of many other good and talented women, 
 are merged in those of her husband. But 
 the few hymns she has left behind her 
 are worth cherishing. This one in particular, 
 first published in Spiritual Songs for the 
 
 Sunday-School, 1878, with its perfect meter, 
 its tasteful refrain, and its devout spirit, is 
 popular, as it ought to be. She saw a match- 
 less beauty in a verse of God's Word, and 
 fixed it for ever in our memories : Psalm 
 63 : 7. Quickness in appreciation is very 
 delicate, and seems sometimes a rare gift ; 
 but it can be cultivated even in confessedly 
 dull people. We can become accustomed to 
 detect the characteristics of our Master and 
 Model in every line and verse of the inspired 
 Word, if we sincerely and sedulously de- 
 sire it. 
 
 And really it is worth the effort. When 
 we journey around with him through the 
 villages, go with him into the mountain to 
 pray, sit with the eager multitudes that hear 
 him preach, wonder with the hushed throngs 
 of common people who marvel at his mira- 
 cles when we mark the tireless zeal to do 
 good and be kind, the unflagging energy to 
 relieve a widow's wail or an orphan's mourn- 
 ing, the infinite majesty preserved under 
 pressure of undeserved abuse, the tender 
 compassion, the considerate charity, the un- 
 disturbed meekness, the clear devotion to 
 truth, the bending obedience of his prayerful 
 will oh, when we see all this, as well as the 
 measureless repose of power in reserve, and 
 the grandeur of single-hearted fidelity to 
 purpose when each grace and each beauty 
 of that faultless Presence comes more and 
 more frequently into view when that recog- 
 nized, beloved, well-known Form passes out 
 and in under our eye, and we have already 
 grown so alert as to catch its signs of coming, 
 and our loving souls begin to watch for it 
 more than they who watch for the morning 
 then, ever clearer and ever nearer, we be- 
 hold him whom we long to see ; then, too, the 
 wish and the yearning become more and 
 more desirous, until out of the abundance of 
 the heart the mouth speaketh, and praise be- 
 comes prayer : " Oh, that I might be like 
 thee, O Immanuel ! Oh, that I might myself 
 resemble him I so much revere ! Whom have 
 I in heaven but thee ? and there is none upon 
 earth that I desire beside thee ! " 
 
 "I am what I am." 
 
 BLESSED fountain, full of grace! 
 
 Grace for sinners, grace for me, 
 To this source alone I trace 
 
 What I am, and hope to be. 
 
 2 What I am, as one redeemed, 
 Saved and rescued by the Lord ; 
 
 Hating what I onco esteemed, 
 Loving what I once abhorred. 
 
 3 What I hope to be ere long, 
 When I take my place above ; 
 
 When I join the heavenly throng ; 
 When I see the God of love. 
 
 7s.
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 329 
 
 4. Then I hope like him to be, 
 Who redeemed his saints from sin, 
 
 Whom I now obscurely see, 
 Through a vail that stands between. 
 
 5 Blessed fountain, full of grace ! 
 
 Grace for sinners, grace for me; 
 To this source alone I trace 
 
 What I am, and hope to be. 
 
 Taken from Rev. Thomas Kelly's Hymns 
 on Various Passages of Scripture, Third 
 Edition, 1809, where it is entitled " Fountain 
 for Sin," and refers to Zechariah 13:1. It is 
 recorded of Rev. John Newton that at family 
 prayers he used to follow the passage of 
 Scripture with some brief comment. One 
 morning he had just read I. Corinthians 15: 
 9-11. Closing the Bible, he said, as if talk- 
 ing to himself : " I am not what I wish to be, 
 I am not what I ought to be, I am not what 
 I hope to be, but I am not what I was, and, 
 by the grace of God, ' I am what I am ' ; let 
 us pray." 
 
 76 I " The Name of Jesus." 75. 
 
 WARRIOR kings their titles gain 
 From the nations they enchain ; 
 Jesus, thou by worthier deed 
 " From the thousands thou hast freed 
 
 2 Jesus only name that "s given 
 Under all the mighty heaven, 
 Which can dying souls restore, 
 And give life for evermore. 
 
 3 Let not sins insane and base 
 From our rebel hearts efface 
 
 This ble:;t name with blessings fraught, 
 By thy blood so dearly bought. 
 
 In the Paris Breviary, 1736, the Latin 
 original of this hymn, " Victis sibi cogno- 
 mina," is given for the " Feast of the Cir- 
 cumcision at Second Vespers." Its six stan- 
 zas are also to be found in Cardinal New- 
 man's Hymni Ecclesice; translated into Eng- 
 lish, they appear in Chandler's Hymns of 
 the Primitive Church, 1837. It seems likely 
 that the work of rendering into English was 
 done by the compilers of Hymns, Ancient 
 and Modern, with perhaps a reference to 
 what had been accomplished by others. The 
 value of the little cento of verses here lies in 
 its disclosure of the strange reversal of con- 
 ditions under the Gospel plan of salvation. 
 Warrior kings are famous for conquering : 
 Jesus is glorious in freeing. Wonderful con- 
 flict is that of a sinner for his redemption ; 
 he stoops that he may rise ; the soul that 
 surrenders gains the victory, and he who is 
 triumphed over wears the crown. 
 
 762 The name "Jesus." 75. 
 
 JESUS ! name of wondrous love ! 
 Name all other names above ! 
 Unto which must every knee 
 Bow in deep humility. 
 
 2 Jesus ! name decreed of old : 
 To the maiden mother told, 
 Kneeling in her lowly cell, 
 
 By the angel Gabriel. 
 
 3 Jesus ! name of priceless worth 
 To the fallen sons of earth, 
 
 For the promise that it gave 
 "Jesus shall his people save." 
 
 4 Jesus ! only name that 's given 
 Under all the mighty heaven, 
 Whereby man, to sin enslaved, 
 Bursts his fetters, and is saved. 
 
 5 Jesus ! name of wondrous love ! 
 Human name of God above; 
 Pleading only this we flee. 
 Helpless, O our God, to thee. 
 
 Bishop William Walsham How has in 
 common use more than sixty hymns, of 
 which this is to be reckoned as among the 
 simplest and the best. It was included in 
 Psalms and Hymns, compiled by himself with 
 Rev. Thomas Baker Morrell, 1854. The 
 Scripture reference is to the account given of 
 the annunciation and birth of the Saviour : 
 Matthew i : 18-21. Jesus came to "save his 
 people from their sins." No scheme of relig- 
 ion can be of any avail to the fallen race of 
 men that does not make provision for sin. 
 
 763 " Immanuel." 75. 
 
 SWEETER sounds than music knows 
 Charm me in Imrnanuel's name; 
 
 All her hopes my spirit owes 
 To his birth, and: cross, and shame. 
 
 2 When he came, the angels sung, 
 " Glory be to God on high :" 
 
 Lord, unloose my stammering tongue; 
 Who should louder sing than I ? 
 
 3 Did the Lord a man become, 
 That he might the law fulfill, 
 
 Bleed and suffer in my room 
 And canst thou, my tongue, be still ? 
 
 4 No ; I must my praises bring, 
 Though they worthless are, and weak ; 
 
 For should I refuse to sing, 
 Sure the very stones would speak. 
 
 5 O my Saviour! Shield and Sun, 
 Shepherd, Brother, Lord, and Friend 
 
 Every precious name in one! 
 I will love thee without end. 
 
 This is No. 37, Book II., of the Olney 
 Hymns, 1779, and was composed by Rev. 
 John Newton. It celebrates the incarnation 
 of " Immanuel," God with us, " Lord and 
 Friend." This poet, having such a vivid 
 sense of what he owed to divine grace, was 
 pressed by gratitude unspeakable to sing and 
 pray and preach. No wonder he cries out, 
 " Who should louder sing than I ?" He feit 
 that if he should be silent the very stones 
 would speak. There is an interesting pas- 
 sage in Dibdin's Reminiscences of a Literary 
 Life, worth quoting just here. He says : 
 " I remember, when a lad of about fifteen, 
 being taken by my uncle to hear the well-
 
 330 
 
 CHRISTIAN EXPERIENCE. 
 
 known Mr. Newton, the friend of Cowper, 
 the poet, preach his wife's funeral sermon in 
 the church of St. Mary Woolnoth, in Lom- 
 bard Street. Newton was then well-stricken 
 in years, with a tremulous voice, and in the 
 costume of the full-bottomed wig of the day. 
 He had, and always had, the entire posses- 
 sion of the ear of his congregation. He 
 spoke at first feebly and leisurely ; but as he 
 warmed, his ideas and his periods seemed 
 mutually to enlarge ; the tears trickled down 
 his cheeks, and his action and expression 
 were at times quite out of the ordinary 
 course of things. He always preached 
 extemporaneously. It was as the ' mens 
 agitans molem et magno se cor pore miscens.' 
 In fact the preacher was one with his dis- 
 course. To this day I have not forgotten 
 his text; it was in Habakkuk 3: 17, 1 8. 
 ' Although the fig tree shall not blossom, 
 neither shall fruit be in the vines ; the labor 
 of the olive shall fail, and the fields shall 
 yield no meat ; the flock shall be cut off from 
 the fold, and there shall be no herd in the 
 stalls ; yet I will rejoice in the Lord, I will 
 joy in the God of my salvation.' " 
 
 764 " Altogether lovely." 75. 
 
 EARTH has nothing sweet or fair, 
 Lovely forms or beauties rare, 
 But before my eyes they bring 
 Christ, of beauty Source and Spring. 
 
 2 When the morning paints the skies, 
 When the golden sunbeams rise, 
 Then my Saviour's form I find 
 Brightly imaged on my mind. 
 
 3 When the star-beams pierce the night, 
 Oft I think on Jesus' light; 
 
 Think how bright thatlight will be, 
 Shining through eternity. 
 
 4 Come, Lord Jesus ! and dispel 
 This dark cloud in which I dwell, 
 And to me the power impart 
 
 To behold thee as thou art. 
 
 This is a translation by Miss Frances Eliz- 
 abeth Cox, who is well known for her suc- 
 cess in that department of literature. In 
 1841 she published in London a collection of 
 about fifty pieces, entitled, Sacred Hymns 
 from the German, among which this ap- 
 peared. The author of the original poem 
 was Johann Schemer, a Silesian born at Bres- 
 lau. His father was a member of the Polish 
 nobility who had been forced to leave his na- 
 tive land because of his adherence to Lutheran- 
 ism, and the boy was educated strictly in that 
 communion. He studied at the University of 
 Padua, graduating in 1648. On his return he 
 was appointed private physician to the Duke 
 of Wiirttemberg-Oels, but he had already be- 
 gun to waver in his religious ideas, and the 
 
 severe Lutheranism of the court did not suit 
 him. In Holland formerly he had met with 
 the writings of Jakob Bohme, and he was so 
 strongly influenced by them that when he 
 wished to publish a volume of poems, the 
 permission was refused by the court authori- 
 ties on account of the mystical tendency 
 shown in them. Soon after he resigned his 
 post and went to Breslau, where he became 
 acquainted with the Jesuits, who introduced 
 him to the study of mediaeval mysticism in 
 the Roman Catholic Church. In 1653 he was 
 formally received into that communion, and 
 took the name of " Angelus," probably after 
 a Spanish mystic of the sixteenth century. 
 He finally decided to enter the priesthood, 
 and was ordained in 1661. His death oc- 
 curred at a monastery in Breslau, July 9, 
 1677. Scheffler was a voluminous writer, but 
 deserves a lofty place in German hymnody. 
 Many of his works were long supposed to be 
 anonymous ; the " A.," for Johann Angelus, 
 being often interpreted as Incerti Autoris. 
 " A large number are hymns almost perfect 
 in style and beauty of rhythm, the fruits in- 
 deed of mysticism, but chastened and kept in 
 bounds by deep reverence, and by a true and 
 fervent love to the Saviour." 
 
 765 " To live is Christ." 73. 
 
 CHRIST, of all my hopes the Ground, 
 
 Christ, the Spring of all my joy, 
 Still in thee let me be found, 
 
 Still for thee my powers employ. 
 
 2 Fountain of o'erflowing grace ! 
 Freely from thy fullness give ; 
 
 Till I close my ea'rthly race, 
 Be it " Christ for me to live !" 
 
 3 Firmly trusting in thy blood, 
 Nothing shall my heart confound ; 
 
 Safely I shall pass the flood, 
 Safely reach Immanuel's ground. 
 
 4 When I touch the blessed shore, 
 Back the closing waves shall roll ! 
 
 Death's dark stream shall nevermore 
 Part from thee my ravished soul. 
 
 5 Thus oh, thus an entrance give 
 To the land of cloudless sky ; 
 
 Having known it " Christ to live," 
 Let me know it "gain to die." 
 
 Rev. Ralph Wardlaw, D. D., in 1803, pub- 
 lished his Selection of Hymns, to which, in its 
 fifth edition, 1817, he appended a Supple- 
 ment ; in this the hymn now before us ap- 
 peared as No. 458. It was in two parts, 
 thirteen stanzas of four lines in all. From 
 these the verses in common use have been 
 chosen. The reference is to Philippians 1:21: 
 " For to me to live is Christ, and to die is 
 gain." Little attention is paid nowadays to 
 this old announcement of the apostle Paul. 
 A man who should soberly assert that he
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 331 
 
 was going to construct a life upon such a 
 plain declaration would be voted a lunatic by 
 most of his fellows. Indeed, real religious 
 self-denial has always been deemed weakness. 
 A hundred and fifty years ago people in Great 
 Britain who spoke the colloquial English 
 language so the pious old Gurnall tells us 
 signified their contemptuous estimation of 
 exact unworldliness by the nickname they 
 gave. They said of a silly fool, " He is an 
 Abraham." And those of us who were 
 reared in New England will not need to be 
 reminded that even now the villagers speak 
 of a temperate young man, weak in the head, 
 as a " Josey." Abraham left a good place 
 for a poorer at the call of the Lord. And 
 Joseph refused sin when it came to him with- 
 out the seeking. The world will never count 
 such things as wise policies. Most men are 
 commonplace and low in all their estimates 
 of daily existence. To grow rich seems to 
 many only a chance to grow luxurious. It is 
 said that John Jacob Astor once replied to an 
 inquisitive man, who asked him how much 
 money he had, "Just enough, sir, so that I 
 can eat one dinner a day !" How much 
 wealth would a man need to enable him to 
 eat two ? And does a man want to wear his 
 overcoat in the summer months for fear peo- 
 ple will think he cannot afford one ? 
 
 766 " He first loved us." js. 
 
 SAVIOUR ! teach me, day by day, 
 Love's sweet lesson to obey ; 
 Sweeter lesson cannot be, 
 .Loving him who first loved me. 
 
 2 With a child-like heart of love, 
 At thy bidding may I move ; 
 Prompt to serve and follow thee, 
 Loving him who first loved me. 
 
 3 Teach me all thy steps to trace, 
 Strong to follow in thy grace ; 
 Learning how to love from thee, 
 Loving him who first loved me. 
 
 4 Love in loving finds employ 
 In obedience all her joy ; 
 
 Ever new that joy will be, 
 Loving him who first loved me. 
 
 5 Thus may I rejoice to show 
 That I feej the love I owe ; 
 Singing, till thy face I see, 
 
 Of his love who first loved me. 
 
 Many volumes of poems for children bear 
 the name of Miss Jane Elizabeth Leeson, 
 and the piece we quote is taken from her 
 Hymns and Scenes of Childhood, \ 842 ; but 
 of the lady herself we can discover no par- 
 ticulars whatever. She has made a number 
 of meritorious translations from the German 
 and the Latin, and some of her lyrical songs 
 are in common use, both in Great Britain 
 and in America. It really seems as if we 
 
 might deplore that the facts, concerning the 
 life of one whose words indicate a most in- 
 teresting character, rich in spiritual experi- 
 ence, are not to be obtained. This hymn 
 makes a refrain out of a text of Scripture, 
 I. John 4: 19. We love Jesus Christ because 
 he first loved us ; that puts the new principle 
 of love into our souls ; thenceforth all ex- 
 istence is welcome and bright, happy and 
 holy ; and thus a genuine Christian becomes 
 joyous as he sings. It is a frightful mistake 
 to suppose, and a willful perversion to assert, 
 that Christianity as a scheme of faith is tame, 
 insipid, and lifeless. It ought not to be con- 
 sidered even witty to quote in such a con- 
 nection Job's petulant words : " Is there any 
 taste in the white of an egg ? " For the fact 
 is, the religion of Jesus Christ can lift the 
 heart and satisfy the soul better than any- 
 thing else that is known to fallen and sad- 
 dened men. The gospel restores the race 
 and purifies the world. And if human beings 
 hold their peace, " the stones would im- 
 mediately cry out " with some glad hosanna 
 of their own. 
 
 767 "Christ, the Crucified." 75. 5!. 
 
 ASK ye what great thing I know 
 That delights and stirs me so? 
 What the high reward I win ? 
 Whose the name I glory in ? 
 
 Jesus Christ, the Crucified. 
 
 2 Who is life in life to me? 
 Who the death of death will be? 
 Who will place me on his right 
 With the countless hosts of jight ? 
 
 Jesus Christ, the Crucified. 
 
 3 This is that great thing I know ; 
 This delights and stirs me so; 
 Faith in him who died to save, 
 Him who triumphed o'er the grave, 
 
 Jesus Christ, the Crucified. 
 
 Rev. Dr. Benjamin Hall Kennedy trans- 
 lated this hymn from the " Wollt ihr ivissen 
 was mein Fret's?" of Rev Johann Christoph 
 Schwedler. This good man was born at Krobs- 
 dorf, December 21, 1672. He became pastor 
 at Niederwiese, in Germany, in 1701, and died 
 there suddenly, January 12, 1730. The ver- 
 sion into English is found in Dr. Kennedy's 
 Hymnologia Christiana, 1863. The theme 
 of the song is that Jesus Christ is what 
 " stirs " the Christian's heart. " The grand 
 natural feature of our northern life," said 
 Frederika Bremer, " is a conquered winter." 
 There can be no doubt that the extreme 
 temperature of those almost arctic regions of 
 Sweden needs warm hearts and inventive 
 minds to render them endurable. The fierce 
 blasts chill the blood ; vivacity and good cheer 
 must be had in order to make its currents 
 flow again. And so, as the tourists tell us,
 
 332 
 
 CHRISTIAN EXPERIENCE. 
 
 you will find, while you journey through Nor- 
 way or Sweden, as well as Northern Den- 
 mark, the hospitable lights gleaming in low 
 windows with a new friendliness of welcome, 
 the great fires roaring in the capacious chim- 
 neys, and simple-hearted neighbors coming 
 every evening to cluster at each other's board. 
 There are innocent entertainments for the 
 elders, intricate puzzle-games for the children, 
 and for the youths and maidens (telling the 
 never-old story) brave legends and sweet 
 songs. Thus the iciness of those Scandinavian 
 climates melts in the glow of charity and 
 kindly offices of considerate regard. The 
 secret of the genial villagers' success lies in 
 the fact that they not only subdue the winter, 
 but also ingeniously reproduce some sort of 
 organization like summer in its place. 
 
 See here a symbol of the task which a liv- 
 ing Christianity has set for itself to accom- 
 plish. It is no more nor less than a positive 
 triumph over the unregenerate winter in the 
 hearts of men at large. The gospel proposes 
 to introduce into all the torpor now reigning 
 in sinful humanity a vital cheer and charm, 
 which shall kindle it to attractiveness, and 
 bring back to it a semblance, at least, of the 
 summer day of its purity and peace. We can- 
 not banish winter, but we can conquer it. 
 
 768 Loving and Beloved. C. M. 
 
 Do NOT I love thee, O my Lord ? 
 
 Behold my heart, and see; 
 And turn the dearest idol out 
 
 That dares to rival thee. 
 
 2 Is not thy name melodious still 
 To mine attentive ear? 
 
 Doth not each pulse with pleasure bound, 
 My Saviour's voice to hear? 
 
 3 Hast thou a lamb in all thy flock 
 I would disdain to feed ? 
 
 , Hast thou a foe before whose face 
 
 I fear thy cause to plead ? 
 
 4 Would not my heart pour forth its blood 
 In honor of thy name? 
 
 And challenge the cold hand of death 
 To damp the immortal flame? 
 
 5 Thou knowest that I love thee, Lord ; 
 But, oh, I long to soar 
 
 Far from the sphere of mortal joys, 
 And learn to love thee more. 
 
 This is No. 246 in Dr. Philip Doddridge's 
 Hymns, 1755. There it bears the title, " Ap- 
 peal to Christ for the Sincerity of Love to 
 Him." The turn of admonition is reached 
 in the third stanza : would our love for the 
 Saviour constrain us to love those whom he 
 loves ? The answer is easy : the fact is, love 
 is of itself a force. Love urges to activity. 
 Love wins to love. A teacher brought one 
 of her Bible-class to me ; she tried to conceal 
 her anxiety and restrain her emotion. But 
 
 the boy caught a glimpse of the real tears 
 which she could not keep back from her eyes ; 
 and then he listened. Once an active merchant 
 told me a lamentable tale of his bookkeeper ; 
 he desired me to interpose and save the young 
 man from ruin. But never should I have 
 reached the heart of the clerk if I had not 
 happened to say his employer's voice faltered 
 when he spoke of him ; for so' he knew his 
 master cared for his good. Once I mentioned 
 to a clergyman that perhaps I could help a 
 disabled shoemaker with some little work, if 
 he would come and see me soon. And next 
 week I learned that this faithful friend, a city 
 missionary, walked six cold miles that winter 
 evening to tell the cobbler his good news be- 
 fore the midnight. And if ever I straitened 
 myself to get a place for a man, I did then for 
 him. For a man loved him, and then so did I. 
 Hence the whole truth is in the statement : 
 we love Christ because he loved us first. Then 
 the love of Christ constrains us to seek others 
 and lead them to love him ; and we teach 
 them to love a Saviour they never saw by 
 showing them how much we love him. Thus 
 we unconsciously grow Christ-like ourselves, 
 for his Spirit dwells within us. We learn to 
 love human beings because Christ loved the 
 lost race they belong to. And then men, see- 
 ing we love them, love us and our work. And 
 so the way is wide open to win them to God. 
 
 769 "He is precious." C. M. 
 
 BLEST Jesus! when my soaring thoughts ' 
 
 O'er all thy graces rove, 
 How is mv soul in transport lost, 
 
 In wonder, joy, and love ! 
 
 2 Not softest strains can charm my ears 
 Like thy beloved name; 
 
 Nor aught beneath the skies inspire 
 My heart with equal flame. 
 
 3 Where'er I look, my wondering eyes 
 Unnumbered blessings see ; 
 
 But what is life, with all its bliss, 
 If once compared with thee? 
 
 4 Hast thou a rival in my breast? 
 Search, Lord, for thou canst tell 
 
 If aught can raise my passions thus, 
 Or please my soul so well. 
 
 5 No ; thou art precious to my heart, 
 My portion and my joy : 
 
 For ever let thy boundless grace 
 My sweetest thoughts employ. 
 
 Another hymn by the old Nonconformist 
 preacher of Sudbury, England, Rev. Ottiwell 
 Heginbothom, published in Collyer's Collec- 
 tion, 1812. Some critics there are who dis- 
 like such strains of sentiment as these ; they 
 are wont to speak disparagingly of the writer. 
 No man's personal piety can be registered 
 according to the estimate which even his 
 best friends or worst enemies have of it. Yet
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 333 
 
 we must reach some sort of adjustment in 
 our association with each other ; that is true. 
 It is reported of Chalmers, that while listen- 
 ing to the converse of McCheyne and Burns 
 and the Bonars, and hearing them say " Pre- 
 cious Jesus " so much, he exclaimed, "A most 
 excellent brotherhood of men, if only they 
 might have done with their nursery endear- 
 ments!" We call all of them Chalmers 
 and the rest the saintliest of God's people ; 
 but to them he appeared hard, and to him 
 they appeared soft, yet they bore with each 
 other. The thing seems almost inconceiv- 
 able, that there should anybody try to cherish 
 a faith which is all intellectuality, or an ac- 
 tivity which is all bustle, or a love which is 
 all gushing. For the symmetry of real reli- 
 gion is its most noble characteristic. Such a 
 man as it necessitates will be all the more a 
 man because of its possession. There will 
 be in him no mere cold, crisp orthodoxy ; 
 though he certainly will have a faith. There 
 will be in him no stiffness of routine or ritual 
 drill ; though he certainly will be found work- 
 ing in worship. There will be in him no soft 
 sentimentalism that exhausts itself in singing ; 
 though he will joy quietly in the Lord when 
 the day's labor is over. But there will be in 
 him a living personality of the indwelling 
 Christ. 
 77O Psalm 71, C. M. 
 
 MY Saviour! my almighty Friend, 
 
 When I begin thy praise, 
 Where will the growing numbers end 
 
 The numbers of thy grace? 
 
 2 Thou art my everlasting trust : 
 Thy goodness I adore ; 
 
 And, since I knew thy graces first, 
 I speak thy glories more. 
 
 3 My feet shall travel all the length 
 Of the celestial road ; 
 
 And march, with courage in thy strength, 
 To see my Father God. 
 
 4 How will my lips rejoice to tell 
 The victories of my King ! 
 
 My soul, redeemed from sin and hell, 
 Shall thy salvation sing. 
 
 This is Dr. Isaac Watts' version of Psalm 
 71, Second Part, C. M. It has for its title, to 
 show its evangelical character, " Christ our 
 Strength and Righteousness." 
 
 77 I ffis name Jesus. C. M. 
 
 JESUS ! I love thy charming name, 
 
 'T is music to mine ear ; 
 Fain would I sound it out so loud 
 
 That earth and heaven should hear. 
 
 2 Yes ! thou art precious to my soul, 
 
 My transport and my trust ; 
 Jewels, to thee, are gaudy toys, 
 
 And gold is sordid dust. 
 
 3 All my capacious powers can wish, 
 In thee doth richly meet ; 
 
 Not to mine eyes is light so dear, 
 Nor friendship half so sweet. 
 
 4 Thy grace still dwells upon my heart, 
 And sheds its fragrance there ;' 
 
 The noblest balm of all its wounds, 
 The cordial of its care. 
 
 This is to be found in Dr. Philip Doddridge's 
 Hymns, 1755. ^ i s entitled," Christ precious 
 to the Believer," and is dated, " October 23, 
 1717." The Greeks at the feast said, " We 
 would see Jesus." Absalom, restored from 
 banishment, was right when he exclaimed, 
 " It is to little purpose I am come to Jerusa- 
 lem, if I may not see the king's face." Alas, 
 it would be of no avail for one of us to enter 
 heaven, if we might not see God ! But purity 
 is the condition of such a prospect. " Blessed 
 are the pure in heart, for they shall see God." 
 Growth in grace is part of Christian duty. We 
 shall be exactly like Christ, when we shall see 
 him as he is. We should begin to resemble 
 him now. " I do not want to be like Paul, or 
 Apollos, or any mere man," wrote the inde- 
 fatigable Judson ; " I want to be like Christ. 
 We have only one perfect example perfectly 
 safe only one, who, tempted like as we are 
 in every point, is yet without sin. I want to 
 follow him only : copy his teachings, drink in 
 his spirit, place my feet in his footprints, and 
 measure their shortcomings by these and these 
 alone. . Oh, to be more like Christ day by day !" 
 
 772 " He is precious." C. M. 
 
 How sweet the name of Jesus sounds 
 ' In a believer's ear ! 
 
 It soothes his sorrows, heals his wounds, 
 And drives away his fear. 
 
 2 It makes the wounded spirit whole, 
 And calms the troubled breast ; 
 
 'T is manna to the hungry soul, 
 And to the weary, rest. 
 
 3 Jesus! my Shepherd, Guardian, Friend, 
 My Prophet, Priest, and King; 
 
 My Lord, my Life, my Way, my End, 
 Accept the praise I bring. 
 
 4 Weak is the effort of my heart, 
 And cold my warmest thought ; 
 
 But when I see thee as thou art, 
 I '11 praise thee as I ought. 
 
 5 Till then I would thy love proclaim 
 With every fleeting breath ; 
 
 And may the music of thy name 
 Refresh my soul in death. 
 
 Rev. John Newton loved much because he 
 had been forgiven much. He put this song of 
 a grateful heart into Olney Hymns, 1779, for 
 the use of those who would be willing to ac- 
 cept it. It is the exuberant outflow of his 
 whole soul into enthusiasm of loyalty and 
 longing for his Saviour. To some it would 
 seem extravagant. That depends upon the 
 temperament of the singer. To many people
 
 334 
 
 CHRISTIAN EXPERIENCE. 
 
 it is easy to be calm and self-possessed in 
 their piety. To others it is actually a conflict 
 to avoid being boisterous and to keep them- 
 selves within bounds. Lavater, the physiog- 
 nomist, used to say : " The qualities of a 
 man's friends will generally be those of his 
 enemies ; cold friends, cold enemies ; half 
 friends, half enemies ; fervid enemies, warm 
 friends." 
 
 It is not necessary in this imperfect and 
 confused world that one should absolutely 
 force his piety to become either very efficient 
 or very offensive. Mere decorousness to a 
 creditable line of observances and require- 
 ments, external and conspicuous, is about all 
 he can be compelled to sustain. It is even 
 possible for a Christian to quiet the monitions 
 of conscience, and keep down worldly opposi- 
 tion, so as to move along with his general re- 
 ligiousness quite unquestioned. Albeit in this 
 case his personal zeal for Christ will have to 
 be assumed as being of a somewhat undis- 
 turbing or mild type. If it chances at any 
 time to become emotional, or to attempt any 
 vigor of exercise, it will probably provoke vio- 
 lence, and perhaps invite peril. It is easy al- 
 ways for a person, with sufficiently resolute 
 will, to keep this amount of religious life quite 
 in hand, and avoid unnecessary exposure. It 
 is not likely of itself to put on any extrav- 
 agance, and ultimately the peaceful soul may 
 get into heaven, through some awful grace of 
 convulsing experience at the last, as Lot was 
 wrenched out of Sodom under a hail-storm of 
 merciful fire. 
 
 773 "Jesus only." C. M. 
 
 JESCS, the very thought of thee 
 
 With sweetness fills my breast ; 
 But sweeter far thy face to see 
 And in thy presence rest. 
 
 2 Nor voice can sing, nor heart can frame, 
 Nor can the memory find 
 
 A sweeter sound than thy blest name, 
 O Saviour of mankind ! 
 
 3 O Hope of every contrite heart ! 
 O Joy of all the meek ! 
 
 To those who fall, how kind thou art ! 
 How good to those who seek ! 
 
 4 But what to those who find ? Ah ! this, 
 Nor tongue nor pen can show ; 
 
 The love of Jesus, what it is, 
 None but his loved ones know 
 
 5 Jesus, our only joy be thou, 
 As thou our prize wilt be; 
 
 Jesus, be thou our glory now, 
 And through eternity. 
 
 The original Latin, "Jesu, dulcis me- 
 moria" of St. Bernard of Clairvaux, has 
 never found a better translation into English 
 than Rev. Edward Caswall has given to it 
 here. Of course only a small portion of 
 either is ever used in modern worship. The 
 
 EDWARD CASWALL. 
 
 translation consists of fifty stanzas, from 
 which our present hymn is compiled. It 
 first appeared in Lyra Catholica, 1849. One 
 might call this poem the finest in the world, 
 and be within the limits of all extravagance. 
 It was written about the time of the Second 
 Crusade, as near 1 1 50 as one would venture 
 to guess. The knights and soldiers used to 
 sing it as they kept their guard around the 
 Holy Sepulcher in Jerusalem. 
 
 774 " Master Mine." S. M. 
 
 DEAR Lord and Master mine ! 
 
 Thy happy servant see : 
 My Conqueror ! with what joy divine 
 
 Thy captive clings to thee ! 
 
 2 I would not walk alone, 
 But still with thee, my God, 
 
 At every step my blindness own, 
 And ask of thee the road. 
 
 3 The weakness I enjoy 
 That casts me on thy breast ; 
 
 The conflicts that thy strength employ 
 Make me divinely blest. 
 
 4 Dear Lord and Master mine ! 
 Still keep thy servant true ; 
 
 My Guardian and my Guide divine! 
 Bring, bring thy pilgrim through. 
 
 5 My Conqueror and my King ! 
 Still keep me in thy train ; 
 
 And with thee thy glad captive bring 
 When thou return'st to reign. 
 
 Another of Thomas Hornblower Gill's un- 
 usual hymns, quaint, simple, original, charac- 
 teristic. This was published in his Golden 
 Chain of Praise, 1869, written the year be- 
 fore. He reiterates the old wish to be a 
 " servant " in this fresh name for Jesus, " Dear
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 335 
 
 Lord and Master mine ! " He entitled the 
 piece " Resignation," for he was probably 
 weak and in trouble as he sang it ; but he 
 continues to be active, doing his work, a 
 " servant true " to the end. The Church is 
 sadly in want of such patient people ; we 
 need men need them now supremely 
 ready for great, plain, unromantic duties ! 
 We are in deplorable lack of men and 
 women who love God with all their hearts, 
 and who love their fellow-men as they do 
 themselves. We need men and women whose 
 souls grow fresher and younger each time 
 they come to the Lord's table. This age of 
 ours, cold and uncompromising, thoroughly 
 disrespectful and suspicious of all shams, de- 
 mands a new piety : a piety frank in rebuking 
 sin and firm in resisting it, but tender and 
 merciful when it seeks to lift the man who is 
 defiled by it. It clamors now for no singular 
 or dramatic experiences of conversion, least 
 of all a something called a second conversion. 
 He who is the meetest of saints for the king- 
 dom of heaven, he who is the surest to enter 
 heaven, may not at all be the one who has 
 the most graphic story to tell of conviction 
 and wrestle, succeeded by some disclousre 
 of sunshiny and bird-singing peace afterward ; 
 nor he who has the longest and most voluble 
 formulas of prayer to rehearse on sudden 
 public call. It is possible that it may be even 
 that unsuspected believer who trusts Christ 
 in the humblest way, dependent on him for 
 pardon, and he whose whole life is milder 
 and mellower as he moves patiently on to- 
 ward its end and crown. 
 
 775 None but Jesus. S. M. 
 
 MY God, my Life, my Love, 
 To thee, tothee I call: 
 
 1 cannot live, if thou remove, 
 For thou art all in all. 
 
 2 To thee, and thee alone, 
 The angels owe their bliss ; 
 
 They sit around thy gracious throne, 
 And dwell where Jesus is. 
 
 3 Not all the harps above 
 Can make a heavenly place, 
 
 If God his residence remove, 
 Or but conceal his face. 
 
 4 Nor earth, nor all the sky, 
 Can one delight afford 
 
 No, not a drop of real joy 
 Without thy presence, Lord. 
 
 5 Thou art the sea of love, 
 Where all my pleasures roll ; 
 
 The circle where my passions move, 
 And center of my soul. 
 
 This is No. 93 in Dr. Isaac Watts' Hymns, 
 Book II. It has eight stanzas, and bears the 
 title, " God all, and in all, Psalm 73 : 25." 
 " Whom have I in heaven but thee ? and 
 
 there is none upon earth that I desire beside 
 thee." 
 
 776 "Jesus is my friend." C. M. 
 
 SINCE Jesus is my friend, 
 
 And I to him belong, 
 It matters not what foes intend, 
 
 However fierce and strong. 
 
 2 He whispers in my breast 
 Sweet words of holy cheer, 
 
 How they who seek in God their rest 
 Shall ever find him near ; 
 
 3 How God hath built above 
 A city fair and new, 
 
 Where eye and heart shall see and prove 
 What faith has counted true. 
 
 4 My heart for gladness springs ; 
 It cannot more be sad ; 
 
 For very joy it smiles and sings 
 Sees naught but sunshine glad. 
 
 5 The sun that lights mine eyes 
 Is Christ, the Lord I love ; 
 
 1 sing for joy of that which lies 
 Stored up for me above. 
 
 Miss Catharine Winkworth is the transla- 
 tor of this beautiful poem, but it is the proper 
 composition of Rev. Paul Gerhardt, of Sax- 
 ony. The whole piece may be found in Lyra 
 Germanica, first series, in twelve double 
 stanzas, from which several hymns, as now 
 used, have been compiled for various hym- 
 nals. It commences in the German : "1st 
 Gott fur mich, so trete." Those who have 
 traced it back say it was written about the 
 year 1656, and is based upon Romans 8:31- 
 39. The vicissitudes of this wonderful man's 
 life wrought their way into the triumphs of 
 his songs. He was at times weak and sick ; 
 he was bereaved ; he was to a certain extent 
 persecuted, so that he used to speak of some 
 serious troubles he had as his " small Berlin 
 sort of martyrdom ;" but faith never wa- 
 vered nor grew cold in his heart. He often 
 smiled and sang " for very joy," as if indeed 
 he saw " naught but sunshine glad " on his 
 way to God. 
 
 777 Unseen, we love. S. M. 
 
 NOT with our mortal eyes 
 
 Have we beheld the Lord ; 
 Yet we rejoice to hear his name, 
 
 And love him in his word. 
 
 2 On earth we want the sight 
 Of our Redeenier's face ; 
 
 Yet, Lord, our inmost thoughts delight 
 To dwell upon thy grace. 
 
 3 And when we taste thy love, 
 Our joys divinely grow 
 
 Unspeakable, like those above, 
 And heaven begins below. 
 
 This familiar little hymn with its three 
 stanzas unchanged appears as No. 108 in Dr. 
 Isaac Watts' Hymns, Book I. It is entitled, 
 " Christ unseen and beloved," and refers to
 
 336 
 
 CHRISTIAN EXPERIENCE. 
 
 I. Peter i : 8. True affection always has in 
 it an element of idealism. It seems to see 
 the one beloved when he is not visible. The 
 boy at college thinks of the home faces. The 
 widow watches her young children as if she 
 felt that the eyes of her husband were gently 
 and unwaveringly watching her through the 
 long years while she is trying to remember 
 his wishes in bringing them up. Two friends, 
 very intimate, worried once over ' a locket 
 which one wore but seemed shy about open- 
 ing. One wished to learn the secret ; the 
 other was reluctant, always unwilling to 
 Joosen the clasp. At last she consented, and 
 her friend found only the words : " Whom 
 having not seen, ye love ; in whom, though 
 now ye see him not, yet believing, ye rejoice 
 with joy unspeakable and full of glory, re- 
 ceiving the end of your faith, even the salva- 
 tion of your souls." 
 
 778 Psalm 23. S. M. 
 
 THE Lord my Shepherd is, 
 
 I shall be well supplied ; 
 Since he is mine, and I am his, 
 
 What can I want beside? 
 
 2 He leads me to the place 
 Where heavenly pasture grows, 
 
 Where living waters gently pass, 
 And full salvation flows. 
 
 3 If e'er I go astray, 
 
 He doth my soul reclaim ; 
 And guide me in his own right way, 
 For his most holy name. 
 
 4 While he affords his aid, 
 I cannot yield to fear ; 
 
 Tho' I should walk thro' death's dark shade, 
 My Shepherd 's with me there. 
 
 5 In spite of all my foes, 
 Thou dost my table spread ; 
 
 My cup with blessings overflows, 
 And joy exalts my head. 
 
 6 The bounties of thy love 
 Shall crown my future days ; 
 
 Nor from thy house will I remove, 
 Nor cease'to speak thy praise. 
 
 No hand has ever ventured to touch these 
 six beautiful verses since the day they were 
 earliest printed in Dr. Isaac Watts' versions 
 of the Psalms. They stand as a memorial of 
 what the " father of hymnology " could do at 
 his best. Other men have used the same 
 first line for compositions of their own ; but 
 even their work has not displaced the old 
 song for the children which the childless 
 poet gave to the ages. 
 
 2 His person fixes all my love, 
 His blood removes my fear ; 
 
 And while he pleads for me above, 
 His arm preserves me here. 
 
 3 His word of promise is my food. 
 His Spirit is my guide; 
 
 Thus daily is my strength renewed, 
 And all my wants supplied. 
 
 4 For him I count as gain each loss, 
 Disgrace for him renown ; 
 
 Well may I glory in my cross, 
 While he prepares my crcwn. 
 
 Among Rev. John Newton's contributions 
 to the Olney Hymns, 1779, i to t* 6 found one 
 commencing, " From pole to pole let others 
 roam." It has six stanzas from which by 
 some unknown hand long ago these now be- 
 fore us were selected for common use in 
 American collections. The original title was, 
 " The Lord is my portion." We might 
 always take it for granted that there is some- 
 thing in plain, commonplace heroism that is 
 calculated to move men. The ancients used 
 to say, " A good man struggling with adver- 
 sity is a sight for the gods to look at !" 
 Human sympathy is one of the motives 
 within us easiest to arouse and most effect- 
 ive to energize into service. Personal pain 
 has in it an element of personal power. 
 Mortified pride ; poverty of spirit ; physical 
 discomfort ; bereavement of friends ; thwart- 
 ing of hopes ; encroachment of disease ; the 
 prospect of death ; misapprehension, misjudg- 
 ment and injustice ; indeed, anything or 
 everything which wounds or worries the 
 human heart, has in it a resident and unmis- 
 takable force. The Jews missed their aim 
 w r hen they made Paul a martyr. He that 
 bears nobly and never breaks ; he that en- 
 dures to the end, and still holds on he that 
 learns to suffer silently, and continue true ; 
 he it is who will quietly draw the world after 
 him ; the things which happen to him will 
 certainly fall out to the furtherance of the 
 cause he loves. 
 
 779 " To live is Christ." 
 
 JESUS, who on his glorious throne 
 Rules heaven, and earth, and sea, 
 
 Is pleased to claim me for his own, 
 And give himself to me. 
 
 78O Psalm 23. C. M. 
 
 THE Lord 's my Shepherd, I '11 not want ; 
 
 He makes me down to lie 
 In pastures green ; he leadeth me 
 
 The quiet waters by. 
 
 2 My soul he doth restore again ; 
 And me to walk doth make 
 
 Within the paths of righteousness, 
 Ev'n for his own name's sake. 
 
 3 Yea, though I walk in death's dark vale, 
 Yet will I fear no ill; 
 
 For thou art with me, and thy rod 
 C. M. And staff me comfort still. 
 
 4 My table thou hast furnished 
 In presence of my foes ; 
 
 My head thou dost with oil anoint, 
 And my cup overflows.
 
 LOVE AND COMMUNION WITH CHRIST 
 
 337 
 
 5 Goodness and mercy, all my life, 
 
 Shall surely follow me ; 
 And in God's house for evermore 
 
 My dwelling-place shall be. 
 
 Francis Rous probably took the text of this 
 paraphrase of Psalm 23 from Whittingham's 
 One and fiftie Psalmes of Dauid, published 
 in Geneva in 1556. It appeared in his ver- 
 sion of the Psalms in 1641, and in the 
 Scottish Psalter in 1650. It is still in use in 
 Scotland, and is to be found in nearly all 
 English and American hymnals. Very likely 
 it would be considered as the best piece of 
 work in the poetry of the Scottish Church. 
 Its author was an English lawyer, born at 
 Halton, Cornwall, in 1579, who studied at 
 Broadgate Hall, Oxford. After his admis- 
 sion to the Bar he became Member of Par- 
 liament for Truro, during the reigns of James 
 and of Charles I.; and later sat for Devon- 
 shire and for Cornwall. Cromwell placed 
 him in several positions of honor ; he was 
 Provost at Eton, and a member of the famous 
 Westminster Assembly of Divines and of the 
 Privy Council. He died at Acton, January 7, 
 1659, and was buried in the chapel of Eton 
 College. 
 
 78 I Christ, our Model. C. M. 
 
 O JESUS! King most wonderful, 
 
 Thou Conqueror renowned, 
 Thou sweetness most ineffable, 
 
 In whom all joys are found ! 
 
 2 When once thou visitest the heart, 
 Then truth begins to shine, 
 
 Then earthly vanities depart, 
 Then kindles love divine. 
 
 3 O Jesus, Light of all below ! 
 Thou Fount of life and fire ! 
 
 Surpassing all the joys we know, 
 All that we can desire 
 
 4 May every heart confess thy name, 
 And ever thee adore : 
 
 And, seeking thee, itself inflame 
 To seek thee more and more. 
 
 5 Thee may our tongues for ever bless, 
 Thee may we love alone ; 
 
 And ever in our life express 
 The image of thine own. 
 
 This is a translation of another part of St. 
 Bernard's hymn, " Jcsu, dulcis memoria" by 
 Rev. Edward Caswall, who gave us the fine 
 version commencing, "Jesus, the very thought 
 of thee," which we had before. It is to be 
 found in Lyra Catholica, 1849. This portion 
 begins, "Jesu, Rex admirabilis." 
 
 782 " He first loved us." C. M. 
 
 O BLESSED Saviour, is thy love 
 
 So great, so full, so free? 
 Behold, we give our thoughts, our hearts, 
 
 Our lives, our all to thee. 
 
 2 We love thee for the glorious worth 
 Which in thyself we see : 
 
 We love thee for that cross of shame 
 Endured so patiently. 
 
 3 No man of greater love can boast 
 Than for his friend to die , 
 
 Thou for thine enemies wast slain : 
 What love with thine can vie? 
 
 4 Make us like thee in meekness, love, 
 And every beauteous grace ; 
 
 From glory unto glory changed, 
 Till we behold thy face. 
 
 The original poem by Rev. Joseph Stennett, 
 published in his Hymns on the Lord's Supper, 
 1697, began with the line, " My blessed 
 Saviour" is thy love." These four stanzas 
 are in common use now, but many alterations 
 seem to be freely made. The sentiment is 
 what gives the song its welcome in the 
 churches. Christ loves us ; he loves us when 
 we are not lovely. All our love simply grows 
 out of his : " We love him because he first 
 loved us." But why did he first love us? 
 There was nothing in fallen man to attract 
 admiration. We love what is lovely ; we be- 
 lieve God does the same. But we are all in 
 ruins. Jonathan loved David because he was 
 so brave and noble as he told about Goliath. 
 Nor was this love of God drawn out toward 
 men by any reason of promise for the future. 
 Pharoah's daughter heard the cry of a babe 
 in the bulrushes ; she whispered contemptu- 
 ously of it, " It is only one of the Hebrews' 
 children ! " But when the attendant stooped 
 down to pick it up, she saw it was a " goodly 
 child," and something might be made of it if 
 only she would give it a little fairer chance. 
 But we never had any hope of betterment by 
 ourselves. Nor even was this divine love 
 drawn out toward us by any affection that we 
 still retained for him. He knows how we 
 naturally feel toward him. " The carnal mind 
 is enmity against God." The love we live 
 upon is the sovereign, unconstrained gift of 
 our God. " For when we were yet without 
 strength, in due time Christ died for the un- 
 godly. For scarcely for a righteous man will 
 one die ; yet peradventure for a good man 
 some would even dare to die. But God com- 
 mendeth his love towards us, in that, while 
 we were yet sinners, Christ died for us." 
 
 783 " Humble Thoughts." C. M. 
 
 OUR Father, hear our longing prayer, 
 
 And help this prayer to now, 
 That humble thoughts, which are thy care, 
 
 May live in us and grow. 
 
 2 For lowly hearts shall understand 
 The peace, the calm delight 
 
 Of dwelling in thy heavenly land, 
 A pleasure in thy sight. 
 
 3 Give us humility, that so 
 Thy reign may come within, 
 
 And when thy children homeward go, 
 We too may enter in. 
 
 22
 
 338 
 
 CHRISTIAN EXPERIENCE. 
 
 4 Hear us, our Saviour! ours thou art, 
 Though we are not like thee ; 
 
 Give us thy Spirit in pur heart, 
 Large, lowly, trusting, free. 
 
 GEORGE MACDONALD. 
 
 In pursuing our purposes of annotation we 
 meet among the rest of our lyric poets the 
 famous British author, George MacDonald. 
 He is a clergyman, and yet he declines the 
 title ; he is one who has received the literary 
 degree of LL. D., and still no one would know 
 him as Dr. MacDonald. A poet who has 
 published several volumes of exquisite verse, 
 he has very rarely been found among the au- 
 thors in the hymn-books. Indeed, we do not 
 happen ever to have discovered more than 
 just one hymn in the church collections for 
 worship the one now before us. No one 
 knows when or why this singularly beautiful 
 piece was composed. It came quietly within 
 our range of observation while we were 
 studying an English hymnal which has hardly 
 forced its way at all on this side of the sea. 
 
 George MacDonald was born in Huntly, in 
 Aberdeenshire, Scotland, December 10, 1824. 
 His father was a descendant of the Mac- 
 Donalds of Glencoe, and this son graduated 
 at the University of Aberdeen, studied the- 
 ology in Owen's College, Manchester, and for 
 several years was a preacher in the Inde- 
 pendent or Congregational Church in Surrey 
 and Sussex, in England. He finally left the 
 pulpit, with the view of devoting himself 
 more directly to literature, as his books were 
 multiplying upon his hands and his fame was 
 extending over the world. It has been an- 
 nounced, also, that sonic difficulties as to his 
 doctrinal belief rendered it more convenient 
 
 for him to leave the communion to which he 
 at first belonged and become connected with 
 the Episcopal Church of England. For a 
 while he was the principal of a seminary in 
 London. He was ordained in that body as a 
 clergyman, and from time to time he has ap- 
 peared occasionally in the metropolitan pul- 
 pit, where he is always welcome. His sermons 
 are generally delivered without notes, and in 
 character are mostly expository. He is a 
 subtle preacher, almost a mystic. His in- 
 tensely sympathetic temperament, combined 
 with his delicately-organized imagination, 
 renders him impetuous and headlong in his 
 conclusions. 
 
 This author is now an elderly man, with 
 long bushy beard grown gray with the years. 
 We have deliberately chosen out of many 
 portraits fashioned of him at different periods 
 of his life this one that accompanies our 
 sketch. It represents him with striking 
 vividness as the man who stood by our side 
 in the Memorial Church in New York city, 
 May, 1873, and delivered an unwritten dis- 
 course on the text : " Whosoever will be chief 
 among you, let him be your servant." No 
 one of all the vast audience who listened that 
 morning ever forgot what he heard. The 
 fortieth chapter of Isaiah, which the preacher 
 read at the beginning of the service, took on 
 a new meaning as the matchlessly sympa- 
 thetic cadences of his voice rose and fell with 
 a kind of intonation peculiarly his own, defy- 
 ing all rules of rhetorical or elocutionary ren- 
 dering, and yet wonderfully effective : " Com- 
 fort ye, comfort ye my people, saith your 
 God." His great fame since has been gained 
 through his creation of the modern religious 
 novel, but we remember him best as a 
 preacher. 
 
 The characteristic excellence which attracts 
 readers to the stories of this well-known au- 
 thor is this: he loves his fellow-men. His 
 heart is with their hearts. His hand is out 
 toward every one to give help from the human 
 clasp. He cares no more for titles than did 
 Sir Gibbie himself. He cares only to lift and 
 to cheer, to prompt and to teach the one he 
 touches with the message he brings. 
 
 784 " Altogether Lovely." 
 
 MY God ! the spring of all my joys, 
 The life of my delights, 
 
 The glory of my brightest days, 
 And comfort of my nights ! 
 
 2 In darkest shades if he appear, 
 
 My dawning is begun : 
 He is my soul's sweet morning star, 
 
 And he my rising sun. 
 
 C. M.
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 339 
 
 3 The opening heavens around me shine 
 With beams of sacred bliss, 
 
 While Jesus shows his heart is mine, 
 And whispers, I am his. 
 
 4 My soul would leave this heavy clay, 
 At that transporting word ; 
 
 Run up with joy the shining way, 
 To meet my gracious Lord ! 
 
 By many of the best critics this has been 
 pronounced the most brilliant piece of real 
 poetry that Dr. Isaac Watts ever wrote. It 
 is No. 54 in Book II. of his Hymns. The 
 figures, the rhythm, the spirit, all are of the 
 highest order. The one thought pervading 
 the verses is that in all the exhilaration of this 
 world there is a false note ; there can be no 
 joy except " the joy of the Lord." The an- 
 cient motto " Speak fair words and you 
 will hear kind echoes " is not exactly true in 
 such a world as ours. Something ridiculously 
 mortifying always happens to the one whom 
 the populace praises into conceit. I read 
 only a little while ago in Greek history, that 
 ytschylus, the poet, was so celebrated by 
 many in his time that they raised the story 
 that he could not die save by a blow from 
 high heaven. And, indeed, it so happened 
 that an eagle flew up with a tortoise in his 
 talons, and, desiring to break the shell, mis- 
 took the tragedian's bald head for a stone, 
 and so let the heavy reptile come down on it : 
 thus was fulfilled the precious oracle. No- 
 body, however, learns the lesson. Yet the 
 number of " pierced " men increases, and a 
 morose feeling of discontent fills the air with 
 complaints of injustice. Moments of success 
 are often moments of mourning. Men at the 
 top of things are oftener cynical than con- 
 tented. They have reached their so-called 
 prosperity just as they have lost the power to 
 enjoy it. So they greet your congratulations 
 with a reply from the Spanish book of prov- 
 erbs : " The gods give plenty of almonds to 
 the toothless !" 
 
 Hence it comes to pass that we can find a 
 large class of men concealing their real dis- 
 appointment under a sort of vail of philosophy. 
 They say they have reached rest at last ; am- 
 bition is satisfied ; strife is over ; all is calm. 
 But their tranquility is only the shame of what 
 novelists call disenchantment, their passion- 
 less quiet is only satiety, their serenity is only 
 disgust. It makes us think of that pathetic 
 little card which went the rounds in the war : 
 a great river swelling on in the moonlight, two 
 or three hillocks with headboards white un- 
 der the trees, no living thing beside the sol- 
 diers' graves, and the motto " All quiet on the 
 Potomac." So worldlings quiet down at the 
 last; the fight has brought no victory, the 
 
 weary march has caught no triumph ; the light 
 is but a night-light, the stillness is nothing 
 more than the solemnitv of death. 
 
 785 
 
 Evening Song to Christ. 
 
 To thee, O Christ, we ever pray, 
 And blend our prayer with tears : 
 
 Thou pure and holy One, alway 
 Protect our night of years ! 
 
 C. M. 
 
 3 Give us a life that cannot fail ! 
 Refresh our spirits then ; 
 
 Let blackest night before thee pale ; 
 And bring thy light to men. 
 
 4 Our vows in song we pay thee still, 
 And, at this evening hour, 
 
 May all that we have purposed ill 
 Be right through perfect power. 
 
 Rev. Samuel Willoughby Duffield an- 
 nounces this as a rendering of the hymn, 
 "Christi precamur annue," of Ennodius, Bish- 
 op of Pavia, who lived in the fifth century. 
 It was written in 1883 for Laudes Domini, 
 where it first appeared. It is a very beautiful 
 evening song, addressed directly to the Lord 
 Jesus Christ ; the real spirit of supplication 
 breathes through every one of its lines. 
 " Prayer," wrote an old Nonconformist once, 
 " is the rope in the belfry; we pull it, and it 
 is sure to ring the bell up in heaven. We may 
 not hear the strokes, but they sound aloft in 
 the tower." 
 
 786 Strength, Fortress, Refuge. C. M. 
 
 DEAR Refuge of my weary soul, 
 
 On thee, when sorrows rise, 
 On thee, when waves of trouble roll, 
 
 My fainting hope relies. 
 
 2 To thee I tell each rising grief, 
 For thou alone canst heal ; 
 
 Thy word can bring a sweet relief 
 For every pain I feel. 
 
 3 But oh, when gloomy doubts prevail, 
 I fear to call thee mine ; 
 
 The springs of comfort seem to fail, 
 And all my hopes decline. 
 
 4 Yet, gracious God, where shall I flee ? 
 Thou art my only trust ; 
 
 And still my soul would cleave to thee, 
 Though prostrate in the dust. 
 
 5 Thy mercy-seat is open still, 
 Here let my soul retreat, 
 
 With humble hope attend thy will, 
 And wait beneath thy feet. 
 
 " Theodosia" gave as her title to this, pos- 
 sibly the most popular of all the pieces she 
 published in her Poems, 1760, "God the only 
 Refuge of the Troubled Mind." If Miss Anne 
 Steele has no other memorial than her songs, 
 she will still have an undying remembrance 
 in the hearts of those she has comforted. 
 There are two dangers usually to be appre-
 
 340 
 
 CHRISTIAN EXPERIENCE. 
 
 bended in the case of those who are afflicted 
 severely with sickness, especially if it be pro- 
 longed into invalidhood and continued pain 
 sinning and sinking ; and either of these would 
 be fatal to all true advancement. When a be- 
 liever is smitten terribly, he is not always just 
 in the mood to be reasonable. Every nerve 
 is quivering with agony ; he cannot see the 
 wisdom nor the fairness of its infliction. 
 " None out of hell," says good Bishop Hall, 
 " have suffered so much as some of God's 
 children." And when, in the depths of a new 
 and overwhelming desolation, the afflicted 
 man marks only the clouds of his trouble, it. 
 is possible that his patience should give way,' 
 and that his willfulness should explode into 
 almost impious violence of passionate rebel- 
 lion. There is no relief in this and it is a sin. 
 
 The more common danger for a Christian 
 under trial is that he shall sink into a state of 
 stupor, of listlessness, or despair. A great 
 numbness settles upon the soul. There are 
 pains which lie a great distance lower than 
 the bottom of the grave. The poet Cowper, 
 tearing out a leaf from his own awful expe- 
 rience, says : " There are as truly things which 
 it is not lawful for man to utter as those were 
 which Paul heard and saw in the third 
 heaven ; if the ladder of Christian life reaches, 
 as I suppose it does, to the very presence of 
 God, it nevertheless has its foot in the very 
 abyss." Under an abiding blackness of 
 darkness like this, some believers cannot pre- 
 vail upon themselves to look towards any 
 proffered light. It seems to them that some- 
 thing has got astray, the universe is misruled 
 by a fate, the devil is triumphant, and it is no 
 use to fight ; it is just as well to cover up 
 one's face. So they reason and grow sullen. 
 
 Now against both of these baleful postures 
 of mind, the passionate and the listless, does 
 this thought of preaching the gospel from a 
 pulpit of patient suffering for the great glory 
 of God array itself. It is wise to keep in 
 mind the fact that souls may be won to the 
 cross by a life on a sick-bed just as well as 
 by a life in a cathedral desk. Pure submis- 
 sion is as good as going on a foreign 
 mission. 
 
 " So speak we fervent : I have learned by knocking at 
 
 heaven's gate 
 The meaning of one golden word that shines above 
 
 it 'Wait!' 
 For, with the Master whom we serve, is not to ride or 
 
 run, 
 But only to abide his will well waited is well done !" 
 
 787 "Whom unseen, we love." C. M. 
 
 JESUS, these eyes have never seen 
 
 That radiant form of thine! 
 The vail of sense hangs dark between 
 Thy blessed face and mine ! 
 
 2 I see thee not, I hear thee not, 
 Yet art thou oft with me ; 
 
 And earth hath ne'er so dear a spot 
 As where I meet with thee. 
 
 3 Like some bright dream that comes unsought, 
 When slumbers o'er me roll, 
 
 Thine image ever fills my thought, 
 And charms my ravished soul. 
 
 4 Yet, though I have not seen, and still 
 Must rest in faith alone. 
 
 I love thee, dearest Lord ! and will, 
 Unseen, but not unknown. 
 
 5 When death these mortal eyes shall seal, 
 And still this throbbing heart, 
 
 The rending vail shall thee reveal, 
 All glorious as thou art ! 
 
 At the time of Dr. Ray Palmer's death, it 
 was feared by some who loved him very 
 much, so commanding was the fame of " My 
 faith looks up to Thee," that its author was 
 in danger of being considered " a hymnist of 
 one hymn." Few singers, on sudden call, 
 could repeat a list of first lines by which his 
 best compositions besides, that might be 
 chosen for a funeral service in the various 
 churches. None of them had, in all the 
 years, become as familiar as that one. Now 
 it is known that he himself thought this to be 
 his best production, certainly next to that 
 earliest of them all. It was one of its stan- 
 zas, the last in number, which he was over- 
 heard to repeat, in his feebleness, on the day 
 before he died ; and he was wont to call at- 
 tention modestly to it when he was ques- 
 tioned by the compilers who wished to know 
 his preferences. 
 
 It was composed in Albany, N. Y., in 1858; 
 he entitled it, " Christ Loved though Un- 
 seen," and affixed to it a clause from I. Peter 
 i : 8. The publication of it was first made in . 
 the Sabbath Hymn-Book, 1858. The vener- 
 able author in person related the origin of it, 
 disclosing a curious experience, which, to 
 those who knew him, illustrates a certain 
 kind of mysticism in the devotion and affec- 
 tion he felt for the Saviour, characteristic of 
 some of his highest moods. He said he was 
 seated at his study table preparing a sermon 
 which had Christ for its special theme. 
 Needing a volume in his closed bookcase, he 
 arose and opened the door. To his surprise 
 the very book appeared just at his hand. At 
 once this suggested to his imagination that in 
 some such way the countenance of Jesus 
 Christ would be unvailed to Christians ; this 
 thought immediately possessed his mind, and 
 so filled him with emotion that he turned 
 back to his desk, interrupting the sermon by 
 the composition of the hymn. And this was 
 the result of his real experience.
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 341 
 
 788 "Not seen, ye love." 8s. D. 
 
 MY Saviour, whom absent I love, 
 
 Whom, nut having seen, I adore, 
 Whose name is exalted above 
 
 All glory, dominion, and power 
 Dissolve thou these bands that detain 
 
 My soul from her portion in thee ; 
 Ah, strike off this- adamant chain, 
 
 And make me eternally free ! 
 
 2 When that happy era begins, 
 When arrayed in thy glories I shine, 
 
 Nor grieve any more, by my sins, 
 
 The bosom on which I recline, 
 Oh, then shall the vail be removed, 
 
 And round me thy brightness be poured ! 
 I shall meet him, whom absent I loved, 
 
 I shall see, whom unseen I adored ! 
 
 3 And then, nevermore shall the fears, 
 The trials, temptations, and woes, 
 
 Which darken this valley of tears, 
 
 Intrude on my blissful repose : 
 To Jesus, the crown of my hope, 
 
 My soul is in haste to be gone ; 
 Oh, bear me, ye cherubim, up, 
 
 And waft me away to his throne ! 
 
 This hymn in its original form began with 
 the line. " To Jesus, the crown of my hope," 
 but the arrangement of the stanzas was 
 altered in order to render the divisions of 
 eight lines more easy and natural. It does 
 not appear with most of William Cowper's 
 hymns in the Olney Collection, but it has 
 always been accredited to him, and is supposed 
 to have been the last one he ever wrote, 1 783. 
 It is certainly worth preserving for its unu- 
 sual meter, as well as its wide popularity on 
 both sides of the sea. Such a song of love 
 and aspiration expresses in glowing words 
 the believer's comfort in holding communion 
 even here and now, once in a while, with a 
 Redeemer out of sight. Under the ancient 
 dispensation, the high priest wore golden 
 bells upon his garment. While he was in- 
 side of the tabernacle curtains, the small, 
 sweet sound of their ringing could be heard 
 by the faithful people. Christ, the high-priest 
 of our profession, is just for a while out of 
 our reach, within the vail of the sanctuary 
 above ; a chastened imagination can almost 
 hear him making ready to come forth to us. 
 We must " endure, as seeing him who is in- 
 visible." And every joy we have is a fore- 
 taste and an evidence of the fullness of joy 
 hereinafter to be revealed. 
 
 789 Psalm 23. P. M. 
 THE King of love mv Shepherd is, 
 
 Whose goodness faileth never ; 
 
 1 nothing lack if I am his, 
 And he is mine for ever. 
 
 2 Where streams of living water flow 
 My ransomed soul he leadeth, 
 
 And, where the verdant pastures grow, 
 With food celestial feedeth. 
 
 3 Perverse and foolish, oft I strayed, 
 But yet in love he sought me. 
 
 And on his shoulder gently laid, 
 And home, rejoicing, brought me. 
 
 4 In death's dark vale I fear no ill 
 With thee, dear Lord, beside me, 
 
 Thy rod and staff my comfort still, 
 Thy cross before to guide me. 
 
 5 Thou spread's! a table in my sight, 
 Thy unction grace bestoweth, 
 
 And, oh, what transport of delight 
 From thy pure chalice floweth ! 
 
 6 And so through all the length of days 
 Thy goodness faileth never ; 
 
 Good Shepherd ! may I sing thy praise 
 Within thy house for ever. 
 
 Rev. Henry Williams Baker, minister and 
 baronet, has done much admirable work for 
 the singing people of God ; but there is noth- 
 ing in it better than this beautiful version of 
 Psalm 23. And Dr. Dykes' tune, Dominus 
 Regit, is as fine as the hymn. The date of 
 the composition is 1868, and it was first pub- 
 lished in the Appendix to Hymns, Ancient 
 and Modern. The last two lines of the 
 third verse were the final words of the author, 
 spoken just before he died. The sheep had 
 at last been brought into the fold on the 
 Shepherd's shoulder. 
 
 79O An ancient Hyntn. 
 
 JESUS, name all names above, 
 Jesus, best and dearest, 
 
 Jesus, fount of perfect love, 
 
 Holiest, tenderest, nearest ; 
 
 Jesus, source of grace completest, 
 
 Jesus, purest, Jesus, sweetest, 
 
 Jesus, well of power divine, 
 Make me, keep me, seal me thine. 
 
 2 Jesus, open me the gate 
 
 Which the sinner entered 
 Who, in his last dying state, 
 
 Wholly on thee ventured ; 
 Thou, whose wounds are ever pleading, 
 And thy passion interceding, 
 
 From my misery let me rise 
 
 To a home in Paradise. 
 
 3 Thou didst call the prodigal : 
 
 Thou didst pardon Mary : 
 Thou whose words can never fall, 
 
 Love can never vary ; 
 Lord, to heal my lost condition, 
 Give for thou canst give contrition ; 
 
 Thou canst pardon all my ill 
 
 If thou wilt ; oh, say, " I will !" 
 
 4 Woe, that I have turned aside 
 
 After fleshly pleasure! 
 Woe, that I have faintly tried . 
 
 For the heavenly treasure ! 
 Treasure, safe in home supernal, 
 Incorruptible, eternal: 
 
 Treasure no less price hath won 
 
 Than the passion of the Son. 
 
 5 Jesus, crowned with thorns forme, 
 
 Scourged for my transgression, 
 Witnessing, in agony, 
 
 That thy good confession ; 
 Jesus, clad in purple raiment. 
 For my evil making payment, 
 
 Let not all thy woe and pain, 
 
 Let not Calvary, be in vain. 
 
 P. M.
 
 342 
 
 CHRISTIAN EXPERIENCE. 
 
 6 When I cross death's bitter sea, 
 
 And its waves roll higher, 
 Help the more forsaking me 
 
 As the storm draws nigher : 
 Jesus, leave me not to languish, 
 Helpless, hopeless, full of anguish ; 
 
 Tell me, "Verily I say, 
 
 Thou shall be with me to-day." 
 
 fheoctistus of the Studium was one of the 
 monks of the great Greek monastery at Con- 
 stantinople during the latter part of the ninth 
 century. This friend of St. Joseph, whose 
 hymn we have had before, wrote a piece 
 called in the professional language of such 
 ecclesiastics, a " Suppliant Canon to Jesus." 
 It was from this that we received the cento 
 which Dr. John Mason Neale rendered into 
 the English hymn now before us, found in 
 his Hymns of the Eastern Church, 1862. It 
 is odd in its meter, and the tune is odder 
 still. We have found the adaptation gener- 
 ally impracticable for a congregation, or even 
 for an ordinary church choir, and have been 
 constrained to provide other music in the 
 New I.audes Domini. But the hymn is ex- 
 cellent ; it is fairly fascinating with its quick 
 allusions to the life of our Lord. 
 
 79 | " / will come to you.' ' i is. 
 
 COME, Jesus, Redeemer, abide thou with me ; 
 Come, gladden my spirit that waiteth for thee ; 
 Thy smile every 7 shadow shall chase from my heart, 
 And soothe every sorrow though keen be the smart. 
 
 2 Without thee but weakness, with thee I am strong ; 
 By day thou shall lead me, by night be my song; 
 Though dangers surround me, I still every fear, 
 Since thou, the Most Mighty, my Helper, art near. 
 
 3 Thy love, oh, how faithful ! so tender, so pure ! 
 Thy promise, faith's anchor, how steadfast and sure! 
 That love, like sweet sunshine, my cold heart can 
 
 warm, 
 That promise make steady my soul in the storm. 
 
 4 Breathe, breathe on my spirit, oft ruffled, thy peace: 
 From restless, vain wishes, bid thou my heart cease; 
 In thee all its longings henceforward shall end. 
 
 Till, glad, to thy presence my soul shall ascend. 
 
 5 Oh, then, blessed Jesus, who once for me died, 
 Made clean in the fountain that gushed from thy side, 
 I shall see thy full glory", thy face shall behold, 
 
 And praise thee with raptures for ever untold ! 
 
 We have always congratulated ourselves 
 for having introduced this one of Dr. Ray 
 Palmer's hymns to the Christian public. It 
 was printed in Songs for the Sanctuary, 1865. 
 It is rich with feeling, devotion, and cheerful- 
 ness. The reproach which a ribald world 
 keeps leveling at the church is that all human 
 hope and joy, all exuberance of a contented 
 and happy heart, are heavily repressed by 
 rigid rules of behavior ; men are thundered at 
 by the " thou shalt nots " of the Decalogue, 
 and (all fun one side) it does have a " dam- 
 pening effect " upon everybody to walk along 
 on the verge of the tomb moaning over 
 melancholy prayers. 
 
 The picture here offered furnishes an ex- 
 quisite reply to sneers like this. We have all 
 seen those cunning clocks from Switzerland, 
 hung on work-room walls, so contrived that, 
 as they tell the hours patiently off with hands 
 accurately running across the dial, they shall 
 also with each regular stroke of the bell in- 
 stantly burst into some lively little tune, and 
 play through the succeeding minutes until 
 sober ticking of real work should be needed 
 again. And then it would be found that no 
 valuable force had been wasted. Not a second 
 had been lost, in the time of the day, for all 
 the sweet recreation of the music. The whole 
 room seemed brighter and happier for the 
 sudden strain which came forth from the 
 mechanism. Yet it was the same weights 
 that moved the pendulum which also swept 
 the unseen fingers over the hidden wires ; it 
 was just work, with its solemn purpose un- 
 changed, which did the singing. Some Chris- 
 tians can keep this up exactly for a long life- 
 time of love and labor. These will under- 
 stand precisely what Paul means here : " Let 
 the word of Christ dwell in you richly in all 
 wisdom ; teaching and admonishing one an- 
 other in psalms and hymns and spiritual 
 songs, singing with grace in your hearts to 
 the Lord." " The devil," said Martin Luther 
 once, " is afraid of good singing !" 
 
 792 
 
 " Distresses for Christ's sake." 
 
 FOR what shall I praise thee, my God and my King, 
 For what blessings the tribute of gratitude bring? 
 Shall I praise thee for pleasure, for health, or for ease, 
 For the sunshine of youth, for the garden of peace? 
 
 2 For this I should praise ; but if only for this, 
 I should leave half untold the donation of bliss ! 
 I thank thee for sickness, for sorrow, and care, 
 For the thorns I have gathered, the anguish I bear ; 
 
 3 For nights of anxiety, watching, and tears, 
 A present of pain, a prospective of fears ; 
 
 I praise thee. I bless thee, my Lord and my God, 
 For the good and the evil thy hand hath bestowed ! 
 
 Mrs. Caroline (Fry) Wilson was the daugh- 
 ter of a well-to-do farmer, and was born at 
 Tunbridge Wells, England, December 31, 
 1787. She published many volumes, among 
 them being A History of England in Verse, 
 1801 ; A Poetical Catechism, 1821 ; Serious 
 Poetry, 1822. In 1831 she became the wife 
 of a Mr. Wilson, and died in her native town, 
 September 17, 1846. Mrs. Wilson wrote an 
 Autobiography which gave many incidents of 
 her somewhat eventful career, and this was 
 published in 1843 with her letters and some 
 of her fugitive pieces. She was a woman of 
 much force and of earnest piety. She had 
 long seasons of invalidhood ; and she has 
 wrought her lessons of experience into this
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 hymn. One thinks of Paul's thorn in the flesh, 
 and his thanksgiving for pain, II. Corinthians 
 12 : 10. 
 
 793 
 
 "Look unto Me." 6s, 45. 
 
 MY faith looks up to thee, 
 
 Thou Lamb of Calvary, 
 Saviour divine ! 
 
 Now hear me while I pray, 
 
 Take all my guilt away, 
 
 Oh, let me from this day- 
 Be wholly thine ! 
 
 2 May thy rich grace impart 
 Strength to my Tainting heart ; 
 
 My zeal inspire; 
 As thou hast died for me, 
 Oh, may my love to thee 
 Pure, warm, and changeless be, 
 
 A living fire ! 
 
 3 While life's dark maze I tread, 
 And griefs around me spread, 
 
 Be thou my guide ; 
 Bid darkness turn to day, 
 W r ipe sorrow's tears away, 
 Nor let me ever stray 
 
 From thee aside. 
 
 4 When ends life's transient dream, 
 When death's cold, sullen stream 
 
 Shall o'er me roll, 
 Blest Saviour ! then, in love, 
 Fear and distrust remove ; 
 Oh, bear me safe above, 
 
 A ransomed soul ! 
 
 The story of this sacred song, the most 
 famous, perhaps, and certainly one of the 
 most useful, belonging to modern times, has 
 been often told. The author, Dr. Ray 
 Palmer, gave the facts some years ago to a 
 religious paper in London ; he said it was 
 written in New York in the house of a lady 
 who kept the school in which he was a 
 teacher. It was not prompted by any out- 
 ward circumstances, nor had it any special 
 call as a composition. He was then in poor 
 health, and was near twenty-two years of age. 
 " It was born in my heart, and demanded ex- 
 pression," the poet has revealed since. " There 
 was not the slightest thought of writing for 
 another eye, least of all of writing a hymn for 
 Christian worship. I gave form to what I 
 felt, by writing the stanzas, with little effort. 
 I recollect I wrote them with very tender 
 emotion, and penned the last line with tears." 795 
 This was in 1830, and the poem did not 
 see the light again till 1831. Lowell Mason 
 and Thomas Hastings were then compiling a 
 small book called Spiritual Songs for Social 
 Worship ; it was a passing request made by 
 Dr. Mason that Dr. Palmer would contribute 
 to this, which brought out the hitherto un- 
 known piece of poetry, in the recesses of a 
 pocket-book. They were in Boston at the 
 time. While the compiler waited, the com- 
 poser went into a convenient store and copied 
 the verses without any comment on either 
 
 side ; then each proceeded on his way. Dr. 
 Mason wrote for the hymn the tune " Olivet," 
 which has kept its company for all these 
 wedded years with a sweet fidelity that no 
 loving man has ever dared to disturb. Two 
 or three days later, Mr. Mason said, as he 
 met his friend again : " Mr. Palmer, you may 
 live many years, and do many good things, 
 but I believe you will be best known to pos- 
 terity as the author of the hymn, ' My faith 
 looks up to thee.' " 
 
 794 "Jesus, my Lord." 6s, 43. 
 
 JESUS, thy name I love, 
 All other names above, 
 
 Jesus, my Lord ! 
 Oh, thou art all to me! 
 Nothing to please I see, 
 Nothing apart from thee, 
 
 Jesus, my Lord ! 
 
 2 Thou, blessed son of God, 
 Hast bought me with thy blood, 
 
 Jesus, my Lord ! 
 Oh, how great is thy love, 
 All other loves above, 
 Love that I daily prove, 
 
 Jesus, my Lord ! 
 
 3 When unto thee I flee, 
 Thou wilt my refuge be, 
 
 Jesus, my Lord ! 
 What need I now to fear? 
 What earthly grief or care, 
 Since thou art ever near, 
 
 Jesus, my Lord ! 
 
 4 Soon thou wilt come again .' 
 I shall be happy then, 
 
 Jesus, my Lord ! 
 Then thine own face I Ml see, 
 Then I shall like thee be, 
 Then evermore with thee, 
 
 Jesus, my Lord! 
 
 Another of the hymns of Rev. James George 
 Deck, interesting because of its brightness and 
 because of its refrain, and because of the tune 
 " Lyte " which has carried it into popularity 
 for many years. But the Dictionary of Hym- 
 nology does not mention it, nor does English 
 Hymns ; and the careful Dr. Hatfield, al- 
 though he gives the name, and even the date, 
 " 1 842, "adds an interrogation point to signify 
 his dissatisfaction with the credit. 
 
 Never separated. 
 
 I KNOW no life divided, 
 O Lord of life, from thee : 
 
 In thee is life provided 
 For all mankind and me; 
 
 1 know no death, O Jesus, 
 Because I live in thee ; 
 
 Thy death it is that frees us 
 From death eternally. 
 
 2 I fear no tribulation, 
 Since, whatsoe'er it be, 
 
 It makes no separation 
 Between my Lord and me. 
 
 If thou, my God and Teacher, 
 Vouchsafe to be my own, 
 
 Though poor, I shall be richer 
 Than monarch on his throne. 
 
 ys, 6s. D.
 
 344 
 
 CHRISTIAN EXPERIENCE. 
 
 3 If, while on earth I wander, 
 
 My heart is right and blest, 
 Ah, what shall I be yonder, 
 
 In perfect peace and rest? 
 Oh, blessed thought ! in dying 
 
 We go to meet the Lord, 
 Where there shall be no sighing, 
 
 A kingdom our reward. 
 
 From the Hymnologia Christiana of Dr. 
 B. H. Kennedy, 1863, this piece seems to 
 have been taken by the compilers generally. 
 It is a translation by Richard Massie of the 
 German hymn, "(9 Jesu, meine Sonne," of 
 Rev. Carl Johann Spitta, D. D., who died 
 September 28, 1859. It is reported, in the 
 biography of this very popular and verseful 
 hymn-writer, that he was a musician of much 
 repute also, and that it was his habit to sing 
 in the evening with his family, " perhaps 
 composing both hymn and tune together as 
 Luther did ;" and it is added that " the har- 
 mony of the voices and the melody of the 
 words were such that crowds of people used 
 to gather under his windows to listen." 
 
 796 " The world's true Light:' 75, 6s. D. 
 
 O ONE with God the Father 
 
 In majesty and might, 
 The brightness of his glory, 
 
 Eternal Light of light ; 
 O'er this our home of darkness 
 
 Thy rays are streaming now ; 
 The shadows flee before thee, 
 
 The world's true Light art thou. 
 
 2 Yet, Lord, we see but darkly 
 O heavenly Light, arise, 
 
 Dispel these mists that shroud us, 
 And hide thee from our eyes ! 
 
 We long to track the footprints 
 That thou thyself hast trod ; 
 
 We long to see the pathway- 
 Thai leads to thee our God. 
 
 2 O Jesus, shine around us 
 
 With radiance of thy grace ; 
 O Jesus, turn upon us 
 
 The brightness of thy face. 
 We need no star to guide us, 
 
 As on our way we press, 
 If thou thy light vouchsafes!, 
 
 O Sun of righteousness ! 
 
 The collection of Church Hymns published 
 in England in 1871 contains this poem by 
 Bishop William Walsham How, written to 
 be used on Epiphany. It is one of his many 
 beautiful lyrics : a prayer that the darkness 
 and perplexity which surround our earthly 
 way may be scattered by him who is the 
 Light of the World, and that we may be con- 
 tent to wait his time. Then we shall know 
 the meaning of the paradox of suffering ; we 
 shall understand how it can be that God the 
 Father sends afflictions upon those whom he 
 loves, and then immediately despatches God 
 the Son to give the afflicted ones comfort 
 under them. With the endless ages of that 
 new life open before us for our study and 
 
 God's explanation, we ought to be willing to 
 remain unfretted now. Arnold says well : 
 " Before a confessed and unconquerable diffi- 
 culty, the mind, if in a healthy state, reposes 
 as quietly as when in the possession of a dis- 
 covered truth ; as quietly and contentedly as 
 we are accustomed to bear that law of our 
 nature which denies us the power of seeing 
 through all space, or of being exempt from 
 sickness or decay." We can afford to wait 
 till all these earthly shadows rind their sub- 
 stance : " For now we see through a glass, 
 darkly ; but then face to face : now I know in 
 part ; but then shall I know even as also I 
 am known." 
 
 797 "All fullness." L. M. 61. 
 
 JESUS, thou source of calm repose, 
 All fullness dwells in thee divine ; 
 
 Our strength to quell the proudest foes ; 
 Our light, in deepest gloom to shine; 
 
 Thou art our fortress, strength, and tower, 
 
 Our trust and portion, evermore. 
 
 2 Jesus, our Comforter thou art ; 
 Our rest in toil, our ease in pain ; 
 
 The balm to heal each broken heart, 
 
 In storms our peace, in loss our gain ; 
 Our joy, beneath the worldling's frown ; 
 In shame, our glory and our crown ; 
 
 3 In want, our plentiful supply; 
 
 In weakness, our almighty power ; 
 In bonds, our perfect liberty ; 
 
 Our refuge in temptation's hour; 
 Our comfort when in grief and thrall ; 
 Our life in death ; our all in all. 
 
 There is a song of trust and confidence in- 
 cluded in Rev. Charles Wesley's Hymns and 
 Sacred Poems, 1749, beginning, "Thou hid- 
 den Source of calm repose," from which the 
 one now before us was taken. Who altered 
 it thus extensively the compiler of Laudes 
 Domini does not know. He found it in its 
 present form in one of the old American col- 
 lections ; it was familiar and beloved, and to 
 have restored the phraseology would have 
 made it strange to those who cared to sing it. 
 The day has been in this republic of ours 
 when the churches had little taste and less 
 patience, whenever they were invited to in- 
 vestigate mere facts of composition. They 
 ate what was set before them, asking no 
 questions for conscience' sake. There was 
 another time, somewhat similar, when the 
 Wesleys and Montgomery and many others 
 did the same thing with Watts and Doddridge 
 and poets generally. And the results are 
 not now altogether to edification. 
 
 798 
 
 Jesus' human life. 
 
 L. M. 61. 
 
 As OFT with worn and wean- feet 
 We tread earth's rugged valley o'er, 
 
 The thought, how comforting and sweet, 
 Christ trod this very path before! 
 
 Our wants and weaknesses he knows, 
 
 From life's first dawning till its close.
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 345 
 
 2 Does sickness, feebleness, or pain, 
 Or sorrow in our path appear? 
 
 The recollection will remain, 
 
 More deeply did he suffer here; 
 His life hovv truly sad and brief, 
 Filled up with suffering and with grief. 
 
 3 If Satan tempt our hearts to stray. 
 And whisper evil things within, 
 
 So did he in the desert way 
 
 Assail our Lord with thoughts of sin : 
 When worn, and in a feeble hour, 
 The tempter came with all his power. 
 
 4 Just such as I, this earth he trod, 
 With every human ill but sin ; 
 
 And, though indeed the very God, 
 
 As I am now, so he has been ; 
 My God, my Saviour, look on me 
 With pity, love, and sympathy. 
 
 This is No. 4 of James Edmeston's little 
 book of Fifty Original Hymns, 1833. It is 
 founded on Hebrews 4:15:" Seeing then that 
 we have a great High- Priest, that is passed in- 
 to the heavens, Jesus the Son of God, let us 
 hold fast our profession. For we have not a 
 high-priest which cannot be touched with the 
 feeling of our infirmities : but was in all 
 points tempted like as we are; yet without 
 sin. Let us therefore come boldly unto the 
 throne of grace, that we may obtain mercy, 
 and find grace to help in time of need." The 
 thought is that as we look up to the skies in our 
 prayers, we are to remember that Jesus was 
 once a man, and has been over all the ground 
 of an earthly career, and so knows all about 
 it and about us. In the account which Luke 
 gives in the book of the Acts concerning the 
 death of the first martyr, he says : " He, being 
 full of the Holy Ghost, looked up steadfastly 
 into heaven, and saw the glory of God, and 
 Jesus standing on the right' hand of God, and 
 said, Behold, I see the heavens opened, and 
 the Son of man standing on the right hand 
 of God." Observe that, while the evangelist 
 tells us in explicit terms that it was Jesus 
 whom Stephen saw, Stephen himself, in the 
 abrupt and startled exclamation with which 
 he announces the vision, calls him by a name 
 no other mortal ever used. Over and over 
 again, indeed as if it were a favorite form of 
 expression, did our Lord call himself, while on 
 earth, " the Son of man." But in not a single 
 instance, either in the gospels or the epistles, 
 did any one of the selected twelve ever em- 
 ploy it in speaking of him. Only this one 
 martyr, and that in the ecstatic instant of 
 dying, called the Son of God the Son of man. 
 There may be a lesson for us in this what 
 can it be ? Without doubt it is this even 
 when ascended and glorified, even in the 
 restoration of the glory which our Saviour 
 had in the bosom of his Father before the 
 world was, even now, while exalted above all 
 the heavenly host, Jesus is still the Son of 
 
 man. The human nature which sympathized 
 at Nain, wept at Bethany, and forgave at 
 Jerusalem the mind which argued, the hand 
 which swung the whip of cords, the heart 
 which pleaded and prayed, the voice which 
 stilled the sea the very man, body and soul, 
 which lit the lonely fire on the shore of 
 Tiberias after the resurrection he it is who 
 now sitteth at the right hand of God in 
 glory! 
 
 799 " My Strength, my Tower.' 1 '' L. M. 61. 
 
 THEE will I love, my strength, my tower, 
 
 Thee will I love, my joy, my crown ! 
 'Thee will I love, with all my power, 
 In all thy works, and thee alone : 
 Thee will I love, till the pure fire 
 Fill my whole soul with chaste desire. 
 
 2 Uphold me in the doubtful race, 
 Nor suffer me again to stray ; 
 
 Strengthen my feet, with steady pace 
 
 Still to press forward in thy way ; 
 That all my powers, with all their might, 
 In thy sole glory may unite. 
 
 3 Thee will I love, my joy, my crown ! 
 Thee will I love, my Lord, my God ! 
 
 Thee will I love, beneath thy frown, 
 Or smile, thy scepter or thy rod : 
 What though my heart and flesh decay? 
 Thee shall I love in endless day. 
 
 Another of Rev. John Wesley's transla- 
 tions, found in Hymns and Sacred Poems, 
 1739; the original German hymn was written 
 by Rev. Johann Scheffler, under his pen- 
 name of " Angelus Silesius." He was one of 
 the old mystics, born at Breslau, in Silesia, 
 in 1624, and died a priest in the Church of 
 Rome, July 9, 1677. The selection of such 
 hymns as these shows how deeply the mind 
 and memory of John Wesley were impressed 
 by the providential sparing of his life when 
 the rectory at Epworth was on fire, and he, 
 a child six years old, was in utmost peril. 
 He was rescued only through a window when 
 the flames of destruction were at the hottest. 
 He often spoke of himself as "a brand 
 plucked from the burning." The Methodist 
 Church has adopted a representation of this 
 incident as the frontispiece of one of their 
 missionary certificates, and it is very familiar 
 in most parsonages now. 
 
 One of the secrets of Wesley's success in 
 preaching was his adoption of a plain style 
 and homely illustrations ; and for this he 
 gives the following sensible reasons : " Hav- 
 ing preached one of my most polished ser- 
 mons in a country church, and noticing that 
 the people gaped and stared so much, I con- 
 cluded they did not understand it. I then 
 put out all the words I thought not in com- 
 mon use, and in preaching the sermon again 
 I noticed they heard it with their mouths half 
 open. I then said, ' It will not do yet.' In
 
 346 
 
 CHRISTIAN EXPERIENCE. 
 
 the house where I lodged there was an intelli- 
 gent sen-ant-maid, and at a leisure hour I 
 called her in and said : ' Betty, I have 
 preached a sermon, and have some doubts 
 whether the people understood me; I will 
 read it slowly, and you will stop me at every 
 word you do not understand, and I will 
 change it for a word that you know ; and if 
 you understand the sermon the people will 
 understand it.' So I proceeded, writing a 
 plain word over ever)' hard word. At length, 
 ' Stop, sir ; stop, sir !' came so often that I 
 grew impatient, and said. ' I am surprised at 
 you, Betty ; I am sure everybody will under- 
 stand that word.' To which she replied, ' I 
 do not know, sir, what it means.' Suffice it 
 to say, that I read the sermon through, and 
 on preaching it a third time the people heard 
 it with their mouths shut." 
 
 8OO " Thy boundless love." L. M. 61. 
 
 JESUS, thy boundless love to me 
 
 No thought can reach, no tongue declare; 
 
 Oh, knit my thankful heart to thee, 
 And reign without a rival there : 
 
 Thine wholly, thine alone, I am; 
 
 Be thou alone my constant flame. 
 
 2 Oh, grant that nothing in my soul 
 May dwell, but thy pure love alone: 
 
 Oh, may thy love possess me whole 
 
 My joy, my treasure, and my crown : 
 Strange names far from my heart remove; 
 My every' act, word, thought, be love. 
 
 3 O Love ! how cheering is thy ray ! 
 All pain before thy presence flies ; 
 
 Care, anguish, sorrow, melt away, 
 
 Where'er thy healing beams arise: 
 O Jesus! nothing may I see, 
 Nothing desire, or seek but thee! 
 
 Another of Rev. John Wesley's versions, 
 this time a rendering of Paul Gerhardt's 
 glorious hymn beginning " O Jesu Christ, 
 mein schonstes Licht /" The author wrote it 
 in 1653, and this translation first appeared 
 with sixteen stanzas in Hymns and Sacred 
 Poems, 1739. It is likely that this lyrical 
 song better than anything else represents the 
 prevailing attitude of John Wesley's mind 
 during most of his ministry. Without ever 
 being positively mystical, he yet was moved 
 and swayed by a constant reference to God's 
 providence as inseparable from his grace. He 
 honestly believed that after the good Lord 
 converted him he was going to take care of 
 him. He relied upon him with love and per- 
 fect trust. A little incident is found in his 
 biography showing his simplicity of reasoning 
 when he came into circumstances of genuine 
 need. 
 
 On the last Sunday in the year 1788, when 
 he was eighty-five years of age, he had to 
 preach in All-Hallows Church, Lombard 
 Street, for the benefit of forty-eight poor 
 
 children belonging to the St. Ethelburga So- 
 ciety. There was an immense congregation 
 gathered to hear him. While putting on his 
 gown Wesley said to his attendant : " Sir, it 
 is above fifty years since I first preached in 
 this church ; I remember it from a particular 
 circumstance. I came without a sermon ; 
 and going up the pulpit stairs I hesitated, and 
 returned into the vestry, under much mental 
 confusion and agitation. A woman who stood 
 by noticed my concern and said, ' Pray, sir, 
 what is the matter?' I replied, 'I have not 
 brought a sermon with me.' Putting her 
 hand on my shoulder she said, ' Is that all ? 
 Cannot you trust God for a sermon ?' This 
 question had such an effect upon me that I 
 ascended the pulpit, preached extempore with 
 great freedom to myself and acceptance to 
 the people, and have never since taken a 
 written sermon into the pulpit." 
 
 8O I The good Shepherd. L. M. 6L 
 
 THE Lord my pasture shall prepare, 
 And feed me with a shepherd's care ; 
 His presence shall my wants supply, 
 And guard me with a watchful eye : 
 My noon-day walks he shall attend, 
 And all my midnight hours defend. 
 
 2 When in the sultry glebe I faint, 
 Or on the thirsty mountain pant, 
 To fertile vales and dewy meads 
 My weary, wandering steps he leads, 
 Where peaceful rivers, soft and slow, 
 Amid the verdant landscape flow. 
 
 3 Though in a bare and rugged way, 
 Through devious, lonely wilds I stray, 
 Thy bounty shall my pains beguile, 
 The barren wilderness shall smile, 
 
 With sudden greens and herbage crowned, 
 And streams shall murmur all around. 
 
 4 Though in the paths of death I tread, 
 With gloomy horrors overspread, 
 
 My steadfast heart shall fear no ill, 
 For thpu, O Lord, art with me still : 
 Thy friendly crook shall give me aid, 
 And guide me through the dreadful shade. 
 
 This was the first of those five hymns which 
 Joseph Addison contributed to the Spectator; 
 it is found in No. 441, 1712. The theme of 
 the article with which it is connected is, 
 " Trust in the Supreme Being." At the close 
 of this the author says : " David has very 
 beautifully represented this steady reliance on 
 God Almighty in Psalm 23, which is a kind 
 of pastoraJ hymn, and filled with those allu- 
 sions which are usual in that kind of writing. 
 As the poetry is very exquisite, I shall present 
 my reader with the following translation of it." 
 
 802 
 
 "Jesus, my Lord.'''' 
 
 L. M. 61. 
 
 JESUS, my Lord, my God, my all ! 
 Blest Saviour, hear me when I call ; 
 Oh, hear, and from thy dwelling-place 
 Pour down the riches of thy grace: 
 Jesus, my Lord, I thee adore 
 Oh, make me love thee more and more !
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 347 
 
 2 Jesus, alas ! too coldly sought, 
 How can I love thee as I ought ? 
 And how extol thy matchless fame, 
 The glorious beauty of thy name? 
 Jesus, my Lord, 1 thee adore 
 
 Oh, make me love thee more and more ! 
 
 3 Jesus ! of thee shall be my song; 
 To thee my heart and soul belong; 
 All that I am or have is thine, 
 
 And thou, my Saviour, thou art mine ! 
 
 Jesus, my Lord, I thee adore 
 
 Oh, make me love thee more and more ! 
 
 It was while still an adherent of the Church 
 of England that Rev. Henry Collins wrote 
 this hymn, and the one beginning, " Jesu, meek 
 and lowly." He was educated at Oxford Col- 
 lege, graduating about 1854, and was ordained 
 deacon and priest of the Episcopal Church. 
 About 1857, however, his views having 
 changed, he became a Roman Catholic, and 
 was admitted to the Cistercian Order in 1 860. 
 He wrote a pamphlet defending his course, 
 and later on published several other prose 
 works. His two poems appeared in Hymns 
 for Missions, 1854, which was first published 
 at Leeds, and afterwards at Oxford and Lon- 
 don. 
 
 803 
 
 "Hove thee, Lord /" 
 
 L. M. D. 
 
 THOUGH sorrows rise and dangers roll 
 In waves of darkness o'er my soul ; 
 Though friends are false, and love decays, 
 And few and evil are my days; 
 Though conscience, fiercest of my foes, 
 Swells with remembered guilt my woes ; 
 Yet ev'n in nature's utmost ill, 
 
 1 love thee, Lord, I love thee still ! 
 
 2 Though Sinai's curse, in thunder dread, 
 Peals o'er mine unprotected head, 
 
 And memory points, with busy pain, 
 To grace and mercy given in vain ; 
 Till nature, shrinking in the strife. 
 Would fly to hell to 'scape from life ; 
 Though every thought has power to kill, 
 I love thee, Lord, I love thee still ! 
 
 3 Oh, bv the pangs thyself hast borne, 
 The ruffian's blow, the tyrant's scorn, 
 By Sinai's curse, whose dreadful doom 
 Was buried in thy guiltless tomb ; 
 
 By these my pangs, whose healing smart, 
 Thy grace hath planted in my heart 
 I know, I feel thy bounteous will, 
 Thou lov'st me, Lord, thou lov'st me still ! 
 
 This will be found in Bishop Reginald He- 
 ber's Hymns written and adapted to the 
 Weekly Church Service of the Year : 1827. 
 It is associated with St. James' Day. The 
 theme of the piece is this : the conscientious 
 believer admits his own shortcomings, but he 
 knows that Jesus knows that he loves him : 
 " thou knowest all things, and thou knowest 
 that I love thee !" There is given in the biog- 
 raphy of Caroline Fry an interesting and 
 most instructive incident. While one time 
 very ill, she was told that she was likely now 
 to die ; at the best her hours were to be very 
 few. She replied instantly and with fervor 
 
 that she hoped she might die soon and sud- 
 denly. Afterwards she learned that this an- 
 swer had struck some listeners with surprise. 
 So she wrote thus : " As many will hear, and 
 will not understand why I want no time of 
 preparation, often desired by those far holier 
 than I, I will tell you why, and shall tell others, 
 and so shall you. It is not because I am so 
 holy, but because I am so sinful. The peculiar 
 character of my religious experience has al- 
 ways been a deep, an agonizing sense of sin ; 
 the sin of yesterday, of to-day, confessed with 
 anguish hard to be endured and cries for par- 
 don that could not be unheard, each day 
 cleansed anew in Jesus' blood, and each day 
 more and more hateful in mine own sight. 
 What can I do in death that I have not done 
 in life ? What can I do during this week, 
 when I am told I cannot live, other than I did 
 last week when I knew it not ? Alas, there is 
 but one thing left undone to serve him bet- 
 ter ; and the death-bed is no place for that : 
 therefore I say, if I am not ready now, I shall 
 not be by delay, so far as I have to do with 
 it : if the Lord has more to do in me, that is 
 his part ; I need not beseech him not to spoil 
 his work by too much haste." A few days 
 later, just before she did die, she added further 
 this sentence : " I wish there should be no 
 mistake about the reason of my desire to de- 
 part and be with Christ : I confess myself the 
 vilest, chiefest of sinners : I desire to go to 
 him that I may be rid of the burden of my 
 sin, the sin of my nature ; not the past, re- 
 pented of every day, but the present hourly, 
 momentary sin, which I do commit or which 
 I can commit, the very sense of which does at 
 times drive me almost half mad with grief." 
 
 804 
 
 Thf name "Jesus." 
 
 L. M. D. 
 
 JESUS! the very thought is sweet; 
 In that dear name all heart-joys meet ; 
 But sweeter than sweet honey far 
 The glimpses of his presence are. 
 No word is sung more sweet than this : 
 No name is heard more full of bliss : 
 No thought brings sweeter comfort nigh, 
 Than Jesus, Son of God most high. 
 
 2 Jesus, the hope of souls forlorn, 
 How good to them for sin that mourn ! 
 To them that seek thee, oh, how kind ! 
 But what art thou to them that find ? 
 Jesus, thou sweetness, pure, and blest, 
 Truth's fountain, light of souls distressed, 
 Surpassing all that heart requires, 
 Exceeding all that soul desires ! 
 
 3 No tongue of mortal can express, 
 No letters write, its blessedness : 
 Alone who hath thee in his heart 
 Knows, love of Jesus, what thou art. 
 We follpwjesus now, and raise 
 
 The voice of prayer, the hymn of praise, 
 That he at last may make us meet 
 With him to gain the heavenly seat.
 
 348 
 
 CHRISTIAN EXPERIENCE. 
 
 For the Hymnal Noted, 1854, Dr. John 
 Mason Neale made this translation of St. 
 Bernard's great hymn, "Jesu, dulcis memoria." 
 It differs in the meter, and is valuable on that 
 account. 
 
 805 
 
 " Ashamed of me." 
 
 L. M. 
 
 JESUS ! and shall it ever be, 
 A mortal man ashamed of thee ? 
 Ashamed of thee, whom angels praise, 
 Whose glories shine through endless days? 
 
 2 Ashamed of Jesus ! sooner far 
 Let .evening blush to own a star ; 
 He sheds the beams of light divine 
 O'er this benighted soul of mine. 
 
 3 Ashamed of Jesus! that dear friend 
 On whom my hopes of heaven depend ! 
 No; when I blush, be this my shame, 
 That I no more revere his name. 
 
 4 Ashamed of Jesus ! yes, I may, 
 When I 've no guilt to wash away ; 
 No tear to wipe, no good to crave, 
 No fears to quell, no soul to save. 
 
 5 Till then nor is my boasting vain 
 Till then, I boast a Saviour slain ! 
 And, oh, may this my glory be, 
 That Christ is not ashamed of me! 
 
 This piece of poetry, now so widely known, 
 was first printed in the Gospel Magazine, in 
 the year 1 774 ; and the title of it was : 
 " Shame of Jesus Conquered by Love. By a 
 Youth of Ten Years." In that edition some 
 declare that the second line was this : " A 
 sinful child ashamed of thee." The young 
 writer, whose offering to God's people proved 
 so acceptable, became afterward the Rev. 
 Joseph Grigg, a Presbyterian minister in 
 London. 
 
 806 
 
 Jesus all in all. 
 
 L. M. 
 
 JESUS, thou Joy of loving hearts, 
 
 Thou Fount of life ! thou Light of men ! 
 
 From the best bliss that earth imparts 
 We turn unfilled to thee again. 
 
 2 Thy truth unchanged hath ever stood ; 
 Thou savest those that on thee call ; 
 
 To them that seek thee thou art good, 
 To them that find thee, All in All. 
 
 3 We taste thee, O thou Living Bread, 
 And long to feast upon thee still ; 
 
 We drink of thee, the Fountain Head, 
 And thirst our souls from thee to fill ! 
 
 4 Our restless spirits yearn for thee, 
 Where'er our changeful lot is cast : 
 
 Glad, when thy gracious smile we see, 
 Blest, when our faith can hold thee fast. 
 
 5 O Jesus, ever with us stay ; 
 
 Make all our moments calm and bright ; 
 Chase the dark night of sin away. 
 Shed o'er the world thy holy light ! 
 
 It would seem as if among all the transla- 
 tions of the great hymn of St. Bernard of 
 Clairvaux, even Dr. Ray Palmer might feel 
 some small discouragement in proposing a 
 new one. But he wrote this splendid piece 
 
 of poetry in Albany, N. Y., in 1858, for the 
 Sabbath Hymn-Book, and the world has pro- 
 nounced it to be in some particulars the best 
 and the chief of them all. "Jesu, dnlcis me- 
 moria " has found its fitting dress in our 
 English tongue at last. Once in the course 
 of his history the apostle Paul found it neces- 
 sary to challenge and censure the Christians 
 dwelling in the chief city of Macedonia. 
 There were differences in the congregation, 
 and the excitement was approaching the crisis 
 of a quarrel outright. No one can fail to no- 
 tice the exceedingly lowly and affectionate 
 manner which this great and good man 
 adopts in approaching these insurrectionary 
 people. Most men would have lost head 
 under such reverent obedience as that church 
 at Philippi was accustomed to give Paul. 
 He might have ordered them, but he now en- 
 treats. He had an undoubted chance to 
 command, but he only implores. " Brethren, 
 be followers together of me, and mark them 
 which walk so as ye have us for an en- 
 sample." 
 
 807 
 
 "Not your own." 
 
 L. M. 
 
 OH, not my own these verdant hills, 
 And fruits, and flowers, and stream, and wood ; 
 
 But his who all with glory- fills, 
 Who bought me with his precious blood. 
 
 2 Oh, not my own this wondrous frame, 
 Its curious work, its living soul; 
 
 But his who for my ransom came ; 
 Slain for my sake, he claims the whole. 
 
 3 Oh, not my own the grace that keeps 
 My feet from fierce temptations free ; 
 
 Oh, not my own the thought that leaps, 
 Adoring, blessed Lord, to thee. 
 
 4 Oh, not my own ; I '11 soar and sing, 
 When life, with all its toils, is o'er, 
 
 And thou thy trembling lamb shall bring 
 Safe home to wander nevermore. 
 
 Another of the fine contributions of the 
 Rev. Samuel Francis Smith, D. D., to the 
 Congregational Hymn -Book, 1857. He is 
 said to have written above a hundred hymns, 
 twenty-seven of which were given to the 
 churches in the Psalmist, many of which have 
 been welcomed in others outside of the de- 
 nomination with which he has always been 
 connected. No incident is mentioned as hav- 
 ing given rise to this composition, but it was 
 evidently suggested by the inspired question : 
 "Know ye not that ye are not your own?" 
 (I. Cor. 6 : 19.) Dr. Smith has issued a num- 
 ber of volumes, mostly written in the interest 
 of Baptist missions and work. He was, in 
 1853, honored with the degree of Doctor of 
 Divinity by Colby University, then known as 
 Waterville College.
 
 GRACES OF THE SPIRIT. 
 
 349 
 
 808 
 
 Faith. 
 
 C. M. 
 
 LORD, I believe ; thy power I own ; 
 
 " would obey ; 
 I wander comfortless and lone, 
 
 Thy word I would obey ; 
 
 wander coml 
 
 When from thy truth I stray. 
 
 2 Lord, I believe; but gloomy fears 
 Sometimes bedim my sight ; 
 
 I look to thee with prayers and tears, 
 And cry for strength and light. 
 
 3 Lord, I believe; but oft, I know, 
 My faith is cold and weak : 
 
 My weakness strengthen, and bestow 
 The confidence I seek. 
 
 4 Yes ! I believe ; and only thou 
 Canst give my soul relief: 
 
 Lord, to thy truth my spirit bow ; 
 " Help thou mine unbelief!" 
 
 The author of the piece before us was Rev. 
 John Reynell Wreford, D. D. He was born 
 at Barnstable, Devonshire, England, Decem- 
 ber 12,1 800, and received his education at Man- 
 chester College, York. In 1 826 he became as- 
 sociated with Rev. John Kentish, as co-pastor 
 of the New Meeting House congregation, 
 Birmingham. He labored here for five years, 
 but the loss of his voice compelled his retire- 
 ment from ministerial duties in 1831, and he 
 opened a school at Edgbaston. At the time 
 of Queen Victoria's accession to the British 
 throne, Dr. Wreford published his Lays of 
 Loyalty, 1837. The piece quoted here is to 
 be found in Rev. J. R. Beard's Collection of 
 Hymns for Public and Private Worship, 
 which was issued in the same year. Al- 
 though the compiler of the latter volume 
 claimed that his book contained only poems 
 by Unitarian writers, it is evident that Dr. 
 Wreford was not a Unitarian in the modern 
 sense, though he said of himself he was one 
 of those " English Presbyterians who always 
 carefully repudiated all sectarian names and 
 doctrinal distinctions." He died at Bristol 
 in 1881. 
 
 8O9 Meekness. C. M. 
 
 LORD ! when 1 all things would possess, 
 
 I crave but to be thine ; 
 Oh, lowly is the loftiness 
 
 Of these desires divine. 
 
 2 Each gift but helps my soul to learn 
 How boundless is thy store ; 
 
 I go from strength to strength, and yearn 
 For thee, my Helper, more. 
 
 3 How can my soul divinely soar, 
 How keep the shining way, 
 
 And not more tremblingly adore, 
 And not more humbly pray! 
 
 4 The more I triumph in thy gifts, 
 The more I wait on thee ; 
 
 The grace that mightily uplifts 
 Most sweetly hu'mbleth me. 
 
 5 The heaven where I would stand complete 
 My lowly love shall see, 
 
 And stronger grow the yearning sweet, 
 My holy One! for thee. 
 
 When Thomas Hornblower Gill learned to 
 " go from strength to strength " by yearning 
 more for Christ as his " Helper," he ceased 
 to be a Unitarian. He says : " The assidu- 
 ous perusal of the Greek Testament, for 
 many years, showed me clearly that Unitari- 
 anism failed to interpret the Book of Life. 
 As truth after truth broke upon my gaze, God 
 put a new song into my mouth." From this 
 day forward he believed and lived and sang 
 his songs in the acceptance of the old Calvin- 
 istic doctrine of substitution. His sins were 
 laid on the Saviour, and Christ's righteous- 
 ness was imputed to him. He says in issuing 
 (1869) The Golden Chain of Praise, from 
 which our present piece is quoted : " The 
 spiritual experience of more than twenty 
 years is recorded in these sacred songs. 
 Though spread over so long a period, they are 
 now given to the world for the first time, with 
 the exception of about thirty which have ap- 
 peared partly in collections, and partly among 
 The Anniversaries (poems published ten 
 years ago)." 
 
 8IO Calmness. C. M. 
 
 CALM me, my God, and keep me calm ; 
 
 Let thine outstretched wing 
 Be like the shade of Elim's palm, 
 
 Beside her desert spring. 
 
 2 Yes, keep me calm, though loud and rude 
 The sounds my ear that greet 
 
 Calm in the closet's solitude, 
 Calm in the bustling street. 
 
 3 Calm in the hour of buoyant health, 
 Calm in my hour of pain, 
 
 Calm in my poverty or wealth, 
 Calm in my loss or gain 
 
 4 Calm in the sufferance of wrong, 
 Like him who bore my shame, 
 
 Calm 'mid the threatening, taunting throng, 
 Who hate thy holy name. 
 
 5 Calm me, my God, and keep me calm, 
 Soft resting on thy breast ; 
 
 Soothe me with holy hymn and psalm, 
 And bid my spirit rest. 
 
 This poem is perhaps the most popular of 
 all those written by Dr. Horatius Bonar. It 
 appeared first in his Hymns of Faith and 
 Hope, 1856, in eight stanzas of four lines each, 
 entitled " The Inner Calm." It is filled with 
 the very spirit of tranquillity which is really 
 the result of an absolute faith. 
 
 The celebrated Robert Hall said: "The 
 most extraordinary thing about Wesley was 
 that while he set all in motion, he was him- 
 self perfectly calm and phlegmatic. He was 
 the quiescence of turbulence." Wesley was 
 not " phlegmatic." He had a warm heart, an 
 active spirit. He said, " I am always in 
 haste, though never in a hurry." He one 
 day remarked to Clarke, " As I was passing
 
 350 
 
 CHRISTIAN EXPERIENCE. 
 
 through St. Paul's churchyard I observed two 
 women standing opposite t each other, the 
 one speaking and gesticulating violently, while 
 the other stood perfectly still and in silence. 
 Just as I came up and was about to pass 
 them, the virago, clenching her fist and stamp- 
 ing her foot at her imperturbable neighbor, ex- 
 claimed, ' Speak, wretch, that I may have 
 something to say !' Adam, that was a lesson 
 to me. Silence is often the best answer to 
 abuse." 
 
 81 I 
 
 C.M. 
 
 Faith. 
 
 OH, gift of gifts! oh, grace of faith ! 
 
 My God ! how can it be 
 That thou, who hast discerning love, 
 
 Shouldst give that gift to me ? 
 
 2 How many hearts thou mightst have had 
 More innocent than mine! 
 
 How many souls more worthy far 
 Of that sweet touch of thine! 
 
 3 Ah, grace! into unlikeliest hearts 
 It is thy boast to come, 
 
 The glory of thy light to find 
 In darkest spots a home. 
 
 4 The crowd of cares, the weightiest cross, 
 Seem trifles less than light 
 
 Earth looks so little and so low 
 When faith shines full and bright. 
 
 5 Oh, happy, happy that I am ! 
 If thou canst be, O Faith, 
 
 The treasure that thou art in life, 
 What wilt thou be in death ! 
 
 The poem from which this group of verses 
 is taken consists of twelve stanzas, and is 
 found in Rev. Frederick William Faber's 
 Hymns, commencing, " O Faith ! thou work- 
 est miracles." It first appeared in his/esus 
 and Mary, 1849, an d was entitled "Conver- 
 sion." Saving faith is not a mere cerebra- 
 tion of the individual ; it is the gift of God. 
 It often " comes " into " unlikeliest hearts." 
 It frequently finds " in darkest spots a home." 
 So it always is accompanied with a welcome 
 and happy humility. Faith includes this. It 
 calls for a cheerful submission to God's re- 
 quirements, the moment we apprehend them, 
 no matter how humiliating the assertion of 
 our ill-desert may be. When the Syrophoe- 
 nician woman came pleading to our Saviour, 
 he gave her faith a most severe testing before 
 he granted her petition. " It is not meet, "he 
 said, " to take the children's bread and cast it 
 to the dogs." Now, did she grow angry at 
 this rebuff ? Did she refuse to admit its jus- 
 tice ? Did she go away grieved, because he 
 seemed to be harsh to her ? No, indeed ; she 
 admitted it all. " Truth, Lord," said she, 
 " yet the dogs eat of the crumbs that fall from 
 their master's table." Then he raised her 
 up, saying, " O woman, great is thy faith ; be 
 it unto thee as thou wilt." She not only saw 
 the truth, but assented to it likewise, though 
 
 the admission was humbling in the extreme. 
 And so must the inquiring sinner give assent 
 to all the teachings of the gospel, self-abasing 
 as they are ; admit everything ; throw up all 
 excuses ; leave all refuges of lies ; renounce 
 self altogether ; " only believe." 
 
 8 I 2 Godly sincerity. C. M. 
 
 WALK in the light ! so shall thou know 
 
 That fellowship of love 
 His Spirit only can bestow 
 
 Who reigns in light above. 
 
 2 Walk in the light ! and thou shall find 
 Thy heart made truly his 
 
 Who dwells in cloudless lighl enshrined, 
 In whom no darkness is. 
 
 3 Walk in Ihe light ! and ev'n the lomb 
 No fearful shade shall wear ; 
 
 Glory shall chase away ils gloom, 
 For Chrisl halh conquered Ihere. 
 
 4 Walk in the light ! and thou shall see 
 Thy path, though thorny, bright, 
 >r God by grace shall dwell in thee, 
 And God himself is light. 
 
 Th 
 Fo 
 A 
 
 The " Quaker poet," Bernard Barton, filled 
 many volumes with his writings in verse ; but 
 only about twenty of his pieces are in com- 
 mon use now. His poetry attracted the notice 
 of two such opposite characters as Robert 
 Southey and Lord Byron ; and although he 
 was only a bank clerk, he became a warm 
 friend of the latter. He was born in London, 
 England, January 31, 1784, and received his 
 education at a Quaker School at Ipswich. His 
 business life was begun when he was articled 
 to a shopkeeper at Halstead, Essex, with 
 whom he remained for eight years. He then 
 tried various other kinds of work, but finally 
 was employed in the local bank at Wood- 
 bridge, serving a clerkship of forty years. As 
 his parents were Quakers, he naturally ac- 
 cepted the religious opinions of the Society 
 of Friends, and held closely to these views 
 throughout his life. He died at Woodbridge, 
 February 19, 1849. The piece we quote is 
 from Lyra Britannica, and in the original 
 has six stanzas. 
 
 8 1 3 Faith. C. M. 
 
 FAITH adds new charms to earthly bliss 
 
 And saves me from ils snares ; 
 Ils aid, in every duly, brings, 
 
 And softens all my cares. 
 
 2 The wounded conscience knows ils power 
 The healing balm lo give ; 
 
 Thai balm the saddesl heart can cheer, 
 And make Ihe dying live. 
 
 3 Wide il unvails celestial worlds, 
 Where dealhless pleasures reign ; 
 
 And bids me seek my portion Ihere, 
 Nor bids me seek in vain. 
 
 4 II shows the precious promise sealed 
 Wilh Ihe Redeemer's blood ; 
 
 And helps my feeble hope to rest 
 Upon a faithful God.
 
 GRACES OF THE SPIRIT. 
 
 351 
 
 5 There-^-there unshaken would I rest, 
 
 Till this frail body dies ; 
 And then, on faith's triumphant wings, 
 
 To endless glory rise. 
 
 Rev. Daniel Turner, the author of this hymn, 
 was born at Blackwater Park, near St. Albans, 
 Herts, England, March i, 1710. When quite 
 young, he united with the Baptist Church, 
 close by his home, at Hemel-Hempstead. He 
 took up the occupation of teaching at first, 
 but in 1741 became the pastor of the Hosier 
 Lane Baptist congregation at Reading on the 
 Thames. In 1748 he took another charge at 
 Abingdon in Berkshire. This he held until 
 his death, September 5, 1798. He published 
 a volume entitled, Divine Songs, Hymns and 
 Poems, 1747, and a second, Poems, Devotional 
 and Moral, 1 794. Of these compositions Dr. 
 Rippon accepted eight in his book. The one 
 before us was printed first in Evans' Collec- 
 tion, fifth edition, 1786. It is a cool and quiet 
 piece, didactically correct, and useful to close 
 a doctrinal sermon on the nature and office 
 of saving faith. The one element of trust is 
 specially magnified reliance on the truth of 
 what God said he would do ; a quiet resting 
 on his promises to accomplish all we need for 
 salvation. You remember in the case of the 
 centurion, our Lord declared he " had not 
 found so great faith, no, not in Israel." Now, 
 what was it that made his faith in particular 
 so great, so peculiar in itself, and so superior 
 in the estimation of the Saviour ? Simply the 
 presence in it of superabounding trust. He 
 had asked for a gift of healing to be bestowed 
 upon his servant lying at home sick. To his 
 request Jesus replied, " I will come and heal 
 him." One would think that now the cen- 
 turion would doubt a little. Might not the 
 Saviour forget his promise in the multiplicity 
 of his cares ? Might he not delay coming till 
 too late ? Even this suspicion made his trust 
 a matter of somewhat difficult exercise ; and 
 yet that man was willing to go further. He 
 was content to rest on a mere declaration, 
 without a promise. " Speak the word only," 
 said he, "and my servant shall be healed." 
 He did not care to have the Saviour's presence, 
 if he would only say the man should be whole. 
 Then he could depart to his house restful and 
 satisfied. 
 
 814 "Watch and pray." C. M. 
 
 THE SaviouR bids thee watch and pray 
 
 Through life's momentous hour, 
 And grants the Spirit's quickening ray 
 
 To those who seek his power. 
 
 2 The Saviour bids thee watch and pray, 
 
 Maintain a warrior's strife : 
 O Christian ! hear his voice to-day : 
 
 Obedience is thy life. 
 
 3 The Saviour bids thee watch and pray ; 
 For soon the Hour will come 
 
 That calls thee from the earth away 
 To thy eternal home. 
 
 4 The Saviour bids thee watch and pray, 
 Oh, hearken to his voice, 
 
 And follow where he leads the way, 
 To heaven's eternal joys ! 
 
 In the Mother's Hymn Book, by Dr. 
 Thomas Hastings, published in 1834, this 
 poem first appeared. Its refrain, " Watch 
 and Pray," is a call to increasing vigilance 
 against the foes which beset our Christian 
 life and seek to take advantage of a moment's 
 weakness. A military commander, after 
 gaining a great victory, was encamping with 
 his army for the night. He ordered sentinels 
 to be stationed all round the camp as usual. 
 One of the sentinels, as he went to his station, 
 grumbled to himself and said, " Why could 
 not the general let us have a quiet night's 
 rest for once after beating the enqmy ? I 'm 
 sure there 's nothing to be afraid of." The 
 man then went to his station and stood for 
 some time looking about him. It was a 
 bright summer's night with a harvest moon, 
 but he could see nothing anywhere ; so he 
 said, " I am terribly tired. I shall sleep for 
 just five minutes, out of the moonlight, un- 
 der the shadow of this tree." So he lay 
 down. Presently he started up, dreaming 
 that some one had pushed a lantern before 
 his eyes, and he found that the moon was 
 shining brightly down on him through a hole 
 in the branches of the tree above him. The 
 next minute an arrow whizzed past his ear 
 and the whole field before him seemed alive 
 with soldiers in dark green coats, who sprang 
 up from the ground, where they had been 
 silently creeping onward, and rushed toward 
 him. Fortunately the arrow had missed him ; 
 so he shouted aloud to give the alarm and 
 ran back to some other sentinels. The army 
 was thus saved ; and the soldier said, " I 
 shall never forget, as long as I live, that when 
 one is at war one must watch." Our whole 
 life is a war with evil. Just after we have 
 conquered it it sometimes attacks us when we 
 least expect it. For example, when we have 
 resisted the temptation to be cross and pet- 
 tish or disobedient, sometimes when we are 
 thinking, " How good we have been," comes 
 another sudden temptation, and we are not 
 on our guard and do not resist it. Jesus says 
 to us, " Watch and pray, that ye nter not 
 into temptation." 
 
 815 " The Head, even Christ." C. M. 
 
 BLEST be the dear, uniting love 
 
 That will not let us part : 
 Our bodies may far off remove ; 
 
 We still are one in heart.
 
 352 
 
 CHRISTIAN EXPERIENCE. 
 
 2 Joined in one spirit to our Head, 
 Where he appoints we go ; 
 
 \Ve still in Jesus' footsteps tread, 
 And show his praise below. 
 
 3 Oh, may we ever walk in him, 
 And nothing know beside! 
 
 Nothing desire, nothing esteem, 
 But Jesus crucified ! 
 
 4 Partakers of the Saviour's grace, 
 The same in mind and heart, 
 
 Not joy nor grief nor time nor place 
 Xor life nor death can part. 
 
 In this piece of Rev. Charles Wesley, found 
 as usual in his Hymns and Sacred Poems, 
 1742, there is held up to our view the secret 
 of all force in Christian character and life. 
 It is found in one's being like Jesus, his 
 Master, in his being near him, walking with 
 him all the time. When City Road Chapel 
 was built, Charles Wesley preached there. 
 His ministry was solemn and awakening, yet 
 full of tenderness for the mourners. " In 
 prayer he was copious and mighty, especially 
 on sacramental occasions, when he seemed 
 to enter into the holiest of all by the blood 
 of Jesus." If his thoughts did not flow 
 freely, he was very deliberate in the pulpit, 
 making long pauses, as though waiting for 
 the Spirit's influence. " In such cases he 
 usually preached with his eyes closed ; he 
 fumbled with his hands about his breast, 
 leaned with his elbows upon the Bible, and 
 his whole body was in motion." What im- 
 pression he produced on strangers may be 
 understood from William Wilberforce's ac- 
 count of his first interview with the venerable 
 poet, at the house of Hannah More. He 
 says : " I went, in 1782, to see her, and when I 
 came into the room, Charles Wesley rose 
 from the table, around which a numerous 
 company sat at tea, and coming forward to 
 me, gave me solemnly his blessing. I was 
 scarcely ever more affected. Such was the 
 effect of his manner and appearance that it 
 altogether overset me, and I burst into tears, 
 unable to restrain myself." 
 
 Surely, if one desires the " mind of Christ," 
 he must see that he will be very far from se- 
 curing it if he exercises his own mind in 
 showing how r unlike him other people are. 
 " Boasting is excluded." We do not know a 
 more pathetic spectacle in the New Testa- 
 ment than that of the two blind men at the 
 gate of Jericho rivals in business, recollect 
 making (as it were) common cause against 
 the uncharitable multitude, and in the same 
 sentence of speech crying for mercy from the 
 Son of David. Matthew Henry's comment 
 on the passage is very bright. " These joint 
 sufferers," says he, " were joint suitors. Be- 
 ing companions in the same tribulation, they 
 
 were partners in the same supplication." In 
 every honest effort God gives mysterious 
 help. What is wanted on our part is de- 
 cision winged with devotion. Our wills sur- 
 render ; just there God wills for us. 
 
 " He who hath felt the Spirit of the Highest 
 Cannot confound, or doubt him, or defy ; 
 Yea, with one voice; O world, though thou deniest, 
 Stand thou on that side for on this am I !" 
 
 8 I 6 Humility. C. M. 
 
 THY home is with the humble, Lord ! 
 
 The simple are the best ; 
 Thy lodging is in child-like hearts ; 
 
 Thou makest there thy rest. 
 
 2 Dear Comforter ! eternal Love ! 
 If thou wilt stay with me, 
 
 Of lowly thoughts and simple ways 
 
 1 "11 build a house for thee. 
 
 3 Who made this breathing heart of mine 
 But thou, my heavenly Guest? 
 
 Let no one have it, then, but thee, 
 And let it be thy rest ! 
 
 In Dr. Frederick William Faber's volume 
 of poems entitled Jesus and Mary, \ 849, this 
 hymn was first published. It consists of 
 twelve stanzas, four lines each, with the head- 
 ing, " Sweetness in Prayer." The verses 
 here used are in praise of that mild and gentle 
 spirit which meets the perplexities of life with 
 steadfast faith in an overruling providence. 
 We saw the usual sign out in front of a cloth- 
 ing store : " Great sale of Misfits," and we 
 moralized to our heart's content over the 
 catastrophe. . Most men are too finical ; they 
 reject much of what could be endured with a 
 little patience and some humility. " Circum- 
 stances make men," said one of the would-be 
 philosophers. Not always ; some men make 
 circumstances. More men, however, accept 
 circumstances as the providences of God, 
 and adjust themselves to meet them content- 
 edly. It is in this way that most moral mis- 
 fits can be managed ; and, moreover, there is 
 a fine outlook ahead. So we shall find that 
 here is the secret of all composure in the uni- 
 verse. " I am going," said the dying Hooker, 
 " to leave a world disordered and a Church 
 disorganized, for a world and a Church where 
 every angel and every rank of angels stand 
 before the throne in the very post God has 
 assigned." 
 
 8 I 7 Docility. Psalm 131. C. M. 
 
 Is there ambition in my heart ? 
 
 Search, gracious God, and see; 
 Or do I act a haughty part? 
 
 Lord, I appeal to thee. 
 
 2 I charge my thoughts, be humble still, 
 And all my carriage mild ; 
 
 Content, my Father, with thy will, 
 And quiet as a child.
 
 GRACES OF THE SPIRIT. 
 
 3 The patient soul, the lowly mind, 
 
 Shall have a large reward ; 
 Let saints in sorrow lie resigned, 
 
 And trust a faithful Lord. 
 
 This small poem, delicate and graceful, and 
 always dear to the children of God, is the 
 version of Dr; Watts' which represents the 
 sentiment of Psalm 131. It has been pre- 
 served unchanged through the ages. It is 
 entitled " Humility and Submission," and it 
 frames a prayer for constant growth and 
 genuineness in all the graces of the Gospel. 
 A simple-hearted farmer visited the new 
 capitol at Albany. After wandering through 
 the halls and corridors, and seeing a great 
 many beautiful things, he came to a large 
 column of Scotch granite, highly polished. 
 He examined it closely, knocked it with his 
 knuckle, and then inquired, " What is that ?" 
 He was told that it was Scotch granite; to 
 which he replied : " You do n't say ! Is that 
 Scotch granite ? and is it polished like that 
 clean through ?" That would be a pungent 
 question of certain ones who are intellectually 
 orthodox and ceremonially pious. To be a 
 child of God " clean through " is something 
 more than living righteously according to 
 programme, or religiously by rote. "A string 
 of opinions," said John Wesley, " no more 
 constitutes faith than a string of beads con- 
 stitutes holiness." 
 
 8 | 8 Humble Devotion. C. M. 
 
 FATHER ! whate'er of earthly bliss 
 
 Thy sovereign will denies, 
 Accepted at thy throne of grace 
 
 Let this petition rise : 
 
 2 " Give me a calm, a thankful heart, 
 From every murmur free; 
 
 The blessings of thy grace impart, 
 And make me live to thee. 
 
 3 " Let the sweet hope that thou art mine 
 My life and death attend ; 
 
 Thy presence through my journey shine, 
 And crown my journey's end." 
 
 Perhaps the secret of that power which the 
 poetry of Miss Anne Steele has always pos- 
 sessed over the -hearts of those who sing her 
 unassuming hymns is found in the spirit 
 with which these pieces were committed to 
 the world. Under the date of November 29, 
 1757, her father, as deeply interested in her 
 enterprise as was his daughter herself, we can 
 readily believe, wrote in his diary these words : 
 " This day Nanny sent part of her composi- 
 tion to London to be printed. I entreat a 
 gracious God, who enabled and stirred her 
 up to such a work, to direct in it and bless it 
 for the good of many. I pray God to make 
 her useful and keep her humble." This hu- 
 
 mility was her chief characteristic; and no 
 other hymn of hers so well shows and ex- 
 presses this as the one now before us. In 
 her volume of Poems, 1760, it bears the title, 
 " Desiring Resignation and Thankfulness." 
 All the profits accruing from the sale of her 
 poetry were a trust only to her : she conse- 
 crated them fully to benevolent objects. If 
 there be any inquiry in the hearts of the sing- 
 ers of this hymn concerning the answer to 
 the prayer with which it closes, it is enough 
 to quote here the paragraph from her biog- 
 raphy that describes the " journey's end." 
 Dr. Evans says : " She took the most affec- 
 tionate leave of her weeping friends around 
 her; and, at length, the happy moment of her 
 dismission arriving, she closed her eyes, and 
 with these animating words* on her dying lips, 
 ' I know that my Redeemer liveth,' gently fell 
 asleep in Jesus." 
 
 819 Growth in grace. C. M. 
 
 COME, Holy Ghost, my soul inspire ; 
 
 This one great gift impart 
 What most I need, and most desire, 
 
 An humble, holy heart. 
 
 2 Bear witness I am born again, 
 My many sins forgiven : 
 
 Nor let a gloomy doubt remain 
 To cloud my hope of heaven. 
 
 3 More of myself grant I may know, 
 From sin's deceit be free ; 
 
 In all the Christian graces grow, 
 . And live alone to thee. 
 
 Rev. Dr. Asahel Nettleton was born at 
 North Killingworth, Conn., April 21, 1783, 
 and received his education at Yale College. 
 He was ordained as a clergyman, but never 
 settled over any congregation, though he 
 preached in several States and in Great Brit- 
 ain as an evangelist. He died at East Wind- 
 sor, Conn., May 16, 1844. A book composed 
 of his memoirs and sermons was published 
 after his death. As regards the authorship of 
 this hymn there has been some conflict of 
 opinion. It was ascribed to Dr. Nettleton 
 apparently on no other ground than that it 
 appeared anonymously in his Village Hymns, 
 1824; but an English authority remarks with 
 gentle irony that " he knew and could appre- 
 ciate a good hymn, but it is doubtful if he ever 
 did or ever could have written one." The cen- 
 tral idea of the poem is a desire for a greater 
 degree of humility, one of the Christian graces 
 most difficult of attainment, but most lovely 
 when gained. A parishioner notoriously culp- 
 able for his inadequate discharge of certain 
 official duties received a private remonstrance 
 from his pastor, Dean Alford, the force of 
 which he attempted to evade by angrily re- 
 torting with a charge of negligence. In the 
 
 23
 
 354 
 
 CHRISTIAN EXPERIENCE. 
 
 course of the day the following was sent to 
 him by the vicar : " Regarding my own pas- 
 toral deficiencies I heartily thank you. I am 
 deeply aware that I am not sufficient for these 
 things, and only wish my place were better 
 filled. At the same time the deficiencies of 
 one man do not excuse another. Let us both 
 strive and pray that we may be found diligent 
 in our business, fervent in- spirit, serving the 
 Lord our God, and do our best to live in char- 
 ity and peace with one another and with all 
 men. Believe me your affectionate minister 
 and friend, Henry Alford." 
 
 82O Faith and the Future. C. M. 
 
 OH, for a faith that will not shrink 
 
 Though pressed by every foe, 
 That will not tremble on the brink 
 
 Of any earthly woe ! 
 
 2 That will not murmur nor complain 
 Beneath the chastening rod, 
 
 But, in the hour of grief and pain, 
 Will lean upon its God ; 
 
 3 God whom we serve, our God, can save, 
 Can damp the scorching flame, 
 
 Can build an ark, can smooth the wave, 
 For such as love his name. 
 
 4 Lord ! if thine arm support us still 
 With its eternal strength, 
 
 We shall o'ercome the mightiest ill, 
 And conquerors prove at length. 
 
 Another of Rev. William Hiley Bathurst's 
 contributions to the Psalms and Hymns for 
 Public and Private Use, 1831. It is there 
 entitled, " The Power of Faith." and refers to 
 Luke 17:5. This hymn has in its history 
 fared somewhat hardly from the critics, who 
 have altered it almost at their will. But it 
 never had a worse mischance than it had in 
 Laudes Domini, by some sort of accident that 
 never could be explained until it was too late 
 to be remedied. The last two verses of the 
 piece as it stands here were not written by 
 Bathurst ; they seem to have been mysteri- 
 ously repeated from No. 704, the translation 
 of Zinzendorf's song in the Moravian Collec- 
 tion. This is one of the most inexplicable 
 mistakes that sometimes occur in a printing 
 office. 
 
 82 I Trust. Psalm 34. 
 
 THROUGH all the changing scenes of life, 
 
 In trouble, and in joy, 
 The praises of my God shall still 
 
 My heart and tongue employ. 
 
 2 Oh, magnify the Lord with me, 
 With me exalt his name ! 
 
 When in distress to him I called, 
 He to my rescue came. 
 
 3 The hosts of God encamp around 
 The dwellings of the just : 
 
 Deliverance he affords to all 
 Who on his succor trust. 
 
 C.M. 
 
 4 Oh, make but trial of his love; 
 
 Experience will decide 
 How blest are they, and only they, 
 
 Who in his truth confide. 
 
 This metrical setting of the thirty-fourth 
 Psalm first appeared in the New Version of 
 the Psalms of David, by N. Tate and N. 
 Brady, published in 1696. In its original 
 form it contained eighteen stanzas of four 
 lines each, but in order to adapt it to use at 
 the present time many different portions of it 
 have been selected, making centos of varying 
 length. The hymn is an expression of trust 
 in God, and a thanksgiving for the help 
 which never failed to come when it was most 
 urgently needed. In the book of records 
 kept for the Metropolitan Tabernacle Church 
 in London there is found the entry for Janu- 
 ary, 1861, in these words : " This church re- 
 quires 4,000 in order to pay for the new 
 tabernacle ; and we, the undersigned, not 
 knowing where it will come from, fully be- 
 lieve in our heavenly Father that he will send 
 it all to us in the proper time, as witness our 
 hands." Then follows a long list of names 
 of deacons and elders, with those of several 
 devout women and a host of praying men, 
 headed by the large, broad hand of the pastor. 
 Two months after, about twenty pages fur- 
 ther on, is this record in the same volume : 
 " I, Charles Haddon Spurgeon, who am less 
 than the least of all saints, set to my seal that 
 God is true, for he has supplied us with all 
 this 4,000." And then follows a fresh 
 minute : " We, the undersigned, hereby de- 
 clare our confidence in almighty God, who 
 has done to us according to our faith, and 
 sent us, even before the time when we needed 
 it, all that was wanted. We are ashamed of 
 ourselves that we ever had a doubt, and we 
 pray that we may always confide in him all 
 things henceforth and for ever." And that 
 record is signed by many faithful men and 
 women, some of whom wrote their names 
 with tears in their eyes as they remembered 
 their fears. This story is remarkable for two 
 things, and not just for one only : it illustrates 
 the dauntless courage of a serene confidence 
 in the Lord of hosts ; but in addition to that, 
 it illustrates the thoughtfulness of grateful 
 hearts in acknowledging what God had done 
 when he showed he had done it. 
 
 822 Faith. L. M. 
 
 'T is by the faith of joys to come 
 We walk through deserts dark as night ; 
 
 Till we arrive at heaven, our home, 
 Faith is our guide, and faith our light. 
 
 2 The want of sight she well supplies ; 
 
 She makes the pearly gates appear ; 
 Far into distant worlds she pries, 
 
 And brings eternal glories near.
 
 GRACES OF THE SPIRIT. 
 
 355 
 
 3 Cheerful we tread the desert through, 
 While faith inspires a heavenly ray ; 
 
 Though lions roar, and tempests blow, 
 And rocks and dangers fill the way. 
 
 This is No. 129 of Dr. Isaac Watts' Book 
 II. in his Hymns, 1709. There it has four 
 stanzas, the last of which is decidedly weak, 
 and reference is made to II. Corinthians 5:7: 
 " We walk by faith, not by sight." The last 
 verse, here omitted, makes allusion likewise 
 to Hebrews 11 : 8-10: "By faith Abraham, 
 when he was called to go out into a place 
 which he should after receive for an inherit- 
 ance, obeyed ; and he went out, not knowing 
 whither he went. By faith he sojourned in 
 the land of promise, as in a strange country, 
 dwelling in tabernacles with Isaac and Jacob, 
 the heirs with him of the same promise : for 
 he looked for a city which hath foundations, 
 whose builder and maker is God." 
 
 823 Faith. L. M. 
 
 Bv faith in Christ I walk with God, 
 With heaven, my journey's end, in view; 
 
 Supported by his staff and rod, 
 My road is safe and pleasant too. 
 
 2 Though snares and dangers throng my path, 
 And earth and hell my course withstand, 
 
 I triumph over all by faith, 
 Guarded by his almighty hand. 
 
 3 The wilderness affords no food, 
 But God for my support prepares, 
 
 Provides me every needful good, 
 And frees my soul from wants and cares. 
 
 4 With him s\yeet converse I maintain ; 
 Great as he is, I dare be free ; 
 
 I tell him all my grief and pain, 
 And he reveals his love to me. 
 
 Another of Rev. John Newton's contribu- 
 tions to the Olney Hymns, 1779. It stands 
 as No. 4 of Book I. Reference is made to 
 Genesis 5 : 24 : " And Enoch walked with 
 God." Walking with God means being with 
 God; moving forward as God moves; going 
 the same way as God ; and communing with 
 God as one accompanies him. 
 
 824 Contentment. 
 
 O LORD, how full of sweet content 
 Our years of pilgrimage are spent ! 
 Where'er we dwell, we dwell with thee, 
 In heaven, in earth, or on the sea. 
 
 2 To us remains nor place nor time : 
 Our country is in every clime : 
 
 We can be calm and free from care 
 On any shore, since God is there. 
 
 3 While place we seek, or place we shun, 
 The soul finds happiness in none ; 
 
 But with our God to guide our way, 
 'T is equal joy to go or stay. 
 
 4 Could we be cast where thou art not, 
 That were indeed a dreadful lot ; 
 
 But regions none remote we call, 
 Secure of finding God in all. 
 
 L. M. 
 
 MADAME GUYON. 
 
 The poet William Cowper translated this 
 hymn from the French of Madame Jeanne 
 Marie Bouvieres (de la Mothe) Guyon. It is 
 usually credited to the translator, and appears 
 in his works. One time when Cowper was 
 very feeble, his mind going away again by 
 spells, a friend of his, Rev. William Bull, of 
 Newport Pagnel, bethought himself of an ex- 
 pedient for giving him some wholesome lit- 
 erary exercise of a tasteful sort to occupy his 
 mind and keep him from brooding. Out of 
 this there came a little book with this dedi- 
 cation, which tells its own story : " To the 
 Rev. William Bull these translations of a few 
 of the Spiritual Songs of the excellent Madame 
 Guyon, made at his express desire, are dedi- 
 cated by his affectionate friend and servant, 
 William Cowper, July, 1782." This piece 
 was written in 1681 ; it stands as Cantigiie 
 1 08 in the second volume of Madame Guyon's 
 Works. Cowper's version contains nine stan- 
 zas, and is entitled, " The Soul that loves God 
 finds him Everywhere." 
 
 Madame Guyon deserves an extensive no- 
 tice. She was a strange woman in many re- 
 spects, but wonderfully pious, gifted, and use- 
 ful. She was born at Montargis, April 13, 
 1648, and was educated at a convent. Mar- 
 ried at sixteen years of age to a man who 
 was twenty-two years her senior, possessed 
 of all the vitality and force of youth, as well 
 as more than usual of French vivacity, an- 
 noyed by her mother-in-law, deprived of all 
 her beauty by an attack of small-pox at 
 twenty-two, and left a widow six years later, 
 she roamed around the world as she pleased. 
 Her personal experience as a Christian was 
 very peculiar. In her childhood it was her 
 pride to be dressed like a small nun. When 
 no more than four years of age she longed 
 for martyrdom, and her schoolmates placed
 
 356 
 
 CHRISTIAN EXPERIENCE. 
 
 her kneeling on a white cloth, flourished a 
 saber over her head, and told her to prepare 
 for death. She was frightened almost out of 
 her senses, and they laughed her to scorn for 
 her cowardice. When she was ten years old, 
 learning that Madame Chantal once branded 
 her bosom with a red-hot iron, writing the 
 holy name of Jesus upon the flesh, this child 
 also sewed on her breast with a large needle 
 a piece of paper on which \vas printed the 
 name of Christ. She tore her flesh with pin- 
 cers, put peas in her shoes so as to make her 
 walk with pain, wore an iron girdle about her 
 waist so as to mortify her members and force 
 her to live in actual agony. By and by she 
 became a mystic, and taught peculiar doc- 
 trines ; she said she had visions and visits 
 with Christ in secret. In later life she was 
 persecuted by the papal Church, and was im- 
 prisoned in the Bastile. She was a gifted, 
 pious, but greatly mistaken woman, and she 
 died at last in peace at Blois, June 9, 1717. 
 A few hymns alone remain to perpetuate her 
 memory and endear her life. 
 
 825 Consistency. L. M. 
 
 So let our lips and lives express 
 The hoi)- gospel we profess ; 
 So let our works and virtues shine, 
 To prove the doctrine all divine. 
 
 2 Thus shall we best proclaim abroad 
 The honors of our Saviour God ; 
 When his salvation reigns within, 
 And grace subdues the power of sin. 
 
 3 Religion bears our spirits up, 
 While we expect that blessed hope 
 The bright appearance of the Lord : 
 And faith stands leaning on his word. 
 
 This is found in Dr. Isaac Watts' Hymns, 
 No. 132 of Book I. It is entitled, " Holiness 
 and Grace," and makes reference to Titus 2 : 
 11-13 : " For the grace of God that bringeth 
 salvation hath appeared to all men, teaching 
 us that, denying ungodliness and worldly 
 lusts, we should live soberly, righteously, and 
 godly in this present world ; looking for that 
 blessed hope, and the glorious appearing of 
 the great God and our Saviour Jesus Christ." 
 
 826 
 
 Gratitude. Psa. 103. 
 
 S. M. D. 
 
 OH, bless the Lord, my soul ! 
 
 Let all within me join, 
 And aid my tongue to bless his name, 
 
 Whose favors are divine. 
 Oh, bless the Lord, my soul, 
 
 Nor let his mercies lie 
 Forgotten in unthankfulness, 
 
 And without praises die. 
 
 2 'T is he forgives thy sins, 
 
 'T is he relieves thy pain, 
 'Tis he that heals thy sicknesses, 
 
 And makes thee young again. 
 He crowns thy life with love, 
 
 When ransomed from the grave; 
 He that redeemed my soul from hell 
 
 Hath sovereign power to save. 
 
 3 He fills the poor with good ; 
 
 He gives the sufferers rest : 
 The Lord hath judgments for the proud, 
 
 And justice for the oppressed, 
 His wondrous works and ways 
 
 He made by Moses known ; 
 But sent the world his truth and. grace 
 
 By his beloved Son. 
 
 BIRTHPLACE OF DR. WATTS. 
 
 This is Dr. Isaac Watts' version of Psalm 
 103, First Part, S. M. It is entitled, " Praise 
 for spiritual and temporal mercies," and con- 
 sists of six stanzas. This composition has re- 
 mained unchanged even by a single word. 
 
 Dr. Watts never was married. In 1696 he 
 was put in charge of the children of Sir John 
 Hartopp, at Newington. Out of this associa- 
 tion grew his fondness for the young and his 
 understanding of their ways. And most of all, 
 out of it came that incomparable book of 
 poetry, the Divine and Moral Songs. In this 
 collection we have " Hush, my dear, lie still 
 and slumber," " How doth the little busy bee," 
 and " Let dogs delight to bark and bite." 
 
 It seems to have been strangely ordered that 
 this good man should learn all he ever knew 
 of home joys in the houses of his friends. In 
 early life he was jilted by a Miss Elizabeth 
 Singer, and he remained faithful to his one 
 love until he died. He kept up his pastoral 
 work under much discouragement, his health 
 was so long poor and precarious at the very 
 best. But he was always as happy as a prince. 
 The best pieces he ever made were those
 
 GRACES OF THE SPIRIT. 
 
 357 
 
 which were most crowded with heartfelt 
 thanksgiving to God for his care of him. 
 
 827 Grateful Confidence. S. M. 
 
 1 BLESS the Christ of God, 
 I rest on love divine, 
 
 And with unfaltering lip and heart, 
 I call this Saviour mine. 
 
 2 His cross dispells each doubt ; 
 I bury in his tomb 
 
 Each thought of unbelief and fear, 
 Eacli lingering shade of gloom. 
 
 3 I praise the God of peace; 
 
 I trust his truth and might ; 
 
 He calls me his, I call him mine, 
 
 My God, my joy, my light. 
 
 4 'T is he who saveth me, 
 And freely pardon gives; 
 
 I love because he loyeth me; 
 I live because he lives. 
 
 5 My life with him is hid, 
 My death has passed away, 
 
 My clouds have melted into light, 
 My midnight into day. 
 
 Dr. Horatius Bonar possessed that supreme 
 gift of a hymn-maker, the power to popularize 
 doctrine in a sacred song. The substitution 
 of Christ's merit for the sinner's guilt is here 
 taught in a bright rhythmical composition of 
 cheerful praise. Indeed, almost all the doc- 
 trines of divine grace are in this one song of 
 grateful confidence : the divinity and incarna- 
 tion of Jesus Christ, his crucifixion and the 
 atonement wrought out by it, the sovereignty 
 of the Father in election, and the mysterious 
 spiritual life of the believer, together with the 
 hope of immortality beyond the vail these 
 are all in the five simple stanzas before us. 
 The whole piece with twelve verses may be 
 found in the second series of Hymns of Faith 
 and Hope, 1861. 
 
 828 Brotherly Love. , 75, 61. 
 
 BLESSED are the sons of God, 
 
 They are bought with Christ's own blood : 
 
 They are ransomed from the grave ; 
 
 Life eternal they shall have: 
 
 With them numbered may we be, 
 
 Here, and in eternity. 
 
 2 They are justified by grace, 
 They enjoy the Saviour's peace; 
 All their sins are washed away ; 
 They shall stand in God's great day : 
 With them numbered may we be, 
 Here, and in eternity. 
 
 3 They are lights upon the earth, 
 Children of a heavenly birth, 
 One with God, with Jesus one : 
 Glory is in them begun : 
 
 With them numbered may we be, 
 Here, and in eternity. 
 
 Rev. Joseph Humphreys was born at Bur- 
 ford, Oxfordshire, England, October 28, 1720, 
 and educated in London at an academy for 
 the training of young men for the ministry. 
 He was expelled, however, in 1739, because 
 
 of his showing great attachment to White- 
 field, whom he subsequently joined. He 
 preached at Bristol, London, and Deptford. 
 His death occurred in London, but the date 
 is unknown, although he is buried in the Mo- 
 ravian Cemetery at Chelsea. Mr. Humphreys 
 wrote but few hymns, and only two are in 
 common use at present, the one given here 
 being the most popular. It was published in 
 a collection called Sacred Hymns for the 
 Use of Religious Societies, 1743. It has been 
 considerably altered, the refrain having been 
 added to each verse from the closing lines of the 
 original. The third stanza bears perhaps the 
 leading idea of the poem, that the sons of God 
 are put here as lights upon the earth, shining 
 not of themselves, but because of the indwell- 
 ing presence of God. Recall one familiar 
 text, and give it analysis. " Let your light " 
 not yourself ; divine grace in you, not per- 
 sonal gifts " so shine before men, that they 
 may see " not you, but " your good works." 
 And this simply, " that they may glorify "- 
 not you at all, but " your Father which is in 
 heaven." Here is an intense thrusting of self 
 back out of sight and out of notice. And yet 
 the Christian, who will do that persistently, 
 can never help it but that he will become con- 
 spicuous. Think of the graceful surrender of 
 John the Baptist, when he said, " Behold the 
 Lamb of God !" He had been a man of 
 mark before. Now he retreated out of no- 
 tice. His last and noblest act was to say, I 
 am not the Christ ; I am a mere Voice ; he 
 must increase ; I must decrease. Hence 
 when he seized and waved the torch of truth, 
 that it might flash radiance on Jesus' face, 
 how could he help it but that it should illu- 
 mine his own ? Thus, and thus only, he be- 
 came a " bright and shining light " himself, 
 by walking straight up to Christ, and saying, 
 " This is the true Light of the world !" The 
 sunshine he stood in made him luminous for 
 
 829 Psalm 23. 
 
 SHEPHKRD ! with thy tenderest love, 
 Guide me to thy fold above; 
 Let me hear thy gentle voice ; 
 More and more in thee rejoice; 
 From thy fullness grace receive, 
 Ever in thy Spirit live. 
 
 2 Filled by thee my cup o'erflows, 
 For thy love no limit knows ; 
 Guardian angels, ever nigh, 
 Lead and draw my soul on high ; 
 Constant to my latest end, 
 
 Thou my footsteps wilt attend. 
 
 3 Jesus, with thy presence blest, 
 Death is life, and labor rest ; 
 Guide me while I draw my breath, 
 Guard me through the gate of death; 
 And at last, oh, let me stand 
 
 With the sheep at thy right hand.
 
 358 
 
 CHRISTIAN EXPERIENCE. 
 
 Thirty years ago this piece came within 
 reach in a newspaper, in a volume, in 
 a hymnal somewhere, and we laid hold 
 upon it for the Songs for the Sanctu- 
 ary, 1865. We could not ascertain then the 
 name of the author, and we never could 
 since. In the natural course of further com- 
 pilation the hymn kept its hold upon the 
 public and came into Landes Domini, for in- 
 deed it is very beautiful. It is a free para- 
 phrase of Psalm 23. 
 
 830 Psaim 131. 75, 61. 
 
 QUIET, Lord, my froward heart. 
 
 Make me teachable and mild, 
 Upright, simple, free from art, 
 
 Make me as a weaned child ; 
 From distrust and envy free, 
 Pleased with all that pleases thee. 
 
 2 What thou shall to-day provide, 
 Let me as a child receive ; 
 
 What to-morrow may betide, 
 
 Calmly to thy wisdom leave: 
 'T is enough that thou wilt care; 
 Why should I the burden bear? 
 
 3 As a little child relies 
 
 On a care beyond his own, 
 Knows he 's neither strong nor wise, 
 
 Fears to stir a step alone 
 Let me thus with thee abide, 
 As my Father, Guard, and Guide. 
 
 The book of Olncy Hymns, 1779, contains 
 this poem by Rev. John Newton, which origi- 
 nally was published with four verses. It has 
 become widely popular from its calmness and 
 gentleness of sentiment, the childlike trust 
 which accepts all that comes to us as the will 
 of our Father, and feels itself comforted and 
 cheered by the knowledge. We should be 
 happier men and more useful to others, and 
 generally more welcome in the world, if we 
 would help put up the stock of human com- 
 fort rather than aid in depreciating it. It is 
 the poet Southey who is quoted as having 
 said in one of his letters : " I have told you of 
 the Spaniard who always put on his spectacles 
 when about to eat cherries, that they might 
 look bigger and more tempting. In a like 
 manner I make the most of my enjoyments ; 
 and though I do not cast my eyes away from 
 my troubles, I pack them in as little compass 
 as I can for myself, and never let them annoy 
 others." 
 
 83 1 Gratitude. 75, 61. 
 FOR the beauty of the earth. 
 
 For the glory of the skies, 
 For the love which from our birth 
 
 Over and around us lies : 
 Lord of all, to thee we raise 
 This our grateful psalm of praise. 
 
 2 For the wonder of each hour 
 Of the day and of the night ; 
 
 Hill and vale, and tree and flower, 
 Sun and moon, and stars of light ; 
 
 Lord of all, to thee we raise 
 
 This our grateful psalm of praise. 
 
 3 For the joy of human love. 
 Brother, sister, parent, child; 
 
 Friends on earth, and friends above, 
 
 Pleasures pure and undenled ; 
 Lord of all, to thee we raise 
 This our grateful psalm of praise. 
 
 4 For thy church that evermore 
 Lifts her holy hands above, 
 
 Offering up on every shore 
 
 Her pure sacrifice of love ; 
 Lord of all, to thee we raise 
 This our grateful psalm of praise. 
 
 Folliott Sandford Pierpoint, M. A., was born 
 at Bath, England, October 7, 1835, and stud- 
 ied at Queen's College, Cambridge, graduat- 
 ing with classical honors. He has published 
 several volumes of poetry, but is best known 
 by the hymn quoted here, which he contribut- 
 ed to the Lyra Eucharistica, 1864. It has be- 
 come widely popular on both sides of the sea, 
 for its glowing expression of gratitude and 
 praise. 
 
 Once in the course of my ministry I received 
 a confidential note from a cultivated lady in 
 our congregation. She told me she had lately 
 been thrown into much alarm by threatened 
 loss of eyesight. So she had come to the 
 Sunday services in terrible dread of darkness 
 for the rest of her life. There she found that 
 she could not even follow as I read the Scrip- 
 tures. This made her " unusually wicked and 
 rebellious." But what was worse, the prayer 
 with which I continued the worship com- 
 menced with the sentence : " Help us to come 
 to thee to-day, O our Father, with only thanks- 
 givings, without a petition among them !" It 
 was a singular opening, and now she said to 
 herself : " I shall get nothing in my great 
 need." She was startled, absolutely shocked, 
 she wrote frankly, to find that her own pray- 
 ers were all petitions had been, as if she had 
 nothing else to offer, for a long time. And 
 now the letter added : " That prayer in the 
 pulpit was the first bit of comfort God gave 
 me for many long months : for as it proceed- 
 ed I began to realize I had still many bless- 
 ings to be thankful for. I came home penitent 
 and helped, and since that morning things 
 have never appeared to me quite so dark as 
 they had seemed before." The truth was she 
 began to think praises instead of mournings, 
 and her heart rose with genuine hosannas. 
 She inclosed a copy of some little verses I had 
 never seen. They had a quaint lesson in them, 
 which may make them helpful to everybody. 
 
 " St. Peter, from the door of heaven, one day- 
 Sped two young angels on their happy way, 
 For the first time to see the world in May 
 Both bearing baskets. 
 
 " They were to bring back flowers more fragrant far 
 Than budding rose and blooming hawthorn are: 
 They were to bring the praise of all the star 
 Back in their baskets.
 
 GRACES OF THE SPIRIT. 
 
 359 
 
 'The Angel of Thanksgivings, full of glee, 
 Donned a huge hamper half as big as he ; 
 But the Collector of Petitions see ! 
 With a small basket. 
 
 ' When they returned St. Peter, as before, 
 Sat with his golden keys beside the door, 
 But each appeared to be in trouble sore 
 About his basket. 
 
 ' The Angel of Petitions bore a sack 
 Cram full, and bound uncouthly on his back ; 
 Yet even then it seemed that he had lack 
 Of bag and basket. 
 
 ' The Angel of Thanksgivings blushed to feel 
 The empty lightness of his mighty creel ; 
 ' But three !' he muttered turning on his heel 
 To hide his basket. 
 
 ' Then spoke St. Peter : ' When again you go 
 On a prayer gathering, you will better know 
 That men's petitions in the world below 
 Fill a big basket. 
 
 : But when you go to gather up their thanks 
 For prayers well answered and forgiven pranks, 
 For health restored and disentangled hanks 
 
 Your smallest basket." 
 
 832 Charity. 
 
 THOUGH I speak with angel tongues, 
 Bravest words of strength and fire, 
 
 They are but as idle songs, 
 If no love my heart inspire; 
 
 All the eloquence shall pass 
 
 As the noise of sounding brass. 
 
 2 Though I lavish all I have 
 On the poor in charity, 
 
 Though I shrink not from the grave, 
 
 Or unmoved the stake can see 
 Till by love the work be crowned, 
 All shall profitless be found. 
 
 3 Come, thou Spirit of pure love, 
 Who didst forth from God proceed, 
 
 Never from my heart remove ; 
 
 Let me all thy impulse heed ; 
 
 Let my heart henceforward be 
 
 M 
 
 S, 61. 
 
 ;t my heart hencetorward be 
 ovea, controlled, inspired, by thee. 
 
 Miss Catharine Winkworth published this 
 piece in the opening series of Lyra German- 
 zca, 1855. It is an excellent rendering of the 
 German Hymn of Ernst Lange, " Unter denen 
 grossen Gutcrn." The translation has an- 
 other stanza at the beginning : " Many a gift 
 did Christ impart." The whole piece is a 
 metrical paraphrase of the apostle's descrip- 
 tion of Charity as the chief of all the Chris- 
 tian graces: I. Corinthians 13 : 1-3. The au- 
 thor was a man of affairs in Dantzig in Ger- 
 many for many years. Born in 1650, his life 
 was cast into the midst of an age that needed 
 firmness, spirituality, and sincerity. He was 
 called by the public to be burgomaster and 
 magistrate, and he fulfilled the high duties 
 belonging to these positions with purity and 
 strength. His hymn-writing was an unex- 
 pected accomplishment of his later life. He 
 did not begin it till after he was sixty-one 
 years of age. His death is recorded in 
 1727. 
 
 833 Trust. 73, 61. 
 
 SAVIOUR, happy would I be, 
 If I could but trust in thee; 
 Trust thy wisdom me to guide ; 
 Trust thy goodness to provide; 
 Trust thy saving love and power; 
 Trust thee every day and hour: 
 
 2 Trust thee as the only light 
 In the darkest hour of night ; 
 Trust in sickness, trust in health, 
 Trust in poverty and wealth ; 
 Trust in joy and trust in grief; 
 Trust thy promise for relief. 
 
 3 Trust thy blood to cleanse my soul ; 
 Trust thy grace to make me whole ; 
 Trust thee living, dying too; 
 
 Trust thee all my journey through ; 
 Trust thee till my feet shall be 
 Planted on the crystal sea. 
 
 This poem by Rev. Dr. Edwin H. Nevin 
 was first published in the Congregational 
 Hymn-Book, 1857, and became popular im- 
 mediately. Its title " Trust " expresses its 
 spirit, unwavering faith in the Saviour through 
 every change and experience of our life. 
 There is a story of Alexander the Great, a 
 man who once ruled the world, that he was 
 sick, and a friend was with him who was a 
 physician, and was about to administer medi- 
 cine. Before he had given it, a letter was 
 delivered to Alexander, saying that that very 
 dose of medicine was poison. When his 
 friend came with the medicine, he took it in 
 one hand and drank it, while with the other 
 he gave the letter to his physician. That was 
 great trust, for had his physician failed him 
 he would have lost his life. Can we not as 
 fully trust our Friend above all others ? 
 
 834 Adoption. L. M. 
 
 NOT all the nobles of the earth, 
 Who boast the honors of their birth, 
 So high a dignity can claim 
 As those who bear the Christian name. 
 
 2 To them the privilege is given 
 To be the sons and heirs of heaven ; 
 Sons of the God who reigns on high, 
 And heirs of joy beyond the sky. 
 
 3 His will he makes them early know, 
 And teaches their young feet to go ; 
 Whispers instructions to their minds, 
 And on their hearts his precepts binds. 
 
 4 Their daily wants his hands supply, 
 Their steps he guards with watchful eye ; 
 Leads them from earth to heaven above, 
 And crowns them with eternal love. 
 
 Another of Dr. Samuel Stennett's contribu- 
 tions to Dr. Rippon's Selection, 1787. It bears 
 the title, " Christians as Sons of God." Say 
 what we may, there is a sort of blood-aristoc- 
 racy in the household of faith. Edgar A. 
 Poe uttered something more than a mere 
 poetic conceit when he spoke of " the high- 
 born kinsman " who came and took away the 
 dying maiden. " We are of God, and the
 
 360 
 
 CHRISTIAN EXPERIENCE. 
 
 whole world lieth in wickedness." Such a 
 profession would be insufferable in its con- 
 ceit, if it were not that believers spent most 
 of their lives in pleading with sinners to 
 accept the gift of adoption, and become sons 
 of God and heirs of heaven by divine grace, 
 and so have all the vast privileges of the 
 Father's house equally with the best of them. 
 
 835 Psalm 85. L. M. 
 
 SALVATION is for ever nigh 
 
 The souls that fear and trust the Lord ; 
 
 And grace, descending from on high, 
 Fresh hopes of glory shall afford. 
 
 2 Now truth and honor shall abound, 
 Religion dwell on earth again, 
 
 All heavenly influence bless the ground 
 In our Redeemer's gentle reign. 
 
 3 His righteousness is gone before, 
 To give us free access to God ; 
 
 Our wandering feet shall stray no more, 
 But mark his steps and keep the road. 
 
 Dr. Isaac Watts gives us this as his version 
 of Psalm 85, Second Part, L. M. Of all the 
 sermons Jonah ever composed, the best, the 
 truest, and the greatest is that which he 
 preached in the dark to himself in the whale 
 once : " Salvation is of the Lord." Jonah 
 2:9. 
 
 836 Psalm 91. L. M. 
 
 HE that hath made his refuge God 
 Shall find a most secure abode ; 
 Shall walk all day beneath his shade, 
 And there, at night, shall rest his head. 
 
 2 Then will I say, " My God ! thy power 
 Shall be my fortress and my tower ; 
 
 I, who am formed of feeble dust, 
 Make thine almighty arm my trust." 
 
 3 Thrice happy man ! thy Maker's care 
 Shall keep thee from the fowler's snare ; 
 Satan, the fowler, who betrays 
 Unguarded souls a thousand ways. 
 
 Dr. Isaac Watts has given us this as his 
 version of Psalm 91, L. M. It is very literal, 
 prosaic, and plain ; but it is full of comfort. 
 The author entitled it, " Safety in Public Dis- 
 eases and Dangers." It used to be sung in 
 old days of pestilence. The chaplains in the 
 army called it " The Soldiers' Hymn " in the 
 war. It is common to sing it on the sea. 
 
 837 Completeness. L. M. 
 
 COMPLETE in thee ! no work of mine 
 May take, dear Lord, the place of thine; 
 Thy blood has pardon bought for me, 
 And I am now complete in thee. 
 
 2 Complete in thee no more shall sin, 
 Thy grace has conquered, reign within; 
 Thy voice will bid the tempter flee, 
 And I shall stand complete in thee. 
 
 3 Complete in thee each want supplied, 
 And no good thing to me denied, 
 Since thou my portion, Lord, wilt be, 
 
 I ask no more complete in thee. 
 
 4 Dear Saviour ! when, before thy bar, 
 All tribes and tongues assembled are, 
 Among thy chosen may I be 
 At thy right hand complete in thee. 
 
 REV. A. R. WOLFE. 
 
 Among the first settlers of Newark from 
 Connecticut in 1666 was Hugh Robarts, of 
 Wales. His great-great-grandson, Aaron 
 Robarts, was a soldier of the Revolution, and 
 was engaged in the battle of Monmouth. 
 Rev. Aaron Robarts Wolfe, the author of this 
 hymn, was a grandson of the preceding, and 
 was born at Mendham, N. J., September 6, 
 1821. In his early youth he was a school- 
 mate of the Rev. Dr. Theodore L. Cuyler, at 
 " Uncle " Ezra Fairchild's famous " Hill-Top 
 School " in that place. He pursued his pre- 
 paratory studies at Lanesborough, Mass., and 
 was graduated with the " Poem " at Williams 
 College in the class of 1844. 
 
 The next eleven years, including his course 
 in the Union Theological Seminary, 1848-51, 
 were spent in teaching and preaching in 
 Florida. In 1855 he became associated with 
 the Rev. Dr. Gorham D. Abbott, in the Spin- 
 gler Institute for Young Ladies on Union 
 Square, in New York city. It was during his 
 three years here that the most of his hymns 
 were written. In 1858 he was married to 
 Laura F. Jackson, a teacher in this institution, 
 daughter of Luther Jackson, Esq., of New 
 York. In 1859 he established the " Hillside 
 Seminary for Young Ladies " in West Bloom- 
 field (now Montclair), N. J., and conducted it 
 with eminent usefulness and success for thir- 
 teen years. He has since lived in quiet re- 
 tirement in Montclair, suffering much from
 
 PRIVILEGES OF BELIEVERS. 
 
 infirm health. Of his four children three 
 sons and a daughter one is preaching 
 in Iowa ; another is Professor of Latin in 
 Park College, Missouri. 
 
 The present hymn is based upon a poem 
 which was composed while the author was in 
 the seminary, and published in the New York 
 Evangelist in 1851. The devout spirit of the 
 man is fittingly illustrated by the account he 
 once gave his friends of an incident which 
 shaped his after-career somewhat seriously. 
 When he left Florida in the summer of 1855 
 he put all his effects library, notes, and 
 things of that sort on board a sailing-vessel 
 at St. Mark's, and with a simple gripsack re- 
 turned North by way of Nashville and Chi- 
 cago. Reaching New York after some two 
 weeks spent in journeying, he sought his 
 goods at the commission house to which they 
 had been consigned. There he learned that, 
 on the day appointed for sailing, the vessel 
 had been struck by lightning, the mate killed 
 at the foot of the mast, and the vessel, laden 
 with turpentine, burned to the water's edge. 
 Books, papers, notes, everything of past treas- 
 ure had gone up in smoke. He looked upon 
 this as a special providence of God, shaping 
 his life, and fixing his home. For it made 
 him a teacher of the young rather than a pas- 
 tor of a church ; and soon the way was 
 opened for the beginning of one of the most 
 useful engagements with Dr. Abbott, and so 
 his life was fashioned. Thus he had his call- 
 ing shown to him, and thus he found the 
 greatest of his earthly blessings in her who 
 has been the companion of his long and 
 earnest career. Thus the Lord made up his 
 petty losses by a rich reward. 
 
 838 Security and Rest. L. ' M. 
 
 LORD, how secure and blest are they 
 Who feel the joys of pardoned sin ! 
 
 Should storms of wrath shake earth and sea, 
 Their minds have heaven and peace within. 
 
 2 The day glides sweetly o'er their heads, 
 Made up of innocence and love ; 
 
 And soft and silent as the shades, 
 Their nightly minutes gently move. 
 
 3 Quick as their thoughts their joys come on, 
 But fly not half so swift away : 
 
 Their souls are ever bright as noon, 
 And calm as summer evenings be. 
 
 4 How oft they look to heavenly hills, 
 Where streams of living pleasures flow ; 
 
 And longing hopes and cheerful smiles 
 Sit undisturbed upon their brow ! 
 
 5 They scorn to seek earth's golden toys, 
 But spend the day, and share the night, 
 
 In numbering o'er the richer joys 
 That heaven prepares for their delight. 
 
 This may be found in the Hymns of Dr. 
 Isaac Watts, 1707, No. 57 of Book II. It is 
 
 entitled, " The Pleasures of a Good Con- 
 science." It proffers the picture of a life full 
 of peace and rest ; and in certain moods of 
 discontent, weariness or pain, it falls down 
 upon a troubled soul like the chimes of a dis- 
 tant belfry, or the serene shining of the stars. 
 The conception John Bunyan gives us of the 
 Land of Beulah is very welcome. We long 
 for a small rest on earth in which to make 
 ready for a greater rest in heaven. 
 
 ABNEY HOUSE. 
 
 If we maybe allowed to associate a poet's 
 personal history with his work, we should 
 say that this hymn fairly represents the life of 
 its composer during the history of his associ- 
 ation with the friends who cared so generous- 
 ly for him in his chronic invalidhood. In 
 
 1712 Dr. Watts was seized by a fever which 
 shattered his constitution. From its effects 
 he never fully recovered ; he was always sub- 
 ject to nervous prostration accompanied with 
 intense pain. Sir Thomas Abney invited him 
 to come for a period of recuperation to his 
 residence. He had been afflicted with one of 
 his customary attacks of neuralgic fever. In 
 
 1713 he became an inmate of Abney House. 
 It was of this season that long afterward he 
 wrote to Lady Huntingdon : " This day 
 thirty years I came hither to the house of my 
 good friend, intending to spend but one 
 single week under his friendly roof ; and I 
 have extended my visit to the length of ex- 
 actly thirty years." 
 
 839 Remeihbrance. L. M. 
 
 EARTH'S transitory' things decay ; 
 Its pomps, its pleasures pass away ; 
 But the sweet memory of the good 
 Survives in the vicissitude. 
 
 2 As, 'mid the ever-rolling sea, 
 
 The eternal isles established be, 
 
 'Gainst which the surges of the main 
 
 Fret, dash, and break themselves in vain ;
 
 362 
 
 CHRISTIAN EXPERIENCE. 
 
 3 As in the heavens, the urns divine 
 Of golden light for ever shine : 
 
 Though clouds may darken, storms may rage, 
 They still shine on from age to age ; 
 
 4 So, through the ocean tide of years, 
 The memory of the just appears ; 
 
 So, through the tempest and the gloom, 
 The good man's virtues light the tomb. 
 
 In the Hymns by Sir John Bowring, pub- 
 lished in 1825, we first find this poem. 
 It was suggested by Proverbs 10: 7: "The 
 memory of the just is blessed : but the name 
 of the wicked shall rot." The sentiment of 
 the hymn is well illustrated by a magnificent 
 statue of marble which once stood over the 
 great gate of Cardinal Grenville's house. In 
 one hand the figure held a wine-cup, in the 
 other an urn. But the wine-cup was inverted 
 and empty ; the urn was erect, and overflowed 
 with pure water from the hills. And on the 
 pedestal for a motto was carved the single 
 word, Durate, endure ! 
 
 840 
 
 L. M. 
 
 Perseverance. 
 
 WHO shall the Lord's elect condemn ? 
 
 'T is God who justifies their souls ; 
 And mercy, like a mighty stream, 
 
 O'er all their sins divinely rolls. 
 
 2 Who sha]l adjudge the saints to hell ? 
 'T is Christ who suffered in their stead ; 
 
 And their salvation to fulfill, 
 
 Behold him rising from the dead ! 
 
 3 He lives ! he lives ! and sits above, 
 For ever interceding there : 
 
 Who shall divide us from his love, 
 Or what shall tempt us to despair? 
 
 4 Shall persecution or distress, 
 Famine, or sword, or nakedness? 
 
 He who hath loved us bears us through, 
 And makes us more than conquerors too. 
 
 5 Not all that men on earth can do, 
 
 Nor powers on high, nor powers below, 
 Shall cause his mercy to remove, 
 Or wean our hearts from Christ, our love. 
 
 The doctrine of the saints' perseverance is 
 one of the most dogmatic to be found in the 
 old Calvinistic creeds. Dr. Isaac Watts has 
 set himself deliberately to sing it in church 
 services. He reached his end with an emi- 
 nent success by employing a paraphrase. He 
 gave Romans 8 : 33-39 a metrical form, and 
 , put the composition in his Hymns as No. 14 
 in Book I. It has six stanzas, L. M., and is 
 entitled, " The triumph of faith ; or, Christ's 
 unchangeable Love." The piece appears in 
 almost all the modern collections. It is 
 stately ; but it is orthodox, Scriptural, and 
 good. 
 
 84 1 Assurance. 
 
 WHEN I can read my title clear 
 To mansions in the skies, 
 
 I bid farewell to every fear, 
 And wipe my weeping eyes. 
 
 C. M. 
 
 2 Should earth against my soul engage, 
 And fiery darts be hurled, 
 
 Then I can smile at Satan's rage. 
 And face a frowning world. 
 
 3 Let cares like a wild deluge come, 
 And storms of sorrow fall, 
 
 May I but safely reach my home, 
 My God, my heaven, my all ! 
 
 4 There shall I bathe my weary soul 
 In seas of heavenly rest ; 
 
 And not a wave of trouble roll 
 Across my peaceful breast: 
 
 Years ago, when the revival system of new 
 measures was fully in vogue, there used to be 
 tacked to this piece a chorus beginning, " Oh, 
 that will be joyful, joyful, joyful." Very soon 
 accretions of a miscellaneous sort began to 
 follow, even to the extreme of doggerel. The 
 writer of this annotation has seen in a hymn- 
 book, and has heard given out in a meeting, 
 many times, this stanza : 
 
 " When we've been there ten thousand year, 
 
 Bright shining as the sun, 
 There 's no less days to sing God's praise 
 Than when we first begun. 
 
 Oh, that will be joyful, &c." 
 
 Hence the associations of the poetry are not 
 altogether wholesome. Still the old strains 
 have a home in some hearts. If the " re- 
 storers " clamor seriously to have "hellish 
 darts," as Dr. Isaac Watts wrote in his No. 
 65 of Book II., instead of "fiery darts," the 
 compiler of I.audes Domini would regret 
 having perpetuated the ancient hymn. And 
 indeed, there is a way of singing it, with one's 
 eyes closed in sleek satisfaction, and an entire 
 forgetfulness of the lost world around rolling 
 and swaying on to judgment. The great- 
 hearted Norman Macleod once cried out in 
 his Scotch impetuosity : " The joy of the re- 
 deemed is not a selfish joy. I would despise 
 the saint who enjoyed himself in a glorious 
 mansion singing psalms, and who did not 
 wish his joy disturbed by sharing Christ's 
 noble and grand care about the world." 
 
 842 "Sainis' Inventory." C. M. 
 
 IF God is mine, then present things 
 And things to come are mine : 
 
 Yea, Christ, his word, and Spirit too, 
 And glory all divine. 
 
 2 If he is mine, then from his love 
 He every trouble sends ; 
 
 All things are working for my good, 
 And bliss his rod attends. 
 
 3 If he is mine, let friends forsake, 
 Let wealth and honor flee : 
 
 Sure he who giveth me himself 
 Is more than these to me. 
 
 4 Oh, tell me, Lord, that thou art mine; 
 What can 1 wish beside? 
 
 My soul shall at the fountain live, 
 When all the streams are dried.
 
 PRIVILEGES OF BELIEVERS. 
 
 363 
 
 Rev. Benjamin Beddome \vas a singularly 
 modest man. He evidently had ability which 
 would have lifted him into a much higher 
 professional position than the little village he 
 spent his life in afforded. It is on record that 
 he was invited to London to become the pas- 
 tor of the congregation in which he had first 
 joined the Church. The call was actually 
 made out and sent to him ; the journey was 
 effected on horseback, as usual in those days, 
 and the official member of the body who un- 
 dertook the service of the document gave his 
 horse into the care of a man who proved to 
 be a member of Beddome's congregation. 
 This parishioner found out at once the errand 
 of the city visitor; and then he did two 
 peremptorily energetic things : he said to the 
 emissary from Goodman's Fields, " Robbers 
 of churches are the worst sort of robbers," and 
 then turned loose the animal he was holding 
 by the bridle, to the confusion of the owner. 
 The " robber " got his gentle but speedy an- 
 swer the moment he presented his paper : " I 
 would rather honor God in a station much 
 inferior to that in which he has placed me 
 than intrude myself into a higher without his 
 direction." So he remained there fifty-two 
 years, and kept singing always. This hymn 
 appeared first in Dr. Rippon's Selection, edi- 
 tion of 1800. 
 
 843 Psalm 125. C. M. 
 
 t'xsHAKEN as the sacred hill, 
 
 And fixed as mountains be, 
 Firm as a rock the soul shall rest 
 
 That leans, O Lord, on thee ! 
 
 2 Xot walls nor hills could guard so well 
 Old Salem's happy ground, 
 
 As those eternal arms of love 
 That every saint surround. 
 
 3 Deal gently, Lord, with souls sincere, 
 And lead them safely on 
 
 To the bright gates of Paradise, 
 Where Christ, their Lord, is gone. 
 
 There is a natural w;ish in the hearts of 
 many of God's people to preserve their rev- 
 erence for Dr. Isaac Watts, and also for the 
 ancient temple songs. Hence such versions 
 as this of Psalm 125 are welcome, and most 
 likely will keep their places for many genera- 
 tions to come. Two stanzas of the original 
 five are omitted as being unnecessary, and 
 even in some degree uncouth. The piece is 
 entitled, " The Saint's T.rial and Safety." 
 
 844 Perseverance. 
 
 FIRM as the earth thy gospel stands, 
 
 My Lord, my hope, my trust ; 
 If I am found in Jesus' hands, 
 My soul can ne'er be lost. 
 
 2 His honor is engaged to save 
 The meanest of his sheep; 
 
 All, whom his heavenly Father gave, 
 His hands securely keep. 
 
 3 Nor death nor hell shaii e'er remove 
 
 His favorites from his breast ; 
 In the dear bosom of his love 
 
 They must for ever rest. 
 
 "Saints in the hand of Christ " is the title 
 with which Dr. Isaac Watts has introduced 
 this little hymn of three stanzas. He refers 
 to John 10 : 28, 29. It is No. 138 of Book I. 
 
 845 
 
 Security. 
 THERE is a safe and secret place, 
 
 Beneath the wings divine, 
 Reserved for all the heirs of grace 
 
 Oh, be that refuge mine! 
 
 C. M. 
 
 3 He feeds in pastures large and fair 
 Of love and truth divine ; 
 
 O child of God, O glory's heir! 
 How rich a lot is thine! 
 
 4 A hand almighty to defend, 
 An ear for every call, 
 
 An honored life, a peaceful end, 
 And heaven to crown it all ! 
 
 In the English Hymns Samuel Willoughby 
 Duffield makes an exquisitely appropriate 
 reference in his annotation upon this piece, 
 written by Rev. Henry Francis Lyte : " There 
 is a painting by Landseer, called ' The Sanc- 
 tuary.' The deer are gathered by deep, clear 
 waters, peacefully lying in a Highland glen. 
 Around are the great rocks, and the herd are 
 cropping the abundant pasture or resting at 
 ease. There is no trouble in the air and no 
 lack of any supply, Thus it is with God's 
 bounty : ' green pastures,' ' still waters,' ' mu- 
 nitions of rocks,' ' none to molest or to make 
 afraid.' " It is likely that the author under- 
 stood this was a paraphrase, very free indeed, 
 of Psalm 91, but he included it in his Spirit 
 of the Psalms, \ 834. 
 
 846 The Covenant. C. M. 
 
 MY God, the covenant of thy love 
 
 Abides for ever sure ; 
 And in its matchless grace I feel 
 
 My happiness secure. 
 
 2 Since thou, the everlasting God, 
 My Father art become, 
 
 Jesus my Guardian and my Friend, 
 And heaven my final home. 
 
 3 I welcome all thy sovereign will, 
 For all that will is love ; 
 
 And when I know not what thou dost, 
 I wait the light above. 
 
 In Dr. Philip Doddridge's Hymns, 1755, 
 C. M. this is found as No. 21. It bears the inscrip- 
 tion, " Support in God's Covenant under Do- 
 mestic Troubles." The text is added, II. 
 Samuel 23 : 5. The saint deals with the Sa- 
 viour in the spirit of intense individualism. 
 Each believer needed a whole atonement and 
 an entire Redeemer at the beginning ; and he
 
 364 
 
 CHRISTIAN EXPERIENCE. 
 
 needs exactly the same unto the extreme end. 
 And the purpose of all discipline, the solitary 
 aim, is the " perfecting of our faith." Through 
 all the days and hours of our sojourning here, 
 be they few or many, the work of moulding 
 our character goes on. All the providences 
 which any believer meets are strokes of tools 
 that are fitting him for a place in the spiritual 
 temple of the redeemed. Says a quaint old 
 divine, " All the carvings of heaven are made 
 out of knots ; the temple of God is a cedar 
 one, but the cedars were all gnarly trees be- 
 fore he cut them down." Earthly perplexity 
 is therefore a heavenly discipline. 
 
 847 Adoption. C. M. 
 
 MY Father, God ! how sweet the sound ! 
 
 How tender and how dear ! 
 Not all the melody of heaven 
 
 Could so delight the ear. 
 
 2 Come, sacred Spirit, seal the name 
 On my expanding heart ; 
 
 And show that in Jehovah's grace 
 I share a filial part. 
 
 3 Cheered by a signal so divine, 
 Unwavering I believe ; 
 
 My spirit Abba, Father ! cries, 
 Nor can the sign deceive. 
 
 Another of Dr. Philip Doddridge's Hymns, 
 1755. It began in his manuscript with the 
 line, " Sovereign of all the worlds on high," 
 and consisted of five stanzas. The title of it 
 was, " Adoption argued from a filial temper," 
 and it followed a sermon on Galatians 4 : 6. 
 In the Hymns issued after the poet's decease, 
 the title was, " A filial temper the work of 
 the Spirit, and a proof of adoption." 
 
 848 
 
 " The burden rolled away." 
 
 P.M. 
 
 1 LEFT it all with Jesus long ago, 
 
 All my sins I brought him and my woe ; 
 When by faith I saw him on the free, 
 Heard his small, still whisper, " 'T is for thee," 
 From my heart the burden rolled away ! 
 Happy day. 
 
 2 I leave it all with Jesus, for he knows 
 How to steal the bitter from life's woes ; 
 How to gild the tear-drop with his smile, 
 Make the desert garden bloom awhile : 
 When my weakness leaneth on his might, 
 
 All seems light. 
 
 3 I leave it all with Jesus day by day ; 
 Faith can firmly trust him, come what may. 
 Hope has dropped her anchor, found her rest, 
 In the calm sure haven of his breast ; 
 
 Love esteems it heaven to abide 
 At his side. 
 
 In many English collections this hymn is 
 anonymous ; but the name of Miss Ellen H. 
 Willis is appended to it in the Gospel Songs of 
 Bliss and Sankey, whence it is taken. The 
 piece has become justly popular, for it voices 
 the Christian's confidence in God's unfailing 
 watchfulness over his children. We recall the 
 
 old story of Bunyan's Pilgrim : " I saw in my 
 dream that the highway up which Christian 
 was to go was fenced on either side with a 
 wall, and that wall was called Salvation. (Is. 
 26 : i .) Up this >vay therefore did burdened 
 Christian run, but not without great difficulty, 
 because of the load on his back. He ran thus 
 till he came at a place somewhat ascending, 
 and upon that place stood a cross, and a little 
 below, in the bottom, a sepulcher. So I saw 
 in my dream, that just as Christian came up 
 with the cross, his burden loosed from off his 
 shoulders, and fell from off his back, and be- 
 gan to tumble, and so continued to do, till it 
 came to the mouth of the sepulcher, where it 
 fell in, and I saw it no more. Then was Chris- 
 tian glad and lightsome, and said, with a merry 
 heart, ' He hath given me rest by his sorrow, 
 and life by his death.' " 
 
 849 "Full Salvation." P. M. 
 
 1 AM trusting thee, Lord Jesus, 
 
 Trusting only thee ! 
 Trusting thee for full salvation, 
 Great and free. 
 
 2 I am trusting thee for pardon, 
 
 At thy feet I bow ; 
 For thy grace and tender mercy, 
 Trusting now. 
 
 3 I am trusting thee for cleansing 
 
 In the crimson flood ; 
 Trusting thee to make me holy 
 By thy blood. 
 
 4 I am trusting thee to guide me ; 
 
 Thou alone shall lead, 
 Every day and hour supplying 
 All my need. 
 
 5 I am trusting thee for power, 
 
 Thine can never fail ; 
 Words which thou thyself shall give me 
 Must prevail. 
 
 6 I am trusling Ihee, Lord Jesus ; 
 
 Never let me fall ; 
 I am trusting thee for ever, 
 And for all. 
 
 This is found in Miss Frances Ridley Hav- 
 ergal's Loyal Responses, 1878. It was writ- 
 ten at Ormont Dessons, September, 1874. It 
 was noted by herself as her " own favorite," 
 and was found in her pocket Bible after her 
 death. Such a poem makes an impression 
 upon an invalid who reads it very like that of 
 a visit from the gifted authoress in person. 
 She was the happiest creature in the world, 
 though she was ill and failing all the time. 
 She never rebelled nor repined. Some per- 
 sons are very hard to take care of when they 
 are ill. Murmuring is a most unwelcome 
 indulgence. It easily becomes chronic, and 
 then it makes us think of the verse in Leviti- 
 cus (14 : 35) : "And he that owneth the house 
 shall come and tell the priest, saying, It 
 seemeth to me there is as it were a plague in
 
 PRIVILEGES OF BELIEVERS. 
 
 365 
 
 the house." It prejudices piety. It makes a 
 Christian disagreeable. In an old volume of 
 The Spectator Addison has recorded this : 
 "An aged gentlewoman, whom I shall con- 
 ceal under the name of Nemesis, is the great- 
 est discoverer of judgments I have met with. 
 She can tell you what sin it was that set such 
 a man's house on tire, or blew down his 
 barns. She has a crime for every misfortune 
 that can befall any of her acquaintances. 
 But when she hears of a robbery that has 
 been made, or a murder that has been com- 
 mitted, she enlarges more on the guilt of the 
 sufferer than on that of the thief or the as- 
 sassin. In short, she is so good a Christian 
 that whatever happens to herself is a trial, 
 and whatever happens to her neighbors is a 
 judgment." 
 
 85O Hiding-place. C. M. D. 
 
 THOU art my hiding-place, O Lord ! 
 
 In thee I put my trust ; 
 Encouraged by thy holy word, 
 
 A feeble child of dust : 
 
 1 have no argument beside, 
 I urge no other plea ; 
 
 And 't is enough my Saviour died, 
 My Saviour died for me ! 
 
 2 When storms of fierce temptation beat, 
 And furious foes assail, 
 
 My refuge is the mercy-seat, 
 
 My hope within the vail : 
 From strife of tongues, and bitter words, 
 
 My spirit flies to thee; 
 Joy to my heart the thought affords, 
 
 My Saviour died for me ! 
 
 3 And when thine awful voice commands 
 This body to decay, 
 
 And life in its last lingering sands 
 
 Is ebbing fast away 
 Then, though it be in accents weak, 
 
 My voice shall call on thee, 
 And ask for strength in death to speak, 
 
 " My Saviour died for me." 
 
 In 1805, among the parishioners of the Rev. 
 Dr. Collyer, was a young man in whom his 
 pastor took a deep interest, and who after- 
 wards became a noted Congregational minis- 
 ter. He was Rev. Thomas Raffles. D. D., 
 LL. D.,born at Spitalfields, London, May 17, 
 .1788. At first he was a clerk in Doctors' 
 Commons ; but through the influence of Dr. 
 Collyer he entered Homerton College, and 
 began his preparation for the ministry. He 
 was ordained and began to preach at Ham- 
 mersmith, June 22, 1809; but after three 
 years went to Liverpool in response to the 
 call of the Great George Street Congrega- 
 tional Church. Forty-nine years of useful- 
 ness and honor were granted to him in this 
 field ; then he departed to his reward, Au- 
 gust 1 8, 1863. Dr. Raffles' name was 
 well known to the literary world of his 
 
 day, both as an author and as an editor ; 
 and many of his hymns are in use in our 
 churches. The one we quote is dated, " Burn- 
 ley, June 23, 1833," and in the original had 
 four eight-line stanzas. 
 
 351 ( 'nion to Christ. C. M. D. 
 
 LORD Jesus, are we one with thee? 
 
 Oh, height ! oh, depth of love ! 
 With thee we died upon the tree, 
 
 In thee we live above. 
 Such was thy grace, that for our sake 
 
 Thou didst from heaven come down, 
 Thou didst of flesh and blood partake, 
 
 In all our sorrows one. 
 
 2 Our sins, our guilt, in love divine, 
 Confessed and borne by thee; 
 
 The gall, the curse, the wrath, were thine, 
 
 To set thy members free. 
 Ascended now, in glory bright, 
 
 Still one with us thou art : 
 Nor life, nor death, nor depth, nor height, 
 
 Thy saints and thee can part. 
 
 3 Oh, teach us, Lord, to know and own 
 This wondrous mystery, 
 
 That thou with us art truly one, 
 
 And we are one with thee ! 
 Soon, soon shall come that glorious day, 
 
 When, seated on thy throne, 
 Thou shall to wondering worlds display 
 
 That thou with us art one. 
 
 This is one of the contributions made by 
 Rev. James George Deck to the Psalms and 
 Hymns, 1855, of his brother-in-law, Dr. 
 Walker. It is entitled, " One with Christ." 
 The secret of all true repose is found in the 
 consciousness of an actual union with our 
 Lord. " I in them, and thou in me," said 
 Jesus in that intercessory prayer. Try to feel 
 the fullness of the words, John 17: 20-23. 
 As one of our American liners was crossing 
 the Atlantic, during a terrific gale, the cry 
 was raised " Man overboard !" It was im- 
 possible to put up the helm of the ship on ac- 
 count of the violence of the hurricane, but 
 one of the crew instantly seized a rope having 
 a loop at the end, 'and threw it over the stern, 
 crying out, " Lay hold for your life !" Pas- 
 sengers and crew had crowded together at 
 the stern, but the rolling waves and blinding 
 spray prevented them from seeing the drown- 
 ing sailor. The captain cried out, " Have you 
 got hold of the rope ?" and the reply came, 
 " No, but the rope has got hold of me." The 
 sailor when he caught the rope had passed 
 the loop over his shoulders and under his 
 arms, and though too fatigued to hold on to 
 the rope, the loop kept him from sinking. 
 
 852 Grace. 
 
 GRACE ! 't is a charming sound ! 
 
 Harmonious to mine ear ! 
 Heaven with the echo shall resound, 
 
 And all the earth shall hear. 
 
 S. M.
 
 366 
 
 CHRISTIAN EXPERIENCE. 
 
 2 Grace first contrived a way 
 To save rebellious man ; 
 
 And all the steps that grace display 
 Which drew the wondrous plan. 
 
 3 Grace led my roving feet 
 To tread the heavenly road ; 
 
 And new supplies each hour 1 meet 
 While pressing on to God. 
 
 4 Grace all the work shall crown, 
 Through everlasting days ; 
 
 It lays in heaven the topmost stone 
 Arid well deserves the praise. 
 
 This familiar poem first appeared in Rev. 
 Dr. Philip Doddridge's posthumous Hymns, 
 1755, and differed but slightly from the pres- 
 ent version. In the course of its wide use by 
 churches of various denominations it was con- 
 siderably altered, and many forms of it are to 
 be found. Some lovers of the hymn have been 
 troubled because of a grammatical question 
 which has suggested itself to their minds. 
 The third line of the last verse is, " It lays in 
 heaven the topmost stone," and the objection 
 is urged that " lays " is a transitive verb, and 
 if its use is required, " stone " is its object. 
 The line according to these querists should 
 read, " It (grace) lies in heaven the topmost 
 stone." It seems to us, however, that Dr. 
 Doddridge is alluding to Zechariah 4:7, where 
 we read : " And he shall bring forth the head- 
 stone thereof with shoutings, crying, Grace, 
 grace unto it." Each verse describes some 
 work which grace has done : it contrived the 
 way, it taught my feet, it drew the plan, and 
 it shall crown the work by " laying " the top- 
 most stone in heaven. 
 
 853 God our Father. S. M. 
 
 HERE I can firmly rest ; 
 
 I dare to boast of this, 
 That God, the highest and the best, 
 
 My Friend and Father is. 
 
 2 Naught have I of my own, 
 Naught in the life I lead ; 
 
 What Christ hath given, that alone 
 I dare in faith to plead. 
 
 3 I rest upon the ground 
 Of Jesus and his blood ; 
 
 It is through him that I have found 
 My soul's eternal good. 
 
 4 At cost of all I have, 
 At cost of life and limb, 
 
 I cling to God who yet shall save ; 
 I will not turn from him. 
 
 5 His Spirit in me dwells, 
 O'er all my mind he reigns ; 
 
 My care and sadness he dispels, 
 And soothes away my pains. 
 
 6 He prospers day by day 
 His work within my heart, 
 
 Till I have strength and faith to say, 
 " Thou, God, my Father art !" 
 
 Rev. Paul Gerhardt was the author of the 
 original German hymn, "1st Got t fur mich, so 
 
 tratt'." It was based upon Romans 8 : 31-39. 
 Miss Catharine Winkworth gave us this trans- 
 lation of it. The entire version may be found 
 in Lyra Germanica, First Series, 1855. The 
 sentiment here is unmistakable, God himself 
 charges that we are rebellious sinners, and 
 our hearts accept the sense of guilt. The 
 apostle John says that there is no use in try- 
 ing to deny such an impeachment. If we re- 
 fuse to admit it, we are liars ourselves, and 
 are attempting to show that God is also. " But 
 if we walk in the light, as he is in the light, we 
 have fellowship one with another, and the blood 
 of Jesus Christ his Son cleanseth us from all 
 sin." 
 
 Scholars tell us that throughout the Peshito 
 Syriac version of the Scriptures, deemed 
 among the most primitive and intelligent, 
 " salvation " is in all cases rendered " life ;" 
 the saved are called the living or the alive ; 
 the Saviour bears the name of Mahyono, or 
 the life-giver. In all this there is a proper 
 recognition of our owing everything to Jesus 
 Christ, our surety. We are dead in tres- 
 passes and in sins, but our life is hid with 
 Christ in God. " To be awakened," wisely 
 said McCheyne, " we need to know our own 
 hearts ; to be saved, we need to know the 
 heart of Jesus Christ." Christ is, therefore, a 
 perfect Saviour. Our relief is not found in 
 denying sin, but in accepting him as our Re- 
 deemer from it. If we plead not guilty, we 
 do not tell the truth. "And if any man sin, 
 we have an advocate with the Father, Jesus 
 Christ the righteous : and he is the propitia- 
 tion for our sins : and not for ours only, but 
 also for the sins of the whole world." 
 
 854 "ft is well." s. M. 
 
 WHAT cheering words are these ; 
 
 Their sweetness who can tell ? 
 In time, and to eternal days, 
 
 " 'T is with the righteous well !" 
 
 2 Well when they see his face, 
 .Or sink amidst the flood; 
 
 Well in affliction's thorny maze, 
 Or on the mount with God. 
 
 3 'T is well when joys arise, 
 
 'T is well when sorrows flow, 
 'T is well when darkness vails the skies 
 And strong temptations grow. 
 
 4 'T is well when Jesus calls 
 " From earth and sin arise, 
 
 To join the hosts of ransomed souls, 
 Made to salvation wise!", 
 
 John Kent, author of this hymn, was a 
 shipwright, born at Bideford, Devonshire, 
 England, December, 1766, and died Novem- 
 ber 15, 1843. Naturally his occupation pre- 
 cluded the possibility of much study or self- 
 culture, but we learn that he was always
 
 PRIVILEGES OF BELIEVERS. 
 
 36? 
 
 thoughtful and earnest, a thorough Christian, 
 and fond of books. He began to write verse 
 while but a lad, and in 1803, when his Collec- 
 tion of Original Gospel Hymns was published, 
 it contained nearly three hundred of his 
 poems. All his work is characterized by 
 simplicity and directness, and his pieces are 
 in constant use in the churches of Great 
 Britain and America. The one before us 
 bears date, 1803. 
 
 855 Adoption. S. M. 
 
 BEHOLD ! what wondrous grace 
 
 The Father has bestowed 
 On sinners of a mortal race, 
 
 To call them sons of God ! 
 
 2 Nor doth it yet appear 
 
 How great we must be made; 
 But when we see our Saviour here, 
 We shall be like our Head. 
 
 3 A hope so much divine 
 May trials well endure, 
 
 May purge our souls from sense and sin, 
 As Christ the Lord is pure. 
 
 4 If in my Father's love 
 I share a filial part, 
 
 Send down thy Spirit, like a dove, 
 To rest upon my heart. 
 
 5 We would no longer lie 
 
 Like slaves beneath the throne ; 
 Our faith shall Abba, Father, cry, 
 And thou the kindred own. 
 
 One of Dr. Isaac Watts' most familiar com- 
 positions. It is given in his Works at the 
 close of a sermon on I. John 3:1, associated 
 with Galatians 4 : 6. In his Hymns it is No. 
 64 of Book I. It needs no comment beyond 
 the choicely worded statement of the old 
 Westminster standard: "All those that are 
 justified, God vouchsafeth, in and for his only 
 Son Jesus Christ, to make partakers of the 
 grace of adoption : by which they are taken 
 into the number and enjoy the liberties and 
 privileges of the children of God ; have his 
 name put upon them ; receive the Spirit of 
 adoption ; have access to the throne of grace 
 with boldness ; are enabled to cry, Abba, Fa- 
 ther ; are pitied, protected, provided for and 
 chastened by him as by a father, yet never 
 cast oft, but sealed to the day of redemption, 
 and inherit the promises, as heirs of everlast- 
 ing salvation." 
 
 856 Peace. 
 
 THOU very present Aid 
 
 In suffering and distress, 
 The mind which still on thee is stayed 
 
 Is kept in perfect peace. 
 
 2 The soul by faith reclined 
 On the Redeemer's breast, 
 
 'Mid raging storms exults to find 
 An everlasting rest. 
 
 3 Sorrow and fear are gone 
 Whene'er thy face appears ; 
 
 It stills the sighing orphan's moan. 
 And dries the widow's tears. 
 
 4 Jesus, to whom I fly, 
 Doth all my wishes fill ; 
 
 What though created streams are dry? 
 I have the fountain still. 
 
 5 Stripped of each earthly friend, 
 I find them all in One, 
 
 And peace and joy which never end, 
 And heaven, in Christ, alone. 
 
 This poem, by Rev. Charles Wesley, first 
 appeared in Hymns and Sacred Poems, \ 749. 
 It is one of several pieces entitled " Hymns 
 for Widows," and it expresses the unwaver- 
 ing tranquillity in which a mind stayed on 
 Christ will rejoice, even in the time of great 
 afflictions. It is interesting, in this connec- 
 tion, to read what Rev. John Wesley said of 
 his brother's hymn. " If it please God to 
 continue the life of any of his servants, he 
 will suspend any law of nature ; the stone 
 shall not fall ; the fire shall not burn ; the 
 floods shall not flow ; or he will give his 
 angels charge, and in their hands shall they 
 bear him up, through and above all dangers !" 
 We are not only forbidden to take anxious 
 thought for the morrow, we are to leave that 
 care to God, and be grateful to him for his 
 mercy in the past and his promise for the 
 future. " Be careful for nothing " is the en- 
 couraging admonition of inspired Scripture; 
 " but in everything by prayer and supplica- 
 tion, with thanksgiving, let your requests be 
 made known unto God." It is only a mere 
 brute's heart which rests satisfied with the 
 acorns that feed its gluttony, with never a 
 grateful look upward into the branches of the 
 generous oak from which they drop. One 
 motto will in almost all cases bring cheer and 
 comfort to believing hearts in this world of 
 worry and complaining : " Count up your 
 mercies." 
 
 857 " My springs in thee." L. M. 
 
 FOUNTAIN of grace, rich, full, and free, 
 What need I that is not in thee? 
 Full pardon, strength to meet the day, 
 And peace which none can take away. 
 
 2 Doth sickness fill my heart with fear, 
 'T is sweet to know that thou art near ; 
 Am I with dread of justice tried, 
 
 'T is sweet to know that Christ hath died. 
 
 3 In life, thy promises of aid 
 Forbid my heart to be afraid ; 
 
 g M In death, peace gently vails the eyes 
 
 Christ rose, and I shall surely rise. 
 
 This hymn, credited to Rev. James Edmes- 
 ton, is not noticed by Samuel W. Duffield at 
 all ; nor does it appear in the Dictionary of 
 Hymnology. The compiler of Laudes Domini 
 found it, many years ago, in the Plymouth 
 Collection, and thought it very beautiful. The 
 sentiment of it is as cheering as it is essen- 
 tially Christian. We hear it said over and 
 over that piety is a most suspicious and
 
 368 
 
 CHRISTIAN EXPERIENCE. 
 
 doubtful gift, for it keeps one always thinking 
 of death, and dolefully walking among tomb- 
 stones. Alas, for the candor and honesty of 
 an objection like this upon the lips of a poor 
 world that is dying dying, and knows it in 
 every liber of its being, and never for one 
 moment can relieve itself of its inveterate 
 shudder! Habiliments of mourning are ac- 
 tually in or out of fashion. We saw that on 
 a sign in the street. Cerements and coffins, 
 as well as gravestones and shrouds, are sold 
 publicly on the avenues. Caskets for children, 
 biers for trains on foot, black carriages for 
 first-class funerals, self-sealing, lead-lined 
 boxes for transport, all are duly advertised 
 at regular competition charges. Nay, more ; 
 coffins and shrouds are kept on sale ready- 
 made, with a kind of horrible anticipation of 
 some one's ultimate need, to save the under- 
 taker from failure in business ! And yet a 
 ribald world reproaches piety with making 
 people think of death 1 What is the world 
 itself thinking of, we should like to know ? 
 
 Religion, meanwhile, stands on the corners 
 of the streets where the funerals are passing 
 by, urges up close upon the brink of the 
 grave when the coffin is lowered, comes back 
 to the broken home of the mourner, every- 
 where singing with cheerful heart : " Christ 
 rose, and I shall surely rise!" Piety does 
 make one think of death, but only by remind- 
 ing us of death's Destroyer, by recounting 
 how Immanuel broke the iron of the grave 
 asunder. The gospel opens the great doors 
 of the future. It bids us look out of the 
 night into the light. It joins us to the good 
 and the holy. It tells us where are the 
 friends we have buried. It assures us we 
 shall meet them again, and shall know them 
 as before, and shall evermore abide with 
 them in the unbroken home. 
 
 858 Jesus is for ever mine. L. M. 
 
 WHEN sins and fears, prevailing, rise, 
 
 And fainting hope almost expires, 
 To thee, O Lord, I lift my eyes : 
 
 To thee I breathe my soul's desires. 
 
 2 Art thou not mine, my living Lord ? 
 And can my hope, my comfort die? 
 
 'T is fixed on "thine almighty word- 
 That word which built the earth and sky. 
 
 3 If my immortal Saviour lives, 
 Then my immortal life is sure; 
 
 His word a firm foundation gives ; 
 Here may I build and rest secure. 
 
 4 Here, O my soul, thy trust repose; 
 If Jesus is for ever mine, 
 
 Not death itself that last of foes 
 Shall break a union so divine. 
 
 This piece by Miss Anne Steele first ap- 
 peared in her Poems on Subjects Chiefly De- 
 votional, 1760, with the title " Christ the Life 
 
 of the Soul." Its central thought, that our 
 happiness and faith in this world are bound 
 up in Christ's promise never to forsake us, is 
 one that should lead us to cultivate a deter- 
 minate hopefulness. There is not the least 
 measure of grace in a lackadaisical melan 
 choly of spiritual life. It is not even humil- 
 ity. We are all creatures of habit. We can 
 keep complaining and rehearsing ailments till 
 we become as hypochondriac in piety as in 
 anything else. Greatheart told his friend 
 Honest that Mr. Fearing " had a Slough of 
 Despond in his mind, a slough that he car- 
 ried even-where with him." Surely there is 
 no beauty nor profit in this. Be cheerful ; 
 look for the lining in the clouds. Remember 
 every success. Forget failures. Answer one 
 plain question now : W T hat sort of work 
 would it make w r ith you if you prayed with 
 the Psalmist " Let thy mercy, O Lord, be 
 upon us, according as we hope in thee !" 
 
 859 
 
 " Complete in Him." L. M. 
 
 MY soul complete in Jesus stands ! 
 It fears no more the law's demands ; 
 The smile of God is sweet within, 
 Where all before was guilt and sin. 
 
 2 My soul at rest in Jesus lives : 
 Accepts the peace his pardon gives ; 
 Receives the grace his death secured, 
 And pleads the anguish he endured. 
 
 3 My soul its every foe defies, 
 And cries 'T is God that justifies ! 
 Who charges God's elect with sin? 
 
 Shall Christ, who died their peace to win? 
 
 4 A song of praise my soul shall sing 
 To our eternal, glorious King! 
 Shall worship humbly at his feet, 
 
 In whom alone it stands complete. 
 
 GRACE WEBSTER HINSDALE. 
 
 With the birthright of an ancestry distin- 
 guished and beloved, Grace Webster H ins- 
 dale came into this world. Her father. Pro-
 
 PRIVILEGES OF BELIEVERS. 
 
 369 
 
 fessor Charles B. Haddock, D. D., a nephew 
 of the eminent jurist and statesman Daniel 
 Webster.was for thirty-five years in Dartmouth 
 College, Professor of Intellectual Philosophy, 
 Political Economy, Oratory, and Belles Let- 
 tres. A picture of Professor Haddock shows 
 a striking resemblance to Daniel Webster. 
 The two men were much together and their 
 friendship was like that of brothers. Indeed, 
 there existed between them a deep reciprocal 
 sympathy which relationship cannot always 
 bestow. 
 
 This child of the covenant became an en- 
 thusiastic and resolute child of grace at the 
 early age of seventeen, and the very next year 
 was married to Theodore Hinsdale, Esq., a 
 lawyer of distinguished ability and unblem- 
 ished character, who practised in his profes- 
 sion for over forty years in New York City, 
 residing however in Brooklyn, N. Y. She was 
 born in Hanover, N. H., May 17, 1833. Her 
 honored husband was taken from her by death 
 in 1880. Since this bereavement she has quietly 
 lived in Brooklyn with her children. This 
 hymn, with some others of real merit, was first 
 published in Songs for the Sanctuary, 1865. 
 
 In 1867 Mrs. Hinsdale traveled abroad and 
 gathered much food for thought and new in- 
 spirations. Some of her earliest productions 
 appeared in Scribners Magazine, when it 
 was known as Hours at Home. For more 
 than twenty years she has been a contributor, 
 largely to religious journals, such as the Bos- 
 ton CongregatiQnalist, the Independent, the 
 Sunday School Times, and the Christian 
 Union. These contributions have generally 
 been in the form of verses ; but as a writer of 
 short sketches, expounding some Bible truth, 
 with added words of advice or comfort, she is 
 very successful. She is the author also of two 
 books, Coming to the King, and Thinking 
 Aloud, published by A. D. F. Randolph & 
 Co., New York, and afterward republished in 
 London by Strahan. It is as a contributor to 
 literature of a devotional character that Mrs. 
 Hinsdale is best known. Her hymns are char- 
 acterized by a depth of earnestness, a truly re- 
 ligious motive distinguishing them from much 
 light literature of hymnody born within the 
 last few years. 
 
 86O II. Cor. 12:9. L. M. 
 
 LET me but hear my Saviour say, 
 " Strength shall be equal to thy day ;" 
 Then I rejoice in deep distress, 
 Leaning on all-sufficient grace. 
 
 2 I can do all things or can bear 
 All suffering, if my Lord be there; 
 Sweet pleasures mingle with the pains, 
 While he my sinking head sustains. 
 
 3 I glory in infirmity, 
 That Christ's own power may rest on me: 
 When I am weak, then am I strong; 
 Grace is my shield, and Christ my song. 
 
 The whole story of the apostle Paul's " thorn 
 in the flesh" is in this little hymn. It is No. 
 15 of Book I. Dr. Isaac Watts annexed it to 
 a sermon on II. Corinthians 12:7-10, calling 
 it, " Our own Weakness, and Christ our 
 Strength." Of course there have always been 
 questions concerning this passage. Begin 
 with the fact that Paul had a great trouble, 
 some physical distemper or disability, which 
 he prayed might be removed. But he received 
 in reply to his petitions the assurance that 
 more grace would come to him to bear it, but 
 he must expect its continuance. Our curiosity 
 is piqued to know what this infliction was ; 
 but only hints are given us to guess by. He 
 seems to have written his epistles always by 
 the assistance of another ; yet he generally 
 adds a sort of subscription or indorsement of 
 his own : " The salutation of Paul with mine 
 own hand, which is the token in every epistle : 
 so I write." See II. Thess. 3:17. This in- 
 timates that the act of making manuscript 
 was for some reason hard to him. In the 
 Epistle to the Galatians (4:13-15) he actually 
 thanks his friends for the forbearance they 
 have shown him. " Ye know how through 
 infirmity of the flesh I preached the gospel 
 unto you at the first. And my temptation 
 which was in my flesh ye despised not, nor 
 rejected ; but received me as an angel of God, 
 even as Christ Jesus. Where is then the bles- 
 sedness ye spake of ? for I bear you record 
 that, if it had been possible, ye would have 
 plucked out your own eyes and have given 
 them to me." Then at the close (6: u) he 
 adds, " Ye see how large a letter I have writ- 
 ten unto you with mine own hand." In the 
 Greek this reads thus : " with what large let- 
 ters." And the intimation is that when he 
 put his own hand to paper he was obliged to 
 scrawl with big characters so as to see them 
 easily. And now add to this the fact that in 
 the Acts and all through the Epistles the 
 Apostle Paul is represented invariably as un- 
 der some sort of escort whenever he is on his 
 journeys, and that at last Luke the physician 
 seems to be his constant companion, and you 
 have all there is to make out the case. 
 
 86 1 The infinite God, our Father. iis, IDS. 
 
 HOLY and infinite ! viewless ! eternal ! 
 
 Vailed in the glory that none can sustain, 
 None comprehendeth thy being supernal, 
 
 Nor can the heaven of heavens contain. 
 
 2 Holy and infinite ! limitless, boundless, 
 All thy perfections, and powers, and praise ! 
 
 Ocean of mystery ! awful and soundless 
 All thine unsearchable judgments and ways !
 
 370 
 
 CHRISTIAN EXPERIENCE. 
 
 3 King; of eternity ! what revelation 
 Could the created and finite sustain, 
 
 But for thy marvelous manifestation, 
 Godhead incarnate in weakness and pain ! 
 
 4 Therefore archangels and angels adore thee, 
 Cherubim wonder, and seraphs admire ; 
 
 Therefore we praise thee, rejoicing before thee, 
 Joining in rapture the heavenly. choir. 
 
 5 Glorious in holiness, fearful in praises, 
 
 Who shall not fear thee, and who shall not laud ? 
 Anthems of glory thy universe raises, 
 Holy and infinite ! Father and God ! 
 
 This hymn, written in 1872, and published 
 in Under the Surface, 1874, well represents 
 one of the early phases of Miss Frances Rid- 
 ley Havergal's experience. She seems to 
 have had, even from her childhood, deep reli- 
 gious impressions, but she could fix no date 
 for any positive conversion. All this time 
 her Maker seemed to her only a " King of 
 Eternity vailed. in the glory that none can 
 sustain." She records in her autobiography 
 this mood of mind thus : " I know I did not 
 love God at this time ; the very thought of 
 him frightened me ; but sometimes a feeling 
 not unlike love would make me go to sleep 
 with a wet pillow. It would often be thus. 
 Going to bed I would determine I would try 
 to think about God, hard as it was ; and after 
 I lay down, as my thoughts did not flow at 
 all naturally heavenward any more than wa- 
 ter flows upward, I forced them into a defi- 
 nite channel by a half-whisper. ' How good 
 it was of God to send Jesus to die !' was my 
 usual beginning, while I by no means felt or 
 believed that wonderful goodness. Never- 
 theless it usually ended in my crying most 
 heartily because I was so bad and he was so 
 good, and because I did not and could not 
 love him when he even died for sinners." 
 The day came when she learned to see the 
 " Godhead incarnate in weakness and pain " 
 and know what it meant. 
 
 862 
 
 "All things are ours." 
 
 us, IDS. 
 
 ALL things are ours ; how abundant the treasure, 
 All riches which heaven or earth can afford ! 
 
 Oh, may our thanks, like his grace, without measure, 
 Abound to the glory and praise of our Lord ! 
 
 2 All things are ours ; be it sickness or healing, 
 'T is ordered alike for our infinite good ; 
 
 Determined by grace, and for ever revealing 
 This truth, that we love and are loved of our God. 
 
 3 All things are ours ; though the body may perish, 
 We faint not to feel it fast wasting away ; 
 
 The soul its bright visions of glory will cherish, 
 And strengthen in holiness day after day. 
 
 4 All things are ours ; yea, the present affliction, 
 Though now through the gloom of mortality viewed ; 
 
 For soon shall we join in the blissful conviction 
 That thus it was good to be tried and subdued. 
 
 5 All things are ours ; thro' the Saviour's great merit, 
 The shame of his cross, which must needs be our own, 
 
 Will brighten the glory that circles the spirit, 
 And sparkles like gems in our heavenly crown. 
 
 From Hymns and Sacred Poetry, 1861, 
 published by Rev. James Holme and his bro- 
 ther, Rev. T. Holme, this piece is taken. It 
 was written by the former, who entitled it, 
 " For Time of Sickness." The author was 
 born in Orton, Westmoreland, England, 
 March 12, 1801. He studied at Caius Col- 
 lege, Cambridge, graduating in 1825. His 
 ordination, which took place that same year, 
 was followed by his appointment to the in- 
 cumbency of Low Harrowgate. Afterward 
 he became vicar of Kirkleatham, and of Bol- 
 ton, near Bradford. He died in 1882. 
 
 863 Thanks for all. C. M. 
 
 THOU, whose bounty fills my cup 
 With every blessing meet ! 
 
 1 give thee thanks for every drop 
 The bitter and the sweet. 
 
 2 I praise thee for the desert road, 
 And for the river-side ; 
 
 For all thy goodness hath bestowed, 
 And all thy grace denied. 
 
 3 I thank thee for both smile and frown, 
 And for the gain and loss ; 
 
 I praise thee for the future crown, 
 And for the present cross. 
 
 4 I thank thee for the wing of love 
 Which stirred my worldly nest, 
 
 And for the stormy clouds which drove 
 The flutterer to thy breast. 
 
 5 I bless thee for the glad increase, 
 And for the waning joy ; 
 
 And for this strange, this settled peace, 
 Which nothing can destroy. 
 
 This poem by Mrs. Jane Crewdson was 
 written in 1860, and has since been used in 
 many collections. It expresses very beauti- 
 fully the strange and yet common experience 
 of the Christian soul, that trouble is often 
 only a blessing in disguise, and that it some- 
 times opens sources of joy which were new 
 to us. It was one of the incidents in the 
 Crimean war that a soldier lay famishing 
 with thirst, and complaining bitterly, as a 
 cannon-ball tore past him, that he was still 
 left under fire. Meantime the missile of iron 
 buried itself in the cliff -side behind him, 
 splintered the rock, disclosed a spring, and 
 sent close to his hot lips a full stream of 
 water for his refreshment. Most of us have 
 watched almost breathlessly as some tremen- 
 dous providence shattered hope or health, or 
 comfort or home, and yet found we were still 
 alive afterwards, and indeed surrounded with 
 blessings of which we never knew the exist- 
 ence before, and never felt the power till 
 now. 
 
 864 Hereafter. S. M. 
 ALONG my earthly way 
 
 How many clouds are spread ! 
 Darkness, with scarce one cheerful ray, 
 Seems gathering o'er my head.
 
 DISCIPLINE AND SORROW. 
 
 371 
 
 2 Yet, Father, thou art Love; 
 Oh, hide not from my view ! 
 
 But when I look, in prayer, above, 
 Appear in mercy through. 
 
 3 My pathway is not hid ; 
 Thou knowest all my need ; 
 
 And I would do as Israel did 
 Follow where thou wilt lead. 
 
 4 Lead me, and then my feet 
 Shall never, never stray ; 
 
 But safely I shall reach the seat 
 Of happiness and day. 
 
 5 And, oh ! from that bright throne 
 I shall look back and see 
 
 The path I went, and that alone, 
 Was the right path for me. 
 
 James Edmeston published this hymn in 
 his Sacred Lyrics, 1822, Third Series. He 
 entitled it " Anxiety." The concluding stanza, 
 however, better voices the sentiment of the 
 whole piece. It makes us think of the tri- 
 umphant words of Joshua in his farewell 
 address to the people he had led across the 
 Jordan into peace, Joshua 23 : 14 : " And, 
 behold, this day I am going the way of all 
 the earth : and ye know in all your hearts and 
 in all your souls, that not one thing hath 
 failed of all the good things which the Lord 
 your God spake concerning you ; all are come 
 to pass unto you, and not one thing hath 
 failed thereof." Perhaps the finest thing in 
 religious literature is the quaint passage in 
 Pilgrim's Progress which tells the story of 
 the waiting ones by the stream of Death, 
 each receiving summons in turn, taking his 
 " token," and then making preparation for the 
 departure. " When Mr. Standfast had thus 
 set things in order, and the time being come 
 for him to haste away, he also went down to 
 the river. Now there was a great calm at 
 that time in the river; wherefore Mr. Stand- 
 fast, when he was about half way in, stood 
 awhile and talked to his companions that had 
 waited upon him thither. And he said : ' This 
 river has been a terror to many ; yea, the 
 thoughts of it also have often frightened me : 
 but now methinks I stand easy; my foot is 
 fixed upon that on which the feet of the 
 priests that bare the ark of the covenant 
 stood while Israel went over Jordan. The 
 waters are indeed to the palate bitter, and to 
 the stomach cold ; yet the thoughts of what I 
 am going to, and of the convoy that await 
 me on the other side, lie as a glowing coal at 
 my heart. I see myself now at the end of 
 my journey ; my toilsome days are ended. I 
 am going to see that head which was crowned 
 with thorns, and that face which was spit 
 upon for me. I have formerly lived by hear- 
 say and faith ; but now I go where I shall 
 live by dght, and shall be with him in whose 
 
 company I delight myself. I have loved to 
 hear my Lord spoken of ; and wherever I 
 have seen the print of his shoe in the earth, 
 there I have coveted to set my foot, too. His 
 name has been to me a civet-box : yea, 
 sweeter than all perfumes. His voice has 
 been to me most sweet ; and his countenance 
 I have more desired than they that have 
 most desired the light of the sun. His words 
 I did use to gather for my food, and for anti- 
 dotes against my faintings. He has held me, 
 and hath kept me from mine iniquities ; yea, 
 my steps have been strengthened in his 
 way.' " 
 
 865 " We -walk by faith." S. M. 
 
 IF, through unruffled seas, 
 Toward heaven we calmly sail, 
 
 With grateful hearts, O God, to thee, 
 We '11 own the favoring gale. 
 
 2 But should the surges rise, 
 And rest delay to come, 
 
 Blest be the sorrow kind the storm 
 Which drives us nearer home. 
 
 3 Soon shall our doubts and fears 
 All yield to thy control ; 
 
 Thy tender mercies shall illume 
 The midnight of the soul. 
 
 4 Teach us, in every state, 
 To make thy will our own ; 
 
 And when the joys of sense depart, 
 To live by faith alone. 
 
 This hymn is made from the same poem 
 as that beginning, " Your harps, ye trembling 
 saints," by Rev. Augustus M. Toplady. The 
 entire piece, consisting of sixteen stanzas, 
 can be found in Sir Roundell Palmer's Book 
 of Praise, page 435. The first which is 
 used here in Laudes Domini has been alto- 
 gether prepared by another hand, but the 
 other verses have been modified and altered 
 until they form this fine and useful lyric. 
 
 The fishermen's wives, on the shores of the 
 Adriatic, are wont to go down on the beach, 
 especially when the chime of vespers strikes 
 and the night promises to be tumultuous or 
 unusually dark, and there lift up their voices, 
 as only Italian women know how, singing 
 some sweet little barcarolle, with a long lin- 
 gering note for a refrain at the end of each verse. 
 When this last beautiful swell of harmony 
 has got well started out over the waves, they 
 suddenly pause, and alertly listen for a re- 
 sponse. If it be possible to communicate, 
 their husbands and brothers, far out of sight, 
 send back the song. And in it comes beat- 
 ing across the crested surface of the sea, 
 softened by the distance and mellowed by 
 the night. Then they know all is safe, and 
 retire contented to their work, in hope of a 
 sure meeting of their home-friends before
 
 372 
 
 CHRISTIAN EXPERIENCE. 
 
 long. Now, we cannot say that those who 
 have left us here, and have sailed out on that 
 mysterious main all around this living world, 
 do even attempt to echo our music back again. 
 But we are sure they hear what we sing, in 
 faith and love, in praise of their Redeemer 
 and ours. At any rate, it is a fine thing to 
 think of them when the years strike their 
 evening chime. And we know there will be 
 one day, when certainly we shall hear from 
 them, when the quick and the dead shall be 
 caught up together. And that dear day may 
 dawn even while we are singing. 
 
 866 Kindness even in affliction. S. M. 
 
 How tender is thy hand, 
 
 O thou beloved Lord ! 
 Afflictions come at thy command, 
 
 And leave us at thy word. 
 
 2 How gentle was the rod 
 That chastened us for sin ! 
 
 How soon we found a smiling God, 
 Where deep distress had been ! 
 
 3 A Father's hand we felt, 
 
 A Father's heart we knew ; 
 With tears of penitence we knelt, 
 And found his word was true. 
 
 4 We told him all our grief, 
 We thought of Jesus' love ; 
 
 A sense of pardon brought relief, 
 And bade our pains remove. 
 
 5 Now we will bless the Lord, 
 And in his strength confide ; 
 
 For ever be his name adored ; 
 For there is none beside. 
 
 This hymn, from the Mother's Hymn 
 Ijf-ok, 1834, was written by the venerable and 
 excellent Thomas Hastings, by whom the 
 music of the American churches has for so 
 many years been enriched. It touches upon 
 a Scripture figure of speech so deftly that not 
 all, possibly, may notice the allusion. In the 
 same exquisitely dear passage of the Word 
 which we have learned so lovingly and so 
 often to quote, " A bruised reed shall he not 
 break, and the smoking flax shall he not 
 quench," there is found a figure of speech so 
 wondrously beautiful that we ought always to 
 repeat it in the connection : " I, the Lord, have 
 called thee in righteousness, and will hold 
 thine hand." Just as a child, who is going 
 out into the dark it dreads, or is bracing itself 
 up for pain which it has to undergo, says, 
 " Father, hold my hand," so here the manliest 
 believer is permitted to encourage his faith 
 by a new grasp of his omnipotent Helper's 
 hand. 
 
 How much wiser in this experience was 
 Jonathan once than David. David had been 
 told that he was chosen of God ; but Saul 
 
 was so hard upon him that he became demor- 
 alized. He exclaimed, " I shall now perish 
 one day by the hand of Saul !" No, he would 
 not ; why, he was already anointed to be king 
 after Saul should be dead. But he fled into 
 the wilderness. " Then Jonathan, Saul's son, 
 arose, and went to David into the wood, and 
 strengthened his hand in God." He took, as 
 it were, the hand that was flying loosely 
 around groping after help, and laid it back in 
 the clasp it had lost; for this is all he had 
 to say : " Fear not : for the hand of Saul my 
 father shall not find thee ; and thou shalt be 
 king over Israel, and I shall be next unto 
 thee ; and that also Saul mv father knoweth." 
 
 867 Psalm 103. S. M. 
 
 MY soul, repeat his praise, 
 
 Whose mercies are so great : 
 Whose anger is so slow to rise, 
 
 So ready to abate. 
 
 2 God will not always chide ; 
 And when his strokes are felt, 
 
 His strokes are fewer than our crimes, 
 And lighter than our guilt. 
 
 3 The pity of the Lord 
 
 To those that fear his name, 
 
 Is such as tender parents feel ; 
 
 He knows our feeble frame. 
 
 4 Our days are as the grass, 
 Or like the morning flower ; 
 
 If one sharp blast sweep o'er the field, 
 It withers in an hour. 
 
 5 But thy compassions, Lord, 
 To endless years endure; 
 
 And children's children ever find 
 Thy words of promise sure. 
 
 This is Dr. Isaac Watts' version of Psalm 
 103, Second Part, S. M. It consists of eight 
 stanzas, and is entitled, " Abounding Com- 
 passion of God ; or, Mercy in the Midst of 
 Judgment." It is related concerning the 
 family life of Rev. John Angell James that it 
 was his custom to read Psalm 103 always 
 at prayers on Saturday night. But his wife 
 died, and the Sabbath drew nigh while she 
 lay dead in the house. The members of the 
 stricken household gathered in the twilight ; 
 some of them wondered whether this old song 
 of the temple, fairly ringing and vibrant with 
 thanksgiving, would be given out now while 
 the shadows were hanging so deeply over- 
 head. But the faithful sen-ant of God sim- 
 ply turned to the familiar place and said 
 gently : " No reason do I see why we should 
 change our custom to-night ; let us read our 
 usual Psalm." Whoever casts his eye along 
 the verses will find that there are great sweet 
 words there, in the very midst of the praises, 
 for those whom " the Lord pitieth."
 
 DISCIPLINE AND SORROW. 
 
 373 
 
 868 "Son of Mary.'" 
 
 When our heads are bowed with woe, 
 When our bitter tears o'erflow, 
 When we mourn the lost, the dear, 
 Jesus, Son of Mary, hear ! 
 Thou our feeble flesh hast worn ; 
 Thou our mortal griefs hast borne ; 
 Thou hast shed the human tear: 
 Jesus, Son of Mary, hear! 
 
 2 When the heart is sad within, 
 With the thought of all its sin ; 
 When the spirit shrinks with fear, 
 Jesus, Son of Mary, hear! 
 
 Thou the shame, the grief hast known'; 
 Though the sins were not thine own, 
 Thou hast deigned their load to bear: 
 Jesus, Son of Mary, hear ! 
 
 3 When our eyes grow dim in death ; 
 When we heave the parting breath ; 
 When our solemn doom is near, 
 Jesus, Son of Mary, hear! 
 
 Thou hast bowed the dying head ; 
 Thou the blood of life hast shed ; 
 Thou hast filled a mortal bier; 
 Jesus, Son of Mary, hear! 
 
 7 s. D. 
 
 DEAN MILMAN. 
 
 This poem by Rev. Dr. Henry Hart Mil- 
 man appeared first in Bishop Heber's pos- 
 thumous Hymns, 1827. The portrait shows 
 changes ; it was taken later in life than the 
 one previously given. The refrain has been 
 altered frequently, its original form being, 
 " Gracious Son of Mary, hear," but the poem 
 itself is unchanged. It was written to follow 
 in the service the Gospel which describes the 
 raising of the widow's son at Nain, but it deals 
 only with the death. It stands, however, 
 without a peer in its presentation of Christ's 
 human sympathy for sorrow. Explanation 
 of the affliction helps much. We learn that 
 our sorrow is not like that of a nestless bird, 
 chirping sadly for the loss of her young a 
 mere calamity. It is a discipline intelligently 
 sent to the intelligent creatures of God. It is 
 intended to refine character, to inure us to 
 
 hardness, to wean us from this world and fit 
 us for another where no more of it will be 
 needed. We do not always find this out be- 
 fore. 
 
 " How often have we found a cross, 
 
 Whose heavy beam we scarcely bore, 
 When passed beneath, and lifted up, 
 To be the frame of heaven's door." 
 
 There is help even in this discovery. But 
 there is more help in the comfort which fol- 
 lows. Just to be in the companionship of 
 God is wonderfully reassuring. "The name 
 of the Lord is a strong tower ; the righteous 
 runneth into it, and is safe." It is not easy 
 to explain the untold comfort there is in the 
 mere repose of the soul which he experiences 
 who rests in God. Even Saint Paul had to 
 say it " passeth knowledge." And all David 
 had to say was that he was satisfied. 
 
 W r e once saw a frightened child out in a 
 thunder-storm, caught in the full sight of his 
 home. He ran with trembling footsteps to- 
 wards the door. On the very threshold he 
 was arrested with horror and alarm. There 
 sat his mother in full view ; could he reach 
 her he was safe. But a more blinding flash, 
 accompanied with a peal which seemed to 
 tear the very heavens into banners, transfixed 
 him with terror and rooted him speechless 
 on the spot. But one word from those be- 
 loved lips dissolved the spell. One more step 
 and his face was buried on the bosom he 
 knew best. And then we understood, as 
 never before, the inspired symbol, " As one 
 whom his mother comforteth, so will I com- 
 fort you, saith the Lord." 
 
 869 Looking to Jesus. 75. D. 
 
 When along life's thorny road 
 Faints the soul beneath the load, 
 By its cares and sins oppressed, 
 Finds on earth no peace or rest ; 
 When the wily tempter's near, 
 Filling us with doubt and fear : 
 Jesus, to thy feet we flee, 
 Jesus, we will look to thee. 
 
 2 Thou, our Saviour, from the throne 
 List' nest to thy people's moan ; 
 Thou, the living Head, dost share 
 Every pang thy members bear; 
 
 Full of tenderness thou art, 
 Thou wilt heal the broken heart ; 
 Full of power, thine arm shall quell 
 All the rage and might of hell. 
 
 3 Mighty to redeem and save, 
 Thou hast overcome the grave; 
 Thou the bars of death hast riven 
 Opened wide the gates of heaven ; 
 Soon in glory thou shall come, 
 Taking thy poor pilgrims home; 
 Jesus, then we all shall be, 
 
 Ever ever Lord, with thee. 
 
 This is taken from Rev. James George 
 Deck's Hymns for the Poor of the Flock, 
 1838. From the lonely castle of Machasrus
 
 374 
 
 CHRISTIAN EXPERIENCE. 
 
 came the news that John the Baptist had at 
 last sealed his work by his martyrdom. The 
 chosen twelve hastened back in time to re- 
 ceive his mutilated remains and lay them in 
 the sepulcher. The great and shining light 
 of the new dispensation had in one savage 
 moment of lust been put out by the king in 
 order to gratify the spite of a wicked woman 
 and answer the whim of a dancing girl. 
 These disciples felt the unutterable gloom 
 deepening around them. It is plain that they 
 were heavily depressed in spirits. The rec- 
 ord is exceedingly affecting in its artless sim- 
 plicity, especially in one verse which Matthew 
 adds to the narrative in Mark : "And his dis- 
 ciples came, and took up the body and buried 
 it, and went and told Jesus." Fitting and 
 beautiful words are these for any bereaved 
 believer to remember. It is a good thing for 
 a mourner to feel that the heart of the Re- 
 deemer we love is tender and kind in its hu- 
 man invitation. If we are filial and affec- 
 tionate, we may be sure of a welcome when- 
 ever, in any suffering, we just " go and tell 
 Jesus." It is not without significance that 
 one of our home hymns has caught the senti- 
 ment and set it to music. 
 
 87O Comfort. 73, 53. 
 
 IN the dark and cloudy day, 
 When earth's riches flee away, 
 And the last hope will not stay, 
 Saviour, comfort me ! 
 
 2 When the secret idol 's gone 
 That my poor heart yearned upon 
 Desolate, bereft, alone, 
 
 Saviour, comfort me ! 
 
 3 Thou, who wast so sorely tried, 
 In the darkness crucified, 
 
 Bid me in thy love confide; 
 Saviour, comfort me ! 
 
 4 Comfort me ; I am cast down : 
 'T is my heavenly Father's frown ; 
 I deserve it all, I own : 
 
 Saviour, comfort me! 
 
 5 So it shall be good for me 
 Much afflicted now to be, 
 If thou wilt but tenderly, 
 
 Saviour, comfort me! 
 
 We have in this one of George Rawson's 
 hymns taken from the Leeds Hymn-Book, 
 1853, not only his best composition for real 
 use, but the acknowledgment of a mood of 
 feeling easily recognized by most of God's 
 children who have ever been bereaved of 
 what they now discover to have been a veri- 
 table " idol of their heart." They have been 
 resting upon a human love, and now are 
 simply desolate. It is of no use to try to 
 straighten up into resistance and so to brave 
 it out like a Stoic. It is evident that, if their 
 religion is worth anything to them, it must 
 
 show its power of substitution just at this 
 moment, or they will go to pieces under the 
 strain. Jesus the Master and Lord must 
 take the place of the " secret idol," or hope 
 will fail. There is a certain amount of help 
 in human courage, cool temperament, and 
 dauntless will. But in times of perplexity like 
 this there is no real reliance save in divine in- 
 terposition and God's powerful aid. And 
 especially at the final agony, when nerves are 
 racked with pain, and resolution is worn out 
 with watching, when usual fortitude gives 
 way before unusual strain, neither one's own 
 brave heart nor the sustaining sympathy of 
 friends is enough to hold us up. At the last 
 extremity the eye must be taught to look, not 
 within or around, but aloft. Such a glance 
 God meets with reassurance ; the Son of God 
 was the son of Mary. "A living hope," said 
 good Bishop Leighton, " lives in death itself ; 
 the world dares say no more than Dum spiro, 
 spero ; but the children of God can add, 
 Dum expiro, spero." 
 
 871 "For he careth." 73. 
 
 CAST thy burden on the Lord, 
 Only lean upon his word ; 
 Thou wilt soon have cause to bless 
 His unchanging faithfulness. 
 
 2 He sustains thee by his hand, 
 He enables thee to to stand ; 
 Those whom Jesus once hath loved, 
 From his grace are never moved. 
 
 3 Heaven and earth may pass away, 
 God's free grace shall not decay ; 
 He hath promised to fulfill 
 
 All the pleasure of his will. 
 
 4 Jesus ! guardian of thy flock, 
 Be thyself our constant rock ; 
 Make us, by thy powerful hand, 
 Firm as Zion's mountain stand. 
 
 After being tossed around for many years, 
 this is now, in the Dictionary of Hymnology, 
 1892, ascribed to Rev. Rowland Hill, and 
 traced to his collection of Psalms and Hymns, 
 chiefly intended for Public Worship, 1783. 
 The author was a clergyman of the Church 
 of England, born at Hawkstone, England, 
 August 23, 1744, educated at Shrewsbury, 
 graduated at St. John's College, Cambridge, 
 1769, and admitted to Holy Orders. But he 
 itinerated for twelve years, preaching in va- 
 rious places. He opened the well - known 
 Surrey Chapel in London in 1783; there he 
 ministered nearly fifty years. He died April 
 n, 1833. This composition has been much 
 altered, and appears in several forms. The 
 reference is to Psalm 55 : 22. 
 
 Rowland Hill was eccentric and humorous, 
 but he acted naturally, and it would be dan- 
 gerous to imitate him. We get the heart of
 
 DISCIPLINE AND SORROW. 
 
 375 
 
 REV. ROWLAND HILL. 
 
 the man in his common saying, " The best 
 of living is to live for others." He preached 
 extemporaneously, and averaged 350 sermons 
 a year for sixty-six years. He once preached 
 " one and twenty sermons for one and twenty 
 meals." He thought a careful extemporary 
 preacher should find preaching " his daily de- 
 light." When told that a sermon of his had 
 gone from Dan to Beersheba, he replied, 
 " Never mind, my friend, it is all holy 
 ground." He once began a sermon by shout- 
 ing " Matches ! " and said he felt that he had 
 not labored to save souls as laboriously as a 
 match-seller under his study window had to 
 sell matches. 
 
 Mr. Hill was a constantly prayerful man. 
 He said, " I like ejaculatory prayer ; it reaches 
 heaven before the devil can get a shot at it." 
 At one time his trustful feeling showed itself 
 to a friend who heard him in an undertone in 
 his chapel, after an exhausting service, thus 
 soliloquizing : 
 
 " And when I 'm to die, Receive me! I '11 cry, 
 For Jesus hath loved me, I cannot tell why ; 
 But this I do find, we two are so joined, 
 He Ml not be in glory and leave me behind." 
 
 As to delivering sermons, he said that those 
 hearing a will read would consider the con- 
 tents rather than the reader's manner. On. 
 hearing scandal, he called for a brush and 
 dust-pan, and swept the carpet, saying" much 
 dust and dirt had been scattered." Of afflic- 
 tions he remarks : " Every twig of God's rod 
 grows in the paradise of his love," and coun- 
 sels prayer, deeming an afflicted Christian 
 
 better off than the sinner at liberty. He com- 
 pares the Christian to a child gathering flow- 
 ers, but constantly watching its father. A 
 Christian, he asserts, reflects God's love in 
 the world, as the diamond does the sunlight. 
 In Christ's " unsearchable riches " he sees 
 more than telescopes can display on earth. A 
 spirit of prayer is like a bird ready to fly. " I 
 think," said he, " that sermon is not worth a 
 rush that has not got the Redeemer in it." 
 
 872 Love seen in trials. 78. 
 
 "T is my happiness below 
 
 Not to live without the cross, 
 But the Saviour's power to know, 
 
 Sanctifying every loss. 
 
 2 Trials must and will befall ; 
 But with humble faith to see 
 
 Love inscribed upon them all 
 This is happiness to me. 
 
 3 God in Israel sows the seeds 
 Of affliction, pain, and toil; 
 
 These spring up and choke the weeds 
 Which would else o'erspread the soil. 
 
 4 Did I meet no trials here, 
 No chastisement by the way, 
 
 Might I not with reason fear 
 I should prove a castaway? 
 
 5 Trials make the promise sweet : 
 Trials give new life to prayer: 
 
 Trials bring me to his feet, 
 Lay me low, and keep me there. 
 
 WILLIAM COWPER. 
 
 The hymn now before us was written by 
 William Coxvper, and was first published in 
 Lady Huntingdon's Collection, 1774. It was 
 then, and afterwards in the Olney Hymns, 
 1779, closely associated with the one begin- 
 ning, " God moves in a mysterious way," and 
 it suggests many of the sorrowful circum- 
 stances under which that was composed. It is 
 a little unfortunate for the literary reputation
 
 376 
 
 CHRISTIAN EXPERIENCE. 
 
 of this poet that he should, by reason of his 
 invalidhood, invariably have made upon the 
 minds that came more immediately in contact 
 with his life the impression of weakness and 
 melancholy. For really he ought to be reck- 
 oned among the intensest and most vigorous 
 of writers when he was in the mood of proper 
 composition. He wrote much besides hymns. 
 He has been credited by his biographers with 
 being actually the first poet of eminent genius 
 in open opposition to the slave trade in Brit- 
 ain ; he denounced injustice, he fought in- 
 temperance, he wielded his pen in behalf of 
 all the mighty reforms that agitated the day 
 in which he lived. He was bold and earnest 
 in his intercession for dumb animals ; he did 
 all he could to kindle interest in Christian 
 missions over the whole 'world. Personally, 
 he was a man to love and to be loved. His 
 feebleness was due to sickness and insanity ; 
 his trials were numberless, but his faith was 
 firm. 
 
 There is in existence a book, by Thomas 
 Wright, entitled The Town of Cowper ; it is 
 a history of Olney, written by a schoolmaster 
 of excellent taste and brightness. It is em- 
 bellished with engravings, and contains five 
 portraits of the poet. One of these has in it 
 the desk which was his favorite ; he caused 
 this to be included in the picture ; he valued 
 it as the gift of his cousin, Theodore Cowper, 
 the one he in his young days loved sincerely. 
 In a letter to Lady Hesketh, December 7, 
 1785, he speaks of " my desk, the most ele- 
 gant, the compactest, the most commodious 
 desk in the world, and of all the desks that 
 ever were or ever shall be, the desk that I love 
 the most." 
 
 873 " Not my will, but thine." 6s. D. 
 
 MY Jesus, as thou wilt ! 
 
 Oh, may thy will be mine ; 
 Into thy hand of love 
 
 I would my all resign ; 
 Through sorrow, or through joy, 
 
 Conduct me as thine own, 
 And help me still to say, 
 
 My Lord, thy will be done! 
 
 2 My Jesus, as thou wilt ! 
 Though seen through many a tear, 
 
 Let not my star of hope 
 
 Grow dim or disappear; 
 Since thou on earth hast wept, 
 
 And sorrowed oft alone, 
 If I must weep with thee, 
 
 My Lord, thy will be done! 
 
 3 My Jesus, as thou wilt ! 
 All shall be well for me ; 
 
 Each changing future scene 
 
 I gladly trust with thee : 
 Straight to my home above 
 
 I travel calmly on, 
 And sing, in life or death. 
 
 My Lord, thy will be done ! 
 
 Another of the translations of Miss Jane 
 
 Borthwick, taken from Hymns from the Land 
 of Luther, the first series, 1854. It is a ren- 
 dering from " Mem Jesu, wie du wtl/st," 
 written by the Silesian pastor, Benjamin 
 Schmolck, about 1704. It is founded upon 
 Mark 14 : 36, and was published in 1709. The 
 thought is this : We are to bend our wills in 
 simple submission to Jesus, as Jesus bent his 
 to that of his Father, and so settle the rest- 
 less inquisitiveness of our wounded sensi- 
 bility. There is no other way of dealing with 
 such a question as this. \Ve must take the 
 testimony of those who have had experience 
 of trouble. Four eminent men there have 
 been whose history in this particular is before 
 us. Aaron was terribly bereaved when his 
 sons were struck dead ; but " he held his 
 peace." That was well, but Eli took higher 
 ground ; he spoke ; he said : "It is the Lord, 
 let him do what seemeth good in his sight." 
 But Job reached a step higher than either ; he 
 spoke not only in submission, but in thankful- 
 ness : " Blessed be the name of the Lord." 
 And then, from a far more serene and ele- 
 vated summit of satisfaction, Paul, that grand 
 old apostle of the New Testament, declared, 
 " I take pleasure in my distresses." This 
 ought to be enough for us. Even the un- 
 inspired Robert Burns could say : 
 
 " Though crosses and losses 
 
 Be lessons right severe, 
 There's wit there, ye '11 get there, 
 Ye '11 get nae ither where." 
 
 374 " He knoweth the way." 6s. D. 
 
 THY way, not mine, O Lord, 
 
 However dark it be! 
 Lead me by thine own hand ; 
 
 Choose out my path for me. 
 
 1 dare not choose my lot : 
 I would notMf I might ; 
 
 Choose thou for me, my God, 
 So shall I walk aright. 
 
 2 The kingdom that I seek 
 Is thine: so let the way 
 
 That leads to it be thine, 
 
 Else I must surely stray. 
 Take thou my cup, and it 
 
 With joy or sorrow fill, 
 As best to thee may seem ; 
 
 Choose thou my good and ill. 
 
 3 Choose thou for me my friends, 
 My sickness or my health ; 
 
 Choose thou my cares for me, 
 
 My poverty or wealth. 
 Not mine, not mine the choice, 
 
 In things or great or small ; 
 Be thou my Guide, my Strength, 
 
 My Wisdom and my All. 
 
 This well-known poem, by Rev. Dr. Hora- 
 tius Bonar, was first published in 1857 in his 
 Hymns of Faith and Hope. It is a prayer 
 for submission to a higher power, which alone 
 can lead us to the best development. By re- 
 signing our own will we accept that of Christ ;
 
 DISCIPLINE AND SORROW. 
 
 377 
 
 henceforth it is he who works in us, and we 
 gain everything by that substitution. It was 
 he who once said : " Thou knowest not now ; 
 bui thou shalt know hereafter." One supreme 
 moment there is to each faithful Christian's 
 existence, forward to which he may often 
 with profit even now summon himself to 
 look. It will be the finest moment of his 
 earthly life, and it will be the final one. 
 Through one valley, and over one hill after 
 another, he will journey, oftentimes shining, 
 oftentimes shadowed, perhaps worn and weary 
 all the difficult way. But he will, one sweet 
 sunlit morning, really reach, the beautiful 
 gates, " on golden hinges turning." It would 
 not be a wonder if, amid even the rejoicings 
 he hears from the near throng that welcome 
 him, he should ask just one flashing instant of 
 review to look behind him over the long, de- 
 vious path he has trodden. Then he will un- 
 derstand it at last. It may not have been 
 what he would have chosen ; but its discipline 
 was profitable, and now its end is peace 
 eternal, sacred, sure. 
 
 875 The Homeland. 6s. D. 
 
 THERE is a blessed home 
 
 Beyond this land of woe, 
 Where trials never come, 
 
 Nor tears of sorrow flow ; 
 Where faith is lost in sight, 
 
 And patient hope is crowned, 
 And everlasting light 
 
 Its glory throws around. 
 
 2 There is a land of peace; 
 Good angels know it well ; 
 
 Glad songs that never cease 
 
 Within its portals swell ; 
 Around its glorious throne 
 
 Ten thousand saints adore 
 Christ, with the Father one, 
 
 And Spirit, evermore. 
 
 3 Look up, ye saints of God ! 
 Nor fear to tread below 
 
 The path your Saviour trod 
 
 Of daily toil and woe; 
 Wait but a little while 
 
 In uncomplaining love; 
 His own most gracious smile 
 
 Shall welcome you above. 
 
 This beautiful and pathetic poem by Sir 
 Henry Williams Baker was published in Hymns 
 Ancient and Modern, 1 861 , and has since been 
 used in many collections. It was sung over 
 the grave of the author, whose talent as a poet 
 was of a very high order, although inclining 
 to sadness and plaintiveness. It is in Psalm 
 55 that we meet first the words which have 
 been repeated so many times as the cry of a 
 soul wearied of life : " Oh, that I had wings 
 like a dove ; for then would I fly away and 
 be at rest." King David is believed to have 
 written this Psalm at the time when Absalom 
 
 his son had begun the attacks of his treacher- 
 ous rebellion. He was driven already from 
 his throne. That very afternoon he had been 
 expelled from the capital. He was forced 
 across the slender Kidron into the Mount of 
 Olives. All things seemed going to ruin. The 
 entire realm shook to its center. The fugitive 
 monarch passed the night there unsheltered 
 among the trees. Meantime he alleviated the 
 tediousness of the midnight by praying and 
 making a psalm. You cannot take his words 
 as those of a petulant caviler who had settled 
 down into desperate melancholy. He is neither 
 peevish nor purposeless. The exciting history 
 culminates at the point when he begins to 
 pray there upon the mountain. The Psalm 
 before us is his prayer. 
 
 It will be well for' us, as we take up such a 
 theme as this, to consider, first, the universal- 
 ity of the sentiment to which the Psalmist gives 
 an impassioned utterance. It was no individ- 
 ual wish he expressed : the cry is more like 
 the sigh of the ages, the irrepressible longing 
 of an imprisoned soul for freedom from its 
 fetters.. It is not really a call for death to 
 come and end one's despair ; it is the demand 
 for a new or at least another region in which 
 to work out the problems of life. And this is 
 as old as the race is, for all we can see. The 
 book of human history is not complete : it 
 has lost some of its early pages. But what- 
 ever records it has kept are full of this same 
 wistfulness. A fine old fable was that taught 
 in the mediaeval times ; the knights were told 
 to think of the vast temple of the Sangreal. 
 Deep in the impenetrable forest it stood, 
 guarded by its mailed warriors ; six and thirty 
 towers rose into the quiet sky, and over them 
 all the grand dome of apocalyptic sapphire ; 
 and there hung, just beneath, crystal crosses 
 and curtains of green. The eye of mortal 
 could not behold it yet ; only it was sure that 
 the glory remained in waiting. But that struc- 
 ture would be for ever invisible to an impure 
 heart, for ever inaccessible to every faltering 
 or faithless soul. There it stood upon the 
 onyx summit of Mount Salvage ; and he that 
 was brave and holy might one time reach the 
 portal, and so be at rest. Men sighed to go 
 to that far-away citadel. 
 
 876 A Father's hand. 
 
 BE tranquil, O my soul ! 
 
 Be quiet, every" fear! 
 Thy Father hath control, 
 
 And he is ever near. 
 Ne'er of thy lot complain, 
 
 Whatever may befall ; 
 Sickness, or care, or pain, 
 
 'T is well appointed all. 
 
 6s. D.
 
 378 
 
 CHRISTIAN EXPERIENCE. 
 
 2 A Father's chastening hand 
 
 Is leading thee alone; 
 Nor distant is the land 
 
 Where swells the immortal song. 
 Oh, then, my soul, be still ! 
 
 Await heaven's high decree; 
 Seek but thy Father's will, 
 
 It shall be well with thee. 
 
 This poem by Dr. Thomas Hastings was 
 first published in Songs of the Church, 1862, 
 with the title " Patience in Affliction." It is 
 an appeal to " those who are troubled or dis- 
 tressed in mind, body, or estate," to strengthen 
 their failing courage by remembering that God 
 has sent the trial for a definite purpose. As 
 we receive it, so it will be to us either a bless- 
 ing or a wasted opportunity. Bishop Brooks 
 has said : The sunlight falls upon a clod, and 
 the clod drinks it in, is itself warmed by it, 
 but lies as black as ever, and sheds out no 
 light. But the sun touches a diamond, and 
 the diamond almost chills itself as it sends out 
 in radiance on every side the light that has 
 fallen upon it. So God helps one man bear 
 his pain, and nobody but that man is a whit 
 the richer. God comes to another sufferer 
 reverent, unselfish, humble and the lame 
 leap, and the dumb speak, and the wretched 
 are comforted all around by the radiated com- 
 fort of that happy soul." 
 
 377 " Balm in Gilead." L.M. 61. 
 
 PEACE, troubled soul, whose plaintive moan 
 Hath taught each scene the notes of woe ; 
 
 Cease thy complaint, suppress thy groan, 
 And let thy tears forget to flow ; 
 
 Behold, the precious balm is found 
 
 To lull thy pain, to heal thy wound. 
 
 2 Come, freely come, by sin oppressed ; 
 
 On Jesus cast thy weighty load ; 
 In him thy refuge find, thy rest, 
 
 Safe in the mercy of thy God ; 
 Thy God 's thy Saviour glorious word ! 
 For ever love and praise the Lord. 
 
 The Honorable Walter Shirley, M. A., was 
 born in 1725, and died April 7, 1786. As a 
 relative of the Countess of Huntingdon, he 
 became interested in her circle of friends, and 
 often preached in the chapels established by 
 Whitefield and the Wesleys. For some time 
 he was rector of Loughrea, in the county of 
 Galway, Ireland. He wrote a number of 
 hymns, of which a few remain in general 
 use. Among them the one quoted here is 
 well known, although it has often been 
 altered and abbreviated. It is a call to those 
 who are in trouble, that they should seek 
 earnestly for divine help. It is folly to blame 
 God's dilatoriness when our supplications are 
 delayed or denied. Certainly mere senti- 
 mental complaints do not better the matter ; 
 we must keep on praying. For it is no he- 
 roic man or woman who, having been hin- 
 dered in petition, sits in the doorway ex- 
 
 claiming, like another Jeremiah, " Is it noth- 
 ing to you, all ye that pass by ? behold, and 
 see if there be any sorrow like unto my sor- 
 row, which is done unto me, wherewith the 
 Lord hath afflicted me in the day of his fierce 
 anger !" Sympathy does not help the case. 
 
 The reply is: "I will not let thee go!" 
 Nothing more or less than pray again, and 
 keep praying. The two parables of our 
 Saviour are exactly in point. The widow's 
 importunity prevailed over even an unjust 
 judge ; how much more ours over One who 
 is just and merciful likewise! The friend's 
 importunity gained bread even at midnight 
 for his guests from one who was resistant 
 and churlish ; how much more ours from a 
 Father who seeks chances for generous sup- 
 ply ! And Jesus told his meaning at the be- 
 ginning. " He spake a parable unto them, 
 to this end, that men ought always to pray, 
 and not to faint." 
 
 878 " Eben-ezer." L. M. 61. 
 
 Bfc still, my heart ! these anxious cares 
 To thee are burdens, thorns, and snares : 
 They cast dishonor on thy Lord, 
 And contradict his gracious word ; 
 Brought safely by his hand thus far, 
 Why wilt thou now give place to fear? 
 
 2 When first before his mercy-seat 
 Thou didst to him thy all commit, 
 He gave thee warrant from that hour 
 To trust his wisdom, love, and power: 
 Did ever trouble yet befall 
 
 And he refuse to hear thy call? 
 
 3 He who has helped thee hitherto 
 Will help thee all thy journey through ; 
 Though rough and thorny be the road, 
 It leads thee home, apace, to God ; 
 Then count thy present trials small, 
 For heaven will make amends for all. 
 
 This piece of Rev. John Newton's is 
 found in the Olney Hymns, 1779, No. 40 of 
 Book III. It consists of seven stanzas, and 
 is entitled, " Why art thou cast down?" It 
 was written in a season of serious trial and 
 depression of spirits, and it well shows how 
 calmly he could teach his mind to rest in the 
 providence of God as well as on his grace. 
 
 When the world pursues a Christian who 
 has in his heart the hope of salvation, who 
 remembers at least one revolutionary hour in 
 his private experience in which he committed 
 his all unto his Saviour in full trust and ac- 
 ceptance, it usually finds him far out of its 
 reach. Think of good old Rutherford writ- 
 ing from the prison of Aberdeen. He re- 
 peats the words of the prophet, ' And a 
 man shall be as a hiding-place from the 
 wind, and a covert from the tempest ; as riv- 
 ers of water in a dry place ; as the shadow of 
 a great rock in a weary land." And then he 
 adds : " I creep under my Lord's wings in the
 
 DISCIPLINE AND SORROW. 
 
 379 
 
 great shower, and the waters cannot reach me. 
 Let fools laugh the fools' laughter and scorn 
 Christ, and bid the weeping captives in Baby- 
 lon sing them one of the songs of Zion. We 
 may sing, even in our winter's tempest, in the 
 expectation of our summer's sun at the turn 
 of the year. No created powers in hell or out 
 of hell can mar our Lord's work or spoil our 
 song of joy. Let us then be glad and rejoice 
 in the salvation of our Lord ; for faith hath 
 never yet the cause to have tearful eyes or 
 a saddened brow." 
 
 879 
 
 "As thy days." 
 
 L. M. 61. 
 
 WHEN adverse winds and waves arise, 
 And in my heart despondence sighs ; 
 When life her throng of cares reveals, 
 And weakness o'er my spirit steals, 
 Grateful I hear the kind decree, 
 That " as my day, my strength shall be." 
 
 2 One trial more must yet be past, 
 One pang the keenest and the last ; 
 And when, with brow convulsed and pale, 
 My feeble, quivering heart-strings fail, 
 Redeemer ! grant my soul to see 
 That " as my day, my strength shall be." 
 
 Another of the very acceptable pieces con- 
 tributed by Mrs. Lydia Huntley Sigourney to 
 Dr. Bacon's Hymns and Sacred Songs for 
 the Monthly Concert, 1823. It is founded 
 upon the promise of the Old Testament re- 
 corded in Deuteronomy 33 : 25 : "As thy days, 
 so shall thy strength be." This engagement 
 is unlike any other in God's Word : it an- 
 nounces itself as limited ; and yet it is 
 charged with grace that is measureless. God 
 does not pledge himself to give his children 
 help before they need it, nor more help than 
 they need ; but he will be observant of them 
 all their lives, and when they are at the high- 
 est in their necessities he will send them 
 swift and sufficient supply. 
 
 88O "At evening time." L. M. 61. 
 
 AT evening time let there be light ; 
 
 Life's little day draws near its close ; 
 Around me fall the shades of night, 
 
 The night of death, the grave's repose; 
 
 To crown my joys, to end my woes, 
 At evening time let there be light. 
 
 2 At evening time let there be light ; 
 Stormy and dark hath been my day 
 
 Yet rose the morn divinely bright ; 
 Dews, birds, and blossoms cheered the way 
 Oh, for one sweet, one parting ray ! 
 
 At evening time let there be light. 
 
 3 At evening time there shall be light ! 
 For God hath spoken ; it must be ; 
 
 Fear, doubt, and anguish take their flight ; 
 
 His glory now is risen on me ; 
 
 Mine eyes shall his salvation see; 
 "T is evening time, and there is light ! 
 
 This hymn by James Montgomery was 
 written at Conway, North Wales, in Septem- 
 ber, 1828, and published in his Poet's Port- 
 folio, 1835. It is referred to by Holland in 
 
 his Memoirs of Montgomery, and has come 
 into general use in America. The poem was 
 suggested by the close of the seventh verse 
 in the fourteenth chapter of Zechariah : "It 
 shall come to pass, that at evening time it 
 shall be light." If one were to be sum- 
 moned to mention any single characteristic 
 of the divine government in this world which 
 had most arrested his attention, he would be 
 likely to specify its vast system of surprises. 
 It might be said of every spiritual day, espe- 
 cially of one which has been hazy and fitful 
 in its shinings and its shadows, that "It 
 shall come to pass, that at evening time it 
 shall be light." The darkness of every wor- 
 rying experience goes on deepening into 
 gloom, but when the sundown occurs the 
 hour that surely predicts and precurses the 
 inevitable night then at evening time it is 
 light. God's way with his children is to 
 strengthen with denial and reward by sur- 
 prise. All things ought to be judged by 
 their final outlook. Worldly wisdom is pru- 
 dent enough to admit that " all 's well that 
 ends well." Here is hint enough that when 
 these systems are near their dispersion there 
 will be final explanation and release. How- 
 ever ready we may be patiently to bear with 
 this confusion around us, there can be no 
 denial that to the sincere Christian the end is 
 the best part of it. There is great welcome 
 in the thought of a clearer life to come after 
 this. From all this we learn a lesson as to 
 the grand purpose of existence. When the 
 cloud passes, and the mist clears, and the 
 confusion ends, where will the evening time 
 find us ? No one is made the butt of circum- 
 stances ; no one has been pitched upon as a 
 child of disaster. The day is alike confused 
 to all ; but God's grace has been added as an 
 unfailing helper. By that grace any believing 
 penitent man may be like John's " angel 
 standing in the sun !" 
 
 881 
 
 "Jesus wept." 
 
 L. M. 61. 
 
 WHKN gathering clouds around I view, 
 And days are dark, and friends are few, 
 On him I lean, who, not in vain, 
 Experienced every human pain ; 
 He sees my wants, allays my fears, 
 And counts and treasures up my tears. 
 
 2 If aught should tempt my soul to stray 
 From heavenly virtue's narrow way 
 To fly the good I would pursue, 
 
 Or do the sin I would not do 
 Still he, who felt temptation's power, 
 Shall guard me in that dangerous hour. 
 
 3 When sorrowing o'er some stone, I bend, 
 Which covers all that was a friend, 
 
 And from his voice, his hand, his smile, 
 Divides me, for a little While, 
 My Saviour sees the tears I shed, 
 For Jesus wept o'er Lazarus dead.
 
 380 
 
 CHRISTIAN EXPERIENCE. 
 
 4 And, oh, when I have safely passed 
 Through every conflict but the last 
 Still, still unchanging, watch beside 
 My painful bed for thou hast died ; 
 Then point to realms of cloudless day, 
 And wipe my latest tear away. 
 
 Lord Glenelg included this hymn in the 
 Sacred Poems, 1839, he published, written by 
 his brother, Sir Robert Grant. It had ap- 
 peared before in the Christian Observer, 
 February, 1 806. The simplicity of the .sen- 
 timent embodied in these familiar stanzas, 
 and the smoothness of the poetical rhythm, 
 are what have rendered the piece so popular. 
 The troubled soul finds its relief in the mere 
 sense of the Saviour's presence. Here again 
 we are reminded of the experience of the dis- 
 ciples, who, when they had buried the body 
 of John the Baptist, " went and told Jesus." 
 It is not easy to say just what our Lord did ; 
 they were interrupted by a crowd before long. 
 But we feel perfectly satisfied that the com- 
 passionate Saviour suffered their natural 
 emotion to find vent without any rebuke. He 
 gave them proper indulgence in mourning 
 over the loss of one so dear as John the Bap- 
 tist. And, no doubt, they told over and over 
 the reminiscences of his career. Where was 
 there ever before a forerunner so brave, a 
 preacher so faithful, a hero so noble ? He 
 was Jesus' affectionate kinsman ; he had most 
 likely baptized Andrew, Peter, and John. 
 Christ had loved and trusted him ; indeed, 
 he once said publicly that John was the 
 greatest man ever born of woman. And 
 now we may be certain that when the disci- 
 ples went and told him, he would point out 
 to them how fine a thing it was just to be 
 genuine and true and steady to the end. 
 And if Simon Peter got up on his feet to say 
 he was not going to break for all this, it 
 would have been just like him. And if the 
 rest thought so, and said nothing, it would 
 have been just like them, too. Perhaps they 
 bowed their heads and wept ; if they did, i't 
 was not un-Christian nor unmanly. ' " Jesus 
 wept " once ; possibly more than once. 
 There are times when God asks nothing of 
 his children except silence, patience, and 
 tears. He lets them go aside away from in- 
 terruption, in order to weep till nature is re- 
 lieved of her heaviest burden ; then he gives 
 " a season of clear shining that cometh after 
 rain." 
 
 882 " Lead thou me on." IDS, 45. 
 
 LKAD, kindly Light ! amid the encircling gloom, 
 
 Lead thou me on ; 
 The night is dark, and I am far from home, 
 
 Lead thou me on ; 
 
 Keep thou my feet ; I do not ask to see 
 The distant scene ; one step enough for me. 
 
 2 I was not ever thus, nor prayed that thou 
 
 Shouldst lead me on ; 
 
 I loved to choose and see my path ; but now 
 Lead thou me on ; 
 
 3 loved the garish day, and, spite of fears, 
 Pride ruled my will. Remember not past years. 
 
 3 So long thy power has blessed me, sure it still 
 
 Will lead me on 
 O'er moor and fen, o'er crag and torrent, till 
 
 The night is gone ; 
 
 And with the morn those angel faces smile 
 Which I have loved long since, and lost awhile ! 
 
 John Henry Newman, D. D., was born in 
 London, February 21, 1801 ; he died in Bir- 
 mingham, August ii, 1890. His father was 
 a banker. His mother was a Huguenot, and 
 both of his parents were decidedly religious 
 in profession and life. His father died while 
 he was very young, and then the boy was sent 
 away to school. He tells us that from a child 
 he " was brought up to take great delight in 
 reading the Bible." 
 
 He was graduated at Trinity College, Ox- 
 ford, in 1820, and in Oriel College afterward 
 he became a tutor, and was thrown into the 
 association and companionship of Richard 
 Hurrell Froude. In 1828 he found such 
 friends as John Keble and Edward Bouverie 
 Pusey. With those men commenced what 
 has been known as the Oxford movement in 
 the English Establishment. The candor of 
 Dr. Newman's narrative reveals a singular 
 state of mind through which he was passing 
 for a period of years. He says he was dis- 
 turbed in his faith by infidels like Paine and 
 Hume and Voltaire. He used to believe in 
 angels living here among men disguised as 
 human beings ; he got into the habit uncon- 
 sciously of making the sign of the cross, as 
 Roman Catholics do ; and it was a volume of 
 pious old Romaine that settled his confidence, 
 and then he moved straight on till he became 
 a formal communicant in the Church of Rome 
 at the last. 
 
 From the papal city Dr. Newman went to 
 Sicily ; there he fell ill close unto death. But 
 when the servant came to him for the last 
 orders, he cried out : " I shall not die, for I 
 have not sinned against light, I have not 
 sinned against light !" That seemed to be 
 the burden of every meditation. He gained 
 strength, and departed for home by the sea. 
 In the calm of a sultry week, when the sails 
 would not stir, out between the two islands 
 of Corsica and Sardinia, he composed this 
 hymn, which all the world knows and sings 
 with universal acceptance. The title which 
 the author affixed to it was " The Pillar of 
 the Cloud." It was first published in the 
 British Magazine, and then incorporated in 
 the Lyra Apostolica, 1836, which he and his
 
 DISCIPLINE AND SORROW. 
 
 381 
 
 fellow-travelers had already begun to write 
 while they were in the city of Rome together. 
 There were only three stanzas to it as he 
 wrote it these are the three we have. 
 
 He came home to begin the publication of 
 the Oxford Tracts. That small company of 
 determined friends shook the British Islands 
 with the throes of a passionate discussion, 
 never violent on their part, but always vigor- 
 ous and often intense. It was not until 1845 
 that Dr. Newman finally was received into 
 the communion of the Roman Church. The 
 ecclesiastical authorities gave him an enthu- 
 siastic welcome, and rewarded him with 
 their honors. He was made the rector of a 
 university in Dublin, and ultimately there was 
 given him a cardinal's hat in 1879. Lat- 
 terly he made his home at Birmingham ; but 
 his old age drew him aside from public life. 
 
 883 " Thy will be done." 83,45. 
 
 MY God, my Father! while I stray 
 Far from my home, in life's rough way, 
 Oil ! teach me from my heart to say, 
 Thy will be done. 
 
 2 If thou couldst call me to resign 
 What most I prize it ne'er was mine : 
 I only yield thee what was thine; 
 
 Thy will be done. 
 
 3 If but my fainting heart be blest 
 With thy sweet Spirit for its guest, 
 My God, to thee I leave the rest 
 
 Thy will be done. 
 
 4 Renew my will from day to day, 
 Blend it with thine, and take away 
 All now that makes it hard to say, 
 
 Thy will be done. 
 
 5 Then when on earth I breathe no more 
 The prayer oft mixed with tears before, 
 
 I '11 sing upon a happier shore, 
 Thy will be done. 
 
 For some reason or other, Miss Charlotte 
 Elliott wrote this piece over four times, and 
 issued the text in various books. Hence the 
 confusion as to the legitimate form she pre- 
 ferred. The one before us is the earliest of 
 them all, and is found in the Appendix to the 
 first edition of the Invalid's Hymn Book, 
 1834. In the general acceptance of Christian 
 people this ranks next to the author's 
 " Just as I am." It has been translated into 
 almost all the modern languages, notably 
 into German and French, as well as into the 
 stately rhythm of the Latin tongue. The 
 point of the sentiment is found in the re- 
 frain. Said the poet Goethe once : " Only 
 with self-renunciation can the divine life be 
 said to begin." 
 
 884 Resting in God. P. M. 
 
 SINCE thy Father's arm sustains thee, 
 
 Peaceful be ; 
 When a chastening hand restrains thee, 
 
 It is he ! 
 
 Know his love in full completeness 
 Fills the measure of thy weakness ; 
 If he wound thy spirit sore, 
 Trust him more. ' 
 
 2 Without murmur, uncomplaining, 
 
 In his hand 
 Lay whatever things thou canst not 
 
 Understand : 
 
 Though the world thy folly spurneth, 
 From thy faith in pity turneth, 
 Peace thy inmost soul shall fill 
 
 Lying still. 
 
 3 Fearest sometimes that thy Father 
 
 Hath forgot ? 
 When the clouds around thee gather, 
 
 Doubt him not ! 
 
 Always hath the daylight broken 
 Always hath he comfort spoken- 
 Better hath he been for years 
 
 Than thy fears. 
 
 4 To his own thy Saviour giveth 
 
 Daily strength ; 
 To each troubled soul that liveth 
 
 Peace at length : 
 
 Weakest lambs have largest sharing 
 Of this tender Shepherd's caring; 
 Ask him not, then when or how 
 
 Only bow. 
 
 This is the translation by an unknown au- 
 thor from a German poem. Rev. Carl Ru- 
 dolph Hagenbach, D. D., was born at Basel, 
 Germany, March 4, i8oi,and studied at the 
 Universities of Basel, Bonn, and Berlin. On 
 returning to his native town he was appointed 
 Professor of Church History, and his life was 
 spent in this work, his death occurring June 7, 
 1874. A volume of his poems was pub- 
 lished in 1846, and in this appeared the orig- 
 inal of our hymn. The English version was 
 first printed in the Family Treasury, 1861, 
 and has since been included in many collec- 
 tions, sometimes bearing appended to it, 
 " translated by 'H. A. P.' " The sentiment 
 of the hymn is a sense of the necessity of 
 our coming often to Christ in our daily life, 
 not only for our own wants, but also for 
 those of others. In him alone lies help for 
 all our need, whatever it may be. Full of 
 quaintness and yet of homely power, is a 
 story told by Rev. C. H. Spurgeon of an in- 
 cident on a European trip. " I was in Co- 
 logne on a very rainy day, and I was looking 
 out for similes and metaphors, as I generally 
 am, but I had nothing on earth to look at in the 
 square of the city but an old pump, and what 
 kind of a simile I could make out of it I 
 could not tell. All traffic seemed suspended, 
 it rained so hard ; but I noticed a woman 
 come to the pump with a bucket. Presently 
 I noticed a man come in with a bucket, nay, 
 he came with a yoke and two buckets. As I 
 kept on writing and looking out every now 
 and then, I saw the same friend with the 
 often-buckets and the blue blouse coming to 
 the same pump again. In the course of the
 
 382 
 
 CHRISTIAN EXPERIENCE. 
 
 morning I think I saw him a dozen times. I 
 thought to myself, ' Ah, you do not fetch 
 water for your own house, I am persuaded ; 
 you are a water-carrier ; you fetch water for 
 lots of people, and that is why you come of- 
 tener than anybody else.' Now there was a 
 meaning in that at once to my soul, that in- 
 asmuch as I had not only to go to Christ 
 for myself, but had been made a water-car- 
 rier to carry the water of everlasting life to 
 others, I must come a great deal oftener than 
 anybody else." 
 
 885 A Hymn of Trust. C. M. 
 
 1 CANNOT tell if short or long 
 My earthly journey be ; 
 
 But, all the way, I know thy rod 
 And staff will comfort me. 
 
 2 Though fierce temptations lie in wait, 
 What need have I to care ? 
 
 Thou wilt not suffer them to hurt 
 Beyond my strength to bear. 
 
 3 What storms may beat, what burdens fall, 
 My soul would not avoid ; 
 
 Who follows thee, O Lord, may be 
 Cast down, but not destroyed. 
 
 4 Though over steep and rugged ways 
 My weary feet be brought, 
 
 Still following where thy footprints lead, 
 I take no anxious thought. 
 
 5 Oh, perfect peace ! oh, endless rest ! 
 No care, no vain alarms ; 
 
 Beneath my every cross I find 
 The Everlasting Arms. 
 
 Nothing is known of the author of this 
 hymn, Miss H. O. Knowlton, except that she 
 was a school-girl in Illinois at the time it was 
 written. It was first published in Laudes 
 Domini, in 1884, and entitled "A Hymn of 
 Trust." It is the expression of an absolute 
 confidence in God's guidance through the 
 many difficulties and dangers of life, as well 
 as a recognition of the fact that the divine 
 leading is the only one upon which it is safe 
 for us to rely. A very famous Welsh preacher 
 was using for his text the words of the apostle's 
 counsel, " See, then, that ye walk circumspect- 
 ly," and he began his sermon with this remark- 
 able strain of rhetoric: " Did you, my brethren, 
 ever notice, when you happened to be looking 
 from the back window of your house, a cat 
 making her devious way across the line of 
 wall separating you from your neighbor ? For 
 some reason or other that barrier had never 
 been constructed in a very hospitable manner. 
 Indeed, it had a belligerent aspect from the 
 fact of its having been crowned with the rag- 
 ged edges of broken glass bottles set heavily 
 in the mortar which held them upright, as if 
 they had grown out of the stone. Your feline 
 friend, as she advanced along the perilous 
 
 path, selected her footsteps with the utmost 
 precision, planting her feet with wonderful in- 
 genuity upon the smooth spots which lay be- 
 tween the keen edges of the glass she had to 
 encounter. As you watched her in the transit, 
 it would seem as if you must have gained a 
 better understanding of the apostle's words," 
 and here the preacher's tones grew solemn 
 and his speech hesitant as with strange and 
 graphic gesticulation he seemed in imagina- 
 tion to be following the animal through its 
 dangerous course : " See then that ye 
 walk circumspectly." 
 
 This quaint commencement insured the 
 attention of his people and a forcible impres- 
 sion of the truth on their lives. There is no 
 royal road to excellence. Life is full of peril 
 from beginning to end. God has promised 
 to guard his chosen by his providence, but his 
 measures of guardianship are usually unseen. 
 Much lies, therefore, upon the responsibility 
 of each individual for himself. It is not 
 always, nor even in the majority of instances 
 among our American youth, true that it is 
 wilfulness which leads young men and young 
 women astray so much as it is simple thought- 
 lessness. It is a good thing to learn to put 
 one's foot down firmly, but it depends a great 
 deal upon what you put it down on. There 
 is no use in homilizing just here ; we believe 
 that our counsel will be most acceptable and 
 most pertinently made if we leave it in the 
 hands of the bright old Welsh preacher, call- 
 ing your attention to his text : " See, then, that 
 ye walk circumspectly." 
 
 886 
 
 Progress. 
 
 8s, 75. 
 
 LIKE the eagle, upward, onward, 
 
 Let my soul in faith be borne; 
 Calmly gazing skyward, sunward, 
 
 Let my eye unshrinking turn. 
 
 2 Where the cross, God's love revealing, 
 Sets the fettered spirit free, 
 
 Where it sheds its wondrous healing, 
 There, my soul, thy rest shall be ! 
 
 3 Oh, may I no longer, dreaming, 
 Idly waste my golden day, 
 
 But, each precious hour redeeming, 
 Upward, onward, press my way. 
 
 Another of Dr. Horatius Bonar's stirring 
 calls to growth in grace and duty. It is 
 taken from one of his long poems in Hymns 
 of Faith and Hope, 1857. Allusion is made 
 to the promise given of old, Isaiah 40: 31: 
 " But they that wait upon the Lord shall re- 
 new their strength ; they shall mount up with 
 wings as eagles ; they shall run and not be 
 weary : and they shall walk and not faint." 
 What we want is a little more imagination in 
 labor ; a small amount, at least, of poetic en- 
 thusiasm. Some of us have seen a fire-
 
 ACTIVITY AND ZEAL. 
 
 383 
 
 engine on gala- day covered with its flowers 
 and glittering with its gilt and crimson stripes. 
 And perhaps we have smiled somewhat cynic- 
 ally at the show of red coats and white belts, 
 the brass of the trumpet or the patent luster 
 on the leather hat. But have we never seen 
 them together, the engine and the workers, 
 taken suddenly from the procession at the 
 sound of a bell? and have we marked how 
 amid the roar of conflagration and the falling 
 of timbers the loud tone of command went 
 ringing through the very trumpet we laughed 
 at, and how powerfully those painted brakes 
 kept time with their thumping, while the hiss 
 of the rushing water seemed to sneer at the 
 flame as it stifled it ? We saw then the need 
 of some usefulness under the beauty, as we 
 had seen before the beauty overlying the use- 
 fulness. And when we looked upon those same 
 bright garments soaked with the spray and 
 begrimed with the cinders, then we felt there 
 was no less of manliness in the stalwart arms 
 for all that the red coats covered them ; and 
 we felt how much more beautiful hereafter 
 would the parade decorations appear to all 
 who remembered the power in the sinewy 
 arms, uncrippled by the flowers and gold. 
 
 Now, the secret of all cheerful, useful life 
 is found in putting a measure of imagination 
 into toil. Think all the time what it is for ; 
 how finely it will end ; how well it looks ; and 
 remember who loves us and cares for us to 
 the end of it. 
 
 887 " Leaving us an example." 8s, 73. 
 
 ONWARD, Christian, though the region 
 Where thou art be drear and lone ; 
 
 God has set a guardian legion 
 Very near thee ; press thou on. 
 
 2 By the thorn-road, and none other, 
 Is the mount of vision won : 
 
 Tread it without shrinking, brother 
 Jesus trod it ; press thou on. 
 
 3 Be this world the wiser, stronger, 
 For thy life of pain and peace ; 
 
 While it needs thee, oh ! no longer 
 Pray thou for thy quick release. 
 
 4 Pray thou, Christian, daily rather, 
 That thou be a faithful son ; 
 
 By the prayer of Jesus, " Father, 
 Not my will, but thine, be done." 
 
 Another of Rev. Samuel Johnson's contri- 
 butions to A Book of Hymns, \ 846 ; it was 
 afterward altered a little for the Hymns of 
 the Spirit, 1864. It is entitled "Conflict;" 
 and, without any lachrymose or sentimental 
 view of life, it suggests that a Christian, 
 should take up his commonplace duties with 
 a plucky heart. The ambition we most fre- 
 quently meet consists in self-seeking. That 
 is the way we expect to become great ; while 
 
 the true way is not to become but be great, 
 and that at once and by ourselves. He is 
 great who is earnest and faithful, where he is 
 and as he is, whether he knows it, or the 
 world knows it, or nobody knows it. Let a 
 man do his simple duty, straining at nothing, 
 aping no one, and he will eventuate great 
 things. A higher use, a deeper meaning, is 
 always working itself out in what a true man 
 accomplishes. He does the little things, and 
 finds they are great things after all. The old 
 fable of Scandinavian mythology is the type 
 of human life. The giant-deity Thor was 
 once set to drain a drinking-horn whose 
 waters fled from his lips as he touched them. 
 And then he was bidden to wrestle with a 
 hag whose sinewy hands shook his frame till 
 it quivered. Then he was commanded to 
 race with a courser whose very feet spurned 
 the milestones on the rapid way. He tri- 
 umphed at last in all these labors, and when 
 they shouted his praises in the halis of the 
 demigods as chief in exploits, he found he 
 had been wrestling with Old Age, racing with 
 Thought, and drinking the sea. Does any 
 one say this is heathen ? Let him remember 
 that one who was not a heathen wrestled by 
 the brook Jabbok with what he thought was 
 a man it proved to be an angel; and then 
 he wrestled the harder, and it proved to be 
 God. 
 
 888 Psalm 127. 8s, 75. 
 
 VAINLY, through night's weary hours, 
 Keep we watch, lest foes alarm ; 
 
 Vain our bulwarks and our towers, 
 But for God's protecting arm. 
 
 2 Vain were all our toil and labor, 
 Did not God that labor bless ; 
 
 Vain, without his grace and favor, 
 Every talent we possess. 
 
 3 Vainer still the hope of heaven 
 That on human strength relies; 
 
 But to him shall help be given 
 Who in humble faith applies. 
 
 4 Seek we, then, the Lord's Anointed ; 
 He will grant us peace and rest ; 
 
 Ne'er was suppliant disappointed 
 Who thro' Christ his prayer addressed. 
 
 In a book called the Spirit of the Psalms, 
 by Miss Harriet Auber, published in London, 
 1829, this hymn first appeared. It is a poet- 
 ical version of the first verses of Psalm 127, 
 which assure us that all earthly efforts are 
 useless unless they are blessed by the divine 
 power. With that help from above, no en- 
 deavor is too humble to deserve a blessing as 
 often as it may be asked. Self-seeking in 
 religious work is excluded. Here is given a 
 possible explanation of unexpected failures in 
 great projects. He who is bravest and truest
 
 384 
 
 CHRISTIAN EXPERIENCE. 
 
 is ever the one to recognize most humbly just 
 wherein his disaster lies, when all his plans 
 come to naught. It seems to me there is no 
 more pathetic record in all biography than 
 that which the honored Chalmers left for him- 
 self. He had lived long enough to hear his 
 favorite project to relieve Britain of pauper- 
 ism pronounced a failure. Then he wrote 
 this : " I have been set on the erection of 
 my Babel. I have trusted more to my own 
 arguments and combinations among my fol- 
 lowers, than to prayers. And though I can- 
 not resign my convictions, I must now and 
 surely it is good to be so taught I must 
 now, under the experimental sense of my own 
 helplessness, acknowledge with all humility, 
 yet with hope in the efficacy of a blessing 
 from on high, still in reserve for the day of 
 God's own appointed time, that except the 
 Lord build the house, the builders labor in 
 vain ! " Oh, what a sight is this ! The old 
 veteran soldier of the cross, bringing his 
 sword, and quietly laying it down at eventide, 
 confessing even with tears that though he be- 
 lieves the temper of the weapon is still good, 
 yet because of the weakness of his arm and 
 the faithlessness of his heart, the enemy is 
 still unvanquished. Surely never was this 
 great Scotchman so great as when he humbled 
 himself thus to be useful. 
 
 889 Courage and Faith. 8s, 75. 
 
 FATHER, hear the prayer we offer ! 
 
 Not for ease that prayer shall be, 
 But for strength that we may ever 
 
 Live our lives courageously. 
 
 2 Not for ever by still waters 
 Would we idly quiet stay: 
 
 But would smite the living fountains 
 From the rocks along our way. 
 
 3 Be our strength in hours of weakness, 
 In our wanderings be our guide : 
 
 Through endeavor, failure, danger, 
 Father, be thou at our side ! 
 
 This poem appeared anonymously in 
 Psalms of Life, 1857, and although it has 
 since been republished in many collections, 
 its authorship remains unknown. It is a pe- 
 tition for faith and strength, that we may be 
 valiant soldiers in the struggle of life. What 
 it is that makes men invincible, we may 
 learn from the concluding portion of an ad- 
 dress on his own career delivered recently by 
 Professor Tyndall, the eminent scientist. " I 
 beg you to accept my address as a fragment 
 of the life of a brother who had felt the scars 
 of the battle in which many of you are now en- 
 gaged. Duty has been mentioned as my mo- 
 tive force. In Germany one heard this word 
 much more frequently than the word glory. 
 I asked two Prussian officers whom I met 
 
 in the summer of 1871, at Pontresina, how 
 the German troops behaved when going into 
 battle, did they cheer and encourage each 
 other. The reply I received was : Never in 
 our experience has the cry, ' IVtr mussen 
 siegen ' we must conquer been heard from 
 German soldiers ; but in a hundred instances 
 we have heard them resolutely exclaim, ' Wir 
 mttssen unsere Pflicht thun ' we must do 
 our duty. It was a sense of duty rather than 
 love of glory that strengthened those men and 
 filled them with an invincible heroism. We 
 in England have always liked the iron ring 
 of the word ' duty.' It was Nelson's talisman 
 at Trafalgar. It was the guiding star of Wel- 
 lington." 
 
 890 
 
 Benevolent Efforts. 8s, 73. 
 
 CAST thy bread upon the waters, 
 Thinking not 't is thrown away ; 
 
 God himself saith thou shall gather 
 It again some future day. 
 
 2 Cast thy bread upon the waters ; 
 Wildly though the billows roll, 
 
 They but aid thee as thou toilest 
 Truth to spread from pole to pole. 
 
 3 As the seed, by billows floated 
 To some distant island lone, 
 
 So to human souls benighted 
 That thou flingest may be borne. 
 
 4 Cast thy bread upon the waters ; 
 Why wilt thou still doubting stand ? 
 
 Bounteous shall God send the harvest. 
 If thou sow'st with liberal hand. 
 
 REV. P. A. HANAFORD. 
 
 This hymn was written by Rev. Phoebe A. 
 Hanaford, now residing in New York City. 
 She is a regularly ordained minister in the 
 Universalist denomination. She was born 
 on the island of Nantucket, May 6, 1 829, and 
 is a descendant of Tristram Coffin, the first 
 chief magistrate there, and as well of Peter
 
 ACTIVITY AND ZEAL. 
 
 355 
 
 Folger, the grandfather of Benjamin Franklin. 
 She was educated under the care and super- 
 vision of Rev Ethan Allen, rector of St. Paul's 
 Episcopal Church, in her native village. In 
 1849 she was married to Joseph H. Hana- 
 ford, and has two children, a son and a 
 daughter. 
 
 In 1868. after a year's preaching in the 
 place, she was ordained as pastor of the Uni- 
 versalist church in Hingham, Mass. In 1870 
 she removed to New Haven, Conn., and 
 resumed the pastoral office in a church 
 there. She removed to Jersey City, N. J., in 
 1874, in order to take charge of the " Church 
 of the Good Shepherd " on the Heights. It is 
 likely that she was the first woman ever or- 
 dained as a preacher in New England. 
 
 Mrs. Hanaford has been one of the most 
 voluminous writers of prose and poetry. She 
 has edited and lectured all through her 
 career, and is busily occupied in contributions 
 and addresses to this day. She has served 
 as Chaplain in the Connecticut Legislature, 
 has delivered the charge when a man was 
 ordained. She married her own daughter, 
 and claims to be the first, if not the only, wo- 
 man that ever responded in a Masonic Festi- 
 val to a toast. She is a very lady-like, mod- 
 est, and unassuming woman, with many 
 friends. This hymn was written for the 
 Home Mission Record ; it was a waif in the 
 newspapers, and has been kept alive in the 
 hymnals. It is founded upon Ecclesiastes 
 ii : i. 
 
 89 J "Not your own." 85,73. 
 
 LORD of glory ! thou hast bought us, 
 With thy life-blood as the price, 
 
 Never grudging, for the lost ones, 
 That tremendous sacrifice. 
 
 2 Grant us hearts, dear Lord ! to yield thee 
 Gladly, freely, of thine own; 
 
 With the sunshine of thy goodness 
 Melt our thankless hearts of stone. 
 
 3 Wondrous honor hast thou given 
 To our humblest charity, 
 
 In thine own mysterious sentence 
 " Ye have done it unto me !" 
 
 4 Give us faith, to trust thee boldly, 
 Hope, to stay our souls on thee: 
 
 But, oh best of all thy graces 
 Give us thine own charity. 
 
 Mrs. Eliza Sibbald Alderson, who is a sis- 
 ter of Rev. Dr. Dykes, was born in 1818, and 
 married, in 1850, Rev. W. T. Alderson, who 
 was at one time Chaplain to the West Riding 
 House of Correction, Wakefield. This hymn 
 was written in 1864, and had five stanzas of 
 eight lines each ; but was not published until 
 1868, when it appeared in the Appendix to 
 Hymns, Ancient and Modern. In regard to 
 it, the author says, " It was the very strong 
 
 feeling that a tithe of our income was a sol- 
 emn debt to God and his poor, which inspired 
 it." Some most excellent and worthy work- 
 ers in the church of Christ become discour- 
 aged. They have no wealth, and what they 
 can set apart for the great causes seems piti- 
 fully meager. No words in the Bible are 
 more definite than these : " It is required of 
 stewards that they be found faithful" Very 
 well : faithful over what ? Over what God 
 has given them ; nothing more. Let every 
 one be true, as far as he goes ; and Christ 
 will never blame him for not going farther. 
 He marks well and with grand approval all 
 the minor ministries of affection for him. He 
 says : " If there first be a cheerful heart, it is 
 accepted according to that a man hath, and 
 not according to that he hath not." 
 
 892 Psa!mi26:6. 85,75. 
 
 HE that goeth forth with weeping, 
 
 Bearing precious seed in love, 
 Never tiring, never sleeping, 
 
 Findeth mercy from above. 
 
 2 Soft descend the dews of heaven, 
 Bright the rays celestial shine; 
 
 Precious fruits will thus be given, 
 Through an influence all divine. 
 
 3 Sow thy seed, be never weary, 
 Let no fears thy soul annoy ; 
 
 Be the prospect ne'er so dreary, 
 Thou shall reap the fruits ofjoy. 
 
 4 Lo, the scene of verdure brightening! 
 See the rising grain appear ; 
 
 Look again ! the fields are whitening, 
 For the harvest time is near. 
 
 This well-known hymn by Dr. Thomas 
 Hastings, founded on Psalm 126:5, 6, ap- 
 peared first in his Christian Psalmist, -1836, 
 and has become a favorite with churches of 
 every denomination. It is an expression of 
 confidence that God will bless with rich in- 
 crease any efforts made by us to benefit oth- 
 ers. It is a bad principle to say, " We have 
 so much trouble of our own, we will help 
 when we are more able, or have more time." 
 We must give our bread, invest our grain for 
 seed, and then wait trustfully for the reaping. 
 Our aid must be given when that aid is 
 needed. Consider times of narrowness, of 
 panic, of business depression, as offering spe- 
 cial occasion. Then the poor are poorer than 
 ever. And yet then our craven, greedy hu- 
 man nature is most inclined to run to cover. 
 People begin to retrench because of close 
 markets ; but who feel close markets the 
 most ? When it seems as if we had noth- 
 ing to spare, when all time of leisure is ex- 
 hausted, when one's brain is heavy with 
 overwork, then our first impulse is to draw 
 aside from labor among the poor. But the 
 
 25
 
 386 
 
 CHRISTIAN EXPERIENCE. 
 
 slenderest philosophy ought to be enough to 
 show that these are the very occasions above 
 all others when the need is most pressing. 
 What we feel some, the poor feel more. 
 What if some cautious sailor on a vessel of 
 relief, as they drift near a sinking wreck, 
 should coolly reply when the captain ordered 
 him into the life-boat : " It is always hard 
 enough to go out in the water to save people ; 
 to-night the sea is stormier than usual ; it is 
 really dangerous to think of leaping over- 
 board now ; these billows are extraordinarily 
 high ; the air is chilly, too ; and then, look ! the 
 ocean is positively full of drowning men and 
 women ; folks say that drowning females will 
 drag one right under most thoughtlessly ; it 
 is dreadful to think of it ; why do not people 
 shipwreck themselves in the daytime, and in 
 warm weather and in quiet oceans ? It is as 
 much as any wise seaman can do now to 
 take care of himself, and keep ordinarily 
 comfortable till the storm slacks somewhat !" 
 
 893 " So Jesus looked." C. M. 
 
 FATHER of mercies! send thy grace, 
 
 All-powerful from above, 
 To form in our obedient souls 
 
 The image of thy love. 
 
 2 Oh, may our sympathizing breasts 
 The generous pleasures know, 
 
 Kindly to share in others' joy, 
 And weep for others' woe ! 
 
 3 When the most helpless sons of grief 
 In low distress are laid, 
 
 Soft be our hearts their pains to feel, 
 And swift our hands to aid. 
 
 4 So Jesus looked on dying men, 
 When throned above the skies ; 
 
 And 'mid the embraces of his God, 
 He felt compassion rise. 
 
 5 On wings of love the Saviour flew, 
 To raise us from the ground, 
 
 And made the richest of his blood 
 A balm for every wound. 
 
 This hymn was written by Dr. Philip Dod- 
 dridge, and published among his other works 
 in 1755. It bears the title " Sympathy," and 
 its central thought is the need of earnest, piti- 
 ful love in our efforts to help the souls of our 
 fellow-men. There is too little delicate sym- 
 pathy for human weakness in our clumsy 
 effort to relieve it. We do not respect the 
 solemn reserves of each soul as we push, in 
 the presence of others, the probes of our ques- 
 tioning into its wounds. Souls are solitary 
 when they wrestle with God's angel. They 
 do not give their trust easily, and never unless 
 they know it is to a true friend. Remember 
 that some of us have supreme advantage in 
 this respect. " God is love ; and he that dwell- 
 eth in love dwelleth in God, and God in 
 him." That is true for all, and yet not every 
 
 one sees it. " And we have known and be- 
 lieved the love that God hath to us." Oh, 
 yes ! we have known and believed God's love ; 
 but men who hear only rough, quick words 
 from our lips cannot believe in ours. We 
 must make them reach confidence in the sin- 
 cerity of our affection by supreme endeavor 
 of patient forbearance and regard. Think of 
 the faith that old Crimean soldier had in 
 Florence Nightingale when he lifted his ach- 
 ing body up just to kiss her shadow as it sud- 
 denly ran along the wall ! 
 
 894 God's hidden ones. 
 
 LORD, lead the way the Saviour went, 
 
 By lane and cell obscure, 
 And let love's treasures still be spent, 
 
 Like his, upon the poor. 
 
 2 Like him, through scenes of deep distress, 
 Who bore the world's sad weight, 
 
 We, in their crowded loneliness, 
 Would seek the desolate. 
 
 3 For thou hast placed us side by side 
 In this wide world of ill ; 
 
 And that thy followers may be tried, 
 The poor are with us still. 
 
 4 Mean are all offerings we can make; 
 Yet thou hast taught us, Lord, 
 
 If given. for the Saviour's sake, 
 They lose not their reward. 
 
 Rev. Dr. William Croswell was born at 
 Hudson, N. Y., November 7, 1804. and grad- 
 uated at Yale College. He studied law at first, 
 but subsequently decided to enter the min- 
 istry, and took Holy Orders in 1829, when he 
 became rector of Christ Church, Boston. In 
 1 840 he removed to St. Peter's Church at Au- 
 burn, N. Y., but four years later he returned 
 to Boston as rector of the Church of the Ad- 
 vent, where he remained until his death, No- 
 vember 9, 1851. His Poems, collected by his 
 father, were published at Boston in 1860, and 
 contain quite a number of hymns which are 
 now in common use. The one here given 
 was written in 1831 for the meeting of a be- 
 nevolent society in Boston, and it has been 
 generally accepted as the best American hymn 
 for similar occasions. It is a plea that we 
 should strive to follow Christ's example, and 
 try to enter into the life of those who are poor 
 and desolate and oppressed. It is unfortunate 
 for all parties concerned that laboring men 
 are not more frequently heard in their own 
 behalf. Some people are inclined to claim 
 that there are complications not a few pe- 
 culiar to our own times, and fresh to the dis- 
 cussion between capital and labor. Injustice 
 has often been done merely through ignorance 
 of first facts. We grow very angry over the 
 inconvenience we feel from strikes among 
 work-people ; and we upbraid the whole of
 
 ACTIVITY AND ZEAL. 
 
 387 
 
 them for their folly in harming themselves, as 
 well as everybody else, by their spiteful be- 
 havior. We clamor at the extraordinary 
 prices they demand for their services. We 
 institute ungenerous comparisons of these 
 times with those which came earlier. Dema- 
 gogues declaim against the unappeased rest- 
 lessness of the masses, and actually talk of 
 force as becoming necessary to coerce them 
 into a more obsequious silence in the presence 
 of their betters. 
 
 Now the lion, in ^Lsop's fable, was remind- 
 ed that he had been pictured always with the 
 foot of a man upon his neck, and hence he 
 must infer his own inferiority. Whereupon 
 he mildly requested that he might be permit- 
 ted to draw the picture once ; " and then," 
 said he, " we shall see where the supremacy 
 will lie." He painted the paw upon the man's 
 neck instead. 
 
 It becomes a serious and interesting inquiry 
 whether there is yet one side altogether un- 
 represented in the debate. Is it a settled con- 
 clusion, that, in all the present conflict of 
 opinion, laboring-men have no case at all, and 
 must be immediately thrown out of court ? 
 Have they no words of soberness to speak to 
 the community, no message of solemn ex- 
 planation to utter in the ears of the church- 
 es ? They do have thus much to say to the 
 community : they assert that all the old hope 
 to work-people, of better times coming, is 
 gone. They repeat with wonderful pathos 
 that " The good time coming, boys," is a 
 good long time a-coming ! 
 
 895 Minute fidelity. 
 
 SCORN not the slightest word or deed, 
 
 Nor deem it void of power; 
 There 's fruit in each wind-wafted seed 
 
 That waits its natal hour. 
 
 2 A whispered word may touch the heart, 
 And call it back to life ; 
 
 A look of love bid sin depart, 
 And still unholy strife. 
 
 3 No act falls fruitless ; none can tell 
 How vast its power may be, 
 
 Nor what results infolded dwell 
 Within it silently. 
 
 4 Work on, despair not, bring thy mite, 
 Nor care how small it be ; 
 
 God is with all that serve the right, 
 The holy, true, and free. 
 
 No account is given of the authorship of this 
 small poem ; it can hardly be called a hymn ; 
 still it takes the place of one, and it has a sort 
 of appropriateness at the close of a charity 
 service, or the like. In some of the collec- 
 tions where it appears it is credited to the 
 London Inquirer. An illustration of its senti- 
 ment can be found in an incident of Rev. 
 
 Charles H. Spurgeon's early history, vouched 
 for as true. Thirty years ago or more he was 
 invited to preach in the vast Crystal Palace 
 at Sydenham. Would his voice fill the im- 
 mense area ? Resolving to test it, he went in 
 the morning to the building, and thinking for 
 a passage of Scripture to repeat, this, as he 
 reached the stage, came to mind : " It is a 
 faithful saying, and worthy of all acceptation, 
 that Christ Jesus came into the world to save 
 sinners." Pronouncing the words, he felt sure 
 that he would be heard, and then repeated 
 the verse in a softer tone. More than a qu'ar- 
 ter of a century later Mr. Spurgeon's brother, 
 who is also a pastor, was called to the bed- 
 side of a man, an artisan, who was near his 
 end. " Are you ready to die ?" asked the 
 pastor. " Oh, yes !" answered the man, with a 
 modest but firm measure of assurance. " Can 
 you tell me how you obtained the salvation of 
 your soul ?" he inquired again, very earnestly. 
 " It is very simple," said the artisan, his face 
 radiant with joy. " I am a plumber by trade. 
 Some years ago I was working under the 
 dome of the Crystal Palace, and thought my- 
 self entirely alone. I was without God and 
 without hope. All at once I heard a voice 
 coming from heaven which said : ' It is a faith- 
 ful saying, and worthy of all acceptation, that 
 Christ Jesus came into the world to save sin- 
 ners.' By the meaning of these words I was 
 convinced of sin ; Jesus Christ appeared to 
 me as my Saviour. I accepted him in my 
 heart as such at the same moment, and I have 
 served him ever since." 
 
 C. M. 896 Psalm 41. C. M. 
 
 BLEST is the man whose softening heart 
 
 Feels all another's pain ; 
 To whom the supplicating eye 
 
 Was never raised in vain : 
 
 2 Whose breast expands with generous warmth 
 A stranger's woes to feel ; 
 
 And bleeds in pity o'er the wound 
 He wants the power to heal. 
 
 3 He spreads his kind supporting arms 
 To every child of grief; 
 
 His secret bounty largely flows, 
 And brings unasked relief. 
 
 4 To gentle offices of love 
 His feet are never slow : 
 
 He views, through mercy's melting eye, 
 A brother in a foe. 
 
 5 Peace from the bosom of his God 
 The Saviour's grace shall give; 
 
 And, when he kneels before the throne, 
 His trembling soul shall live. 
 
 The story of this gifted woman, Mrs. Anna 
 Laetitia Barbauld, who wrote the hymn before 
 us, is in all the annotated hymnals on both 
 sides of the sea. She did not give many of 
 her compositions to the churches at large, but
 
 3 88 
 
 CHRISTIAN EXPERIENCE. 
 
 MRS. A. L. BARBAULD. 
 
 what have come down into use are appro- 
 priate for special purposes. This one is an 
 excellent charity hymn, and deals with inner 
 motives and delicate considerations in admin- 
 istering help to the sons and daughters of 
 poverty. The great English critic, Ruskin, 
 used to direct attention to the phraseology of 
 the verse, " Blessed is he that considereth the 
 poor ;" he insisted that emphasis should be 
 thrown upon the word " considereth," as inti- 
 mating that it was not the pittance bestowed, 
 but the feeling of putting one's self in the 
 place of the needy brother, which gave to the 
 bestowment of alms its intrinsic value. 
 
 Mrs. Barbauld was born June 20, 1743, at 
 Kibworth, Leicestershire, England, where her 
 father, Dr. John Aikin, was a schoolmaster. 
 She was highly educated, proficient in Latin 
 and Greek, as well as in all the acquirements 
 of elegant scholarship. Her admirers were 
 wont to speak of her personal charms, fine 
 figure, and dark-blue eyes, as well as of her 
 brilliant accomplishments. In 1774 she was 
 married to the Rev. Rochemont Barbauld, a 
 Unitarian minister of French descent, who 
 kept school at Palgrave, in Suffolk ; she be- 
 came his assistant in the regular duties of in- 
 struction during the next eleven years. No- 
 body seems to speak in terms of satisfaction 
 of this man. He became crazy after awhile, 
 and so dangerous that she was in peril of her 
 life. He attacked her with a knife, and she 
 put him in an asylum, from which he escaped 
 and ultimately drowned himself ; and she 
 wrote " an affecting dirge." The poetess pub- 
 lished many works, lived to be over eighty 
 years old, beloved and honored and useful, 
 and died March 9, 1825, mourned by all. 
 
 897 Beneficence. C. M. 
 
 JESUS, our Lord, how rich thy grace ! 
 
 Thy bounties how complete ! 
 How shall we count the matchless sum? 
 
 How pay the mighty debt? 
 
 2 High on a throne of radiant light 
 Dost thou exalted shine ; 
 
 What can our poverty bestow, 
 When all the worlds are thine? 
 
 3 But thou hast brethren here below, 
 The partners of thy grace, 
 
 And wilt confess their humble names 
 Before thy Father's face. 
 
 4 In them thou mayst be clothed and fed, 
 And visited and cheered ; 
 
 And in their accents of distress 
 Our Saviour's voice is heard. 
 
 Rev. Dr. Philip Doddridge has giveri us a 
 notion of practical beneficence in this hymn ; 
 in his book, 1755, it is No. 188, and is entitled 
 " Relieving Christ in His Poor Saints. Mat- 
 thew 25:40." The best illustration of the 
 sentiment, perhaps, is furnished in a commu- 
 nication addressed to the Scotch Letter de- 
 partment of a religious journal. The writer 
 is simply describing the way in which our 
 foreign neighbors blend spirituality of enjoy- 
 ment with commonplace duty. He says : " A 
 few Sundays ago, in a parish church not a 
 hundred miles from where I write, the even- 
 ing service was so poorly attended that the 
 minister entered the pulpit only to dismiss 
 the very small congregation with a benedic- 
 tion, and with the remark that the meager at- 
 tendance did not warrant him in entering fur- 
 ther on the service. But he kept the coppers ; 
 the collection was not ' returned at the doors.' 
 The collection, nevertheless, is a strong point 
 in Highland churches. A famous Highland 
 minister once announced for the following 
 Sabbath a collection for foreign missions, 
 which, he said, would be taken at the Gaelic 
 and the English services, so that ' every one 
 would have the preevilege of contreebuting 
 in his own language.' The Highlanders, too, 
 are not unaccustomed to having blank Sun- 
 days during winter and spring, a circumstance 
 quaintly embodied in the announcement of 
 one patriarch, that ' there will be no Lord's 
 day here next Sabbath.' The beadle, or min- 
 ister's man, is a great institution in these 
 parts. He is a very fountain of shrewdness 
 and self-sufficiency." 
 
 398 More laborers. C. M. 
 
 OH, still in accents sweet and strong 
 
 Sounds forth the ancient word : 
 " More reapers for white harvest fields, 
 More laborers for the Lord !" 
 
 2 We hear the call ; in dreams no more 
 
 In selfish ease we lie, 
 But, girded for our Father's work, 
 
 Go forth beneath his sky.
 
 ACTIVITY AND ZEAL. 
 
 389 
 
 3 Where prophets' word, and martyrs' blood, 
 And prayers of saints were sown, 
 
 We, to their labors entering in, 
 Would reap where they have strown. 
 
 This poem, written by Rev. Samuel Long- 
 fellow, brother of H. W. Longfellow, first ap- 
 peared in a Unitarian collection called Hymns 
 of the Spirit, 1864. It was not intended to 
 be used in missionary services, and is an 
 expression of the zeal which the Gospel call 
 should rouse in our hearts. Zeal means boil- 
 ing. An earnest, irrepressible desire to reach 
 some other souls, and bring them into the 
 same lofty relationship with Jesus, springs up 
 in the breast of every right-minded child of 
 God. By and by, in some cases, this really 
 becomes the ruling passion. There was one 
 grand old martyr who even in the moment of 
 agony could think only of people to be saved. 
 When he saw the vast crowd bringing fagots 
 with which to burn him, he thought only 
 of them as such a fine audience ! He sent 
 word of inquiry whether he might just preach 
 to them for half an hour. When they silenced 
 him he was keenly disappointed, and turned 
 meekly to prayer, saying : " Behold, the har- 
 vest ! O Master, send thy laborers forth to 
 reap !" 
 
 899 Charitableness. C. M. 
 
 X. THINK gently of the erring one! 
 
 And let us not forget. 
 However darkly stained by sin, 
 He is our brother yet. 
 
 2 Heir of the same inheritance, 
 Child of the self-same God ; 
 
 He hath but stumbled in the path 
 . We have in weakness trod. 
 
 3 Forget not thou hast often sinned, 
 And sinful yet must be: 
 
 Deal gently with the erring one, 
 As God hath dealt with thee. 
 
 In the Universalist Hymns for Christian 
 Devotion, published in Boston, 1846, this 
 poem is ascribed to Miss Fletcher, a writer 
 who has remained unknown to the present 
 day. The piece is a favorite one on account 
 of its plea for gentleness and tenderness in 
 our efforts to help our needy brothers. We 
 must have a heart in the hand when we offer 
 it to him. Everything seems so chill in our 
 modern ways of working. We need more 
 warm-hearted love. For here is the secret of 
 all success in the winning of souls. A man 
 had broken through the ice and was drown- 
 ing in the Merrimac River. The neighbors 
 sought to save him with a plank thrust out 
 over the edge. Twice he caught it and 9OI 
 slipped back into the stream. Then he had 
 just strength enough to say," Oh, for heaven's 
 sake give me the wood-end of the plank ! " 
 
 They pulled it in, and found that the end they 
 offered was round and chill with ice. They 
 changed it ; and then his numb fingers clasped 
 the friendly board, and he was saved. Ah, 
 me ! we must, in saving souls, present some- 
 thing beside the ice-end of a mere conven- 
 tional piety. 
 
 9OO The Martyr-spirit. C. M. 
 
 THE Son of God goes forth to war, 
 
 A kingly crown to gain ; 
 His blood-red banner streams afar; 
 
 Who follows in his train ? 
 
 2 Who best can drink his cup of woe, 
 And triumph over pain, 
 
 Who patient bears his cross below 
 He follows in his train. 
 
 3 A glorious band, the chosen few, 
 On whom the spirit came : 
 
 Twelve valiant saints, their hope they knew, 
 And mocked the cross and flame. 
 
 4 They climbed the dizzy steep to heaven 
 Through peril, toil, and pain: 
 
 O God ! to us may grace be given 
 To follow in their train ! 
 
 This is one of Bishop Reginald Heber's 
 finest lyrics, ranking in the estimate of many 
 with that anthem-like composition, "Holy, 
 holy, holy, Lord God Almighty." It was 
 published first in his posthumous Hymns, 
 Written and Adapted to the Weekly Chitrch 
 Service of the Year, 1827. There it consists 
 of eight stanzas of four lines. It seems 
 strange to us that the poetry of such a man 
 should have to wait for a fitting recognition 
 until after his death. It is related in his biog- 
 raphy that he endeavored with much zeal to 
 persuade Archbishop Manners Sutton, and 
 afterwards the Bishop of London, even as 
 early as the year 1820, to authorize the publi- 
 cation of his work, still in manuscript, and the 
 use of some of his compositions in regular 
 services. His argument was pressed seri- 
 ously that the churches outside of the Estab- 
 lishment were making their singing a " power- 
 ful engine " for religious good, and these 
 popular lyrics were forcing their way across 
 the ecclesiastical barriers into the Episcopal 
 congregations ; he urged forcibly that as such 
 a use was irregular, it would be better to reg- 
 ulate it, since it would be impossible to sup- 
 press it. But he did not succeed. And now 
 the fact stands that the total contents of the 
 manuscript collection he made are in the 
 hymnals of all the churches on both sides of 
 the sea, with a wideness in the welcome alto- 
 gether unique in the history of compilation. 
 
 Expedition. 
 
 WORK while it is to-day ! 
 
 This was our Saviour's rule; 
 With docile minds let us obey, 
 
 As learners in his school. 
 
 S. M.
 
 390 
 
 CHRISTIAN EXPERIENCE. 
 
 2 Lord Christ, we humbly ask 
 Of thee the power and will, 
 
 With fear and meekness, every task 
 Of duty to fulfill. 
 
 3 At home, by word and deed, 
 Adorn redeeming grace; 
 
 And sow abroad the precious seed 
 Of truth in every place: 
 
 4 That thus the wilderness 
 May blossom like the rose, 
 
 And trees spring up of righteousness, 
 Where'er life's river flows. 
 
 5 For thee our all to spend, 
 Still may we watch and pray, 
 
 And, persevering to the end, 
 Work while it is to-day. 
 
 This appears in James Montgomery's 
 Original Hymns for Public, Private, and 
 Social Devotion, 1853, as No. 156, and is en- 
 titled, " Working the Works of God." The 
 general trend of Christian experience at the 
 present day is towards activity rather than 
 towards meditation or sensibility. For one 
 mystic we may find fifty hustlers. Religion 
 includes a form of feeling, a form of knowl- 
 edge, a form of work the heart, the head, 
 and the hand are all employed. These are 
 to move in unity, and then the individual is to 
 grow greater and stronger as a whole. Some 
 people increase in wealth, in social position, 
 in prosperity, for half a lifetime, and die as 
 contractedly little as they began. Did you 
 ever see a bird hopping up on the doorstone 
 of a village church ? In a moment it sprang 
 higher, and lit on an upper window-sill ; then 
 with another little flutter it reached the point 
 of the roof ; and now you imagined how far 
 away it could see. Up it flew again to the 
 belfry ; ah ! the hills, and the rivers, and the 
 meadows in the prospect ; then another flight, 
 and it stood sheer aloft upon the spire. Your 
 heart swelled with the thought of the vast 
 reach of landscape by this time under its eye, 
 but you felt really surprised that the bird 
 continued so preposterously little all the time. 
 You could hardly see it now at all, away up 
 there on the gilt vane, and in an instant, with 
 rapid skips from point to point, it settled clear 
 to the ground again, in no respect expanded, 
 a poor little bit of a bird, pecking in the 
 gravel for the worm it came down after, just 
 as it had started, satisfied with the curbstone, 
 when it might have seen the stars. Bad 
 enough for a bird, but what will you say of a 
 man, journeying up from poverty to wealth, 
 and yet never growing beyond the narrow- 
 ness of stature with which he started ? It 
 must be a most inveterate contraction of the 
 soul which forces one to pervert the words of 
 Jesus into a strange motto receive freely, 
 but keep mean. 
 
 902 Contribution. S. M. 
 
 WE give thee but thine own, 
 
 Whate'er the gift may be: 
 All that we have is thine alone, 
 
 A trust, O Lord, from thee. 
 
 2 May we thy bounties thus 
 As stewards true receive, 
 
 And gladly, as thou blessest us, 
 To thee our first-fruits give. 
 
 3 To comfort and to bless, 
 To find a balm for woe, 
 
 To tend the lone and fatherless, 
 Is angels' work below. 
 
 4 The captive to release, 
 To God the lost to bring, 
 
 To teach the way of life and peace 
 It is a Christ-like thing. 
 
 5 And we believe thv word, 
 Though dim our faith may be; 
 
 Whate'er for thine we do, O Lord, 
 We do it unto thee. 
 
 This is one of the most popular of Bishop 
 William Walsham How's many admirable 
 hymns, written in 1858, and first published in 
 Morrell and How's Psalms and Hymns, 1864. 
 It has become associated in churches of 
 every denomination with the charities of the 
 members, and from its simplicity of style 
 combined with glowing enthusiasm, seems a 
 fit expression of a Christian's gratitude. John 
 Wesley said once, " You will have no reward 
 in heaven for what you lay up : you will for 
 what you lay out ; every pound you put into 
 the earthly bank is sunk : it brings no interest 
 above. But every pound you give to the 
 poor you put into the bank of heaven. And 
 it will bring glorious interest." 
 
 903 Christ's Burden. S. M. 
 
 IT is no untried way 
 
 That takes us home to God , 
 The road that leads to realms of day 
 
 By Christ himself was trod. 
 
 2 The Lord of Love has borne 
 The burdens of this life, 
 
 The Man of Sorrows oft was worn 
 With earth's incessant strife. 
 
 3 See from his throne of light 
 He now in grace looks down ; 
 
 He holds within faith's piercing sight, 
 And bids us win the crown. 
 
 4 Our hearts can never faint 
 With such a goal in view ; 
 
 But doubts dismissed, hushed each complaint, 
 We will the way pursue. 
 
 Another of Rev. Robert M. Off ord's hymns- 
 It was first published in the New York Ob- 
 server, February i , 1 883. The introduction of it 
 to the singing public was made in Laudes Dom- 
 ini, 1884. It is the evident presence of a 
 rich and fruitful experience in the poetry of 
 this writer which renders it so welcome to 
 read, and sometimes to sing. For the editor 
 of a metropolitan paper it must be a relief to
 
 ACTIVITY AND ZEAL. 
 
 391 
 
 think that " The Man of Sorrows oft was 
 worn wich earth's incessant strife," and yet 
 now " looks down " to see his chosen, and to 
 bid them win the crown. How busy and 
 disturbed this world is ! how serene the 
 other ! 
 
 904 "Harvest home." S. M. 
 
 Sow in the morn thy seed, 
 
 At eve hold not thy hand ; 
 To doubt and fear give thou no heed ; 
 
 Broadcast it o'er the land. 
 
 2 And duly shall appear 
 
 In verdure, beauty, strength, 
 The tender blade, the stalk, the ear, 
 And the full corn at length. 
 
 3 Thou canst not toil in vain ; 
 Cold, heat, the moist and dry, 
 
 Shall foster and mature the grain 
 For garners in the sky. 
 
 4 Then, when the glorious end, 
 The day of God shall come, 
 
 The angel-reapers shall descend, 
 And heaven sing " Harvest home!" 
 
 James Montgomery has included this in his 
 Original Hymns, published in 1853. It has 
 there seven stanzas, and is entitled " The 
 Field of the World." The piece was written 
 for the Sheffield Sunday-School Union to sing 
 at the Whitsuntide gathering, 1832. 
 
 A Welsh clergyman asked a little girl for 
 the text of his last sermon. The child gave 
 no answer she only wept. He ascertained 
 that she had no Bible in which to look for the 
 text. And this led him to inquire whether 
 her parents and neighbors had a Bible ; and 
 this led to that meeting in London, in 1804, 
 of a few devoted Christians, to devise means 
 to supply the poor in Wales with the Bible, 
 the grand issue of which was the formation 
 of the British and Foreign Bible Society a 
 society which has already distributed more 
 than 30,000,000 copies of the Bible, its issues 
 now reaching nearly 2,500,000 annually. And 
 this, in turn, led to the formation of the 
 American Bible Society, and to the whole 
 beautiful cluster of sister institutions through- 
 out the world, which are so many trees of 
 life, scattering the golden fruits of immortal- 
 ity among all nations of the earth. This 
 mighty river, so deep, so broad, so far-reach- 
 ing in its many branches, we may trace back 
 to the tears of that little girl. " Behold how 
 great a matter a little fire kindleth !" 
 
 905 " The night cometh." P. M. 
 
 WORK, for the night is coming; 
 
 Work, through the morning hours ; 
 Work, while the dew is sparkling; 
 
 Work, 'mid springing flowers : 
 Work, when the day grows brighter, 
 
 Work, in the glowing sun ; 
 Work, for the night is coming, 
 
 When man's work is done. 
 
 2 Work, for the night is coining, 
 Work through the sunny noon : 
 
 Fill brightest hours wiih labor, 
 
 Rest comes sure and soon. 
 Give every flying minute 
 
 Somethmg'to keep in store: 
 Work, for the night is coming, 
 
 When man works no more. 
 
 3 Work, for the night is coming, 
 Under the sunset skies : 
 
 While their bright tints are glowing, 
 
 Work, for daylight flies. 
 Work till the last beam fadeth, 
 
 Fadeth to shine no more ; 
 Work, while the night is darkening, 
 
 When man's work is o'er. 
 
 This hymn, although sometimes ascribed 
 to Rev. Sidney Dyer, is really by Miss Anna 
 L. Walker, of Canada, and was published in 
 her Poems, 1868. Mr. Dyer once wrote a 
 hymn on the same subject, hence the confu- 
 sion which has arisen. The poem is an 
 earnest call to activity, suggested by the say- 
 ing of Jesus, " The night cometh, when no 
 man can work." It is for us, therefore, to use 
 to its utmost the time that is left. 
 
 There is found among the children's hymns 
 one concerning " a starless crown." Who 
 wants to wear such ? If we could just our- 
 selves be successful enough to worry through 
 life into heaven, would not our hearts be sad 
 to remember no soul was waiting there to 
 welcome us, for not one had we set on in the 
 way ! Think of this world of ruin and sin 
 all around us ; how it welcomes any help of- 
 fered to it ! Did you ever lay your finger 
 upon the edge of a bird's nest, when the 
 mother was absent, and mark how blindly, 
 but instinctively, those callow necks and open 
 bills all stretched up towards you for food ? 
 So the whole race stands expectant. If you 
 have any good to offer, you will find a million 
 hearts around you that need it. 
 
 9O6 Encouragement. L. M. 
 
 IT may not be our lot to wield 
 The sickle in the ripened field ; 
 Nor ours to hear, on summer eves, 
 The reaper's song among the sheaves. 
 
 2 Yet ours the grateful service whence 
 Comes, day by day, the recompense ; 
 The hope, the trust, the purpose stayed, 
 The fountain, and the noonday shade. 
 
 3 And were this life the utmost span, 
 The only end and aim of man, 
 Better the toil of fields like these 
 Than waking dream and slothful ease. 
 
 4 But life, though falling like our grain, 
 Like that revives and springs again ; 
 And, early called, how blest are they 
 Who wait, in heaven, their harvest day ! 
 
 Another of John G. Whittier's poems 
 transmuted into a hymn ; and indeed it makes 
 an excellent one for all public meetings of 
 societies for Christian activity and benevo-
 
 392 
 
 CHRISTIAN EXPERIENCE. 
 
 lence. This was written about 1850, and is 
 published in his Miscellaneous Poems, where 
 it bears the title, "Seed-time and Harvest." 
 The sentiment of the piece is quite genuine, 
 and has all the intelligent teaching of the 
 Gospel behind it : namely, that it is one's try- 
 ing to do good which pleases our Master ; 
 and if we fail in accomplishing all we fondly 
 wished, it is still profitable to keep at work 
 because of the vigor and growth it secures to 
 us ; and we can afford to wait a little while till 
 we can become acquainted with final results. 
 The poet himself died September 7, 1892. He 
 said just before his death : " My work is done ; 
 I wish it were better done. My sole trust is 
 in the goodness of God." What more could 
 any one find to say near the end of life ? 
 
 Remember our Lord's parable : One man 
 there was who received only a single talent ; 
 but he was expected to put it at work. He 
 hid it in the ground. When the day of reck- 
 oning came, toward which all the others had 
 been shrewd enough to look, this servant 
 brought back his money. He had never so 
 much as touched it ; he had not ventured it 
 in exchangers' loans ; he deemed himself 
 praisworthy because he bore the money back 
 uninjured. In the end the lord not only 
 blamed him for his indolent and distrustful 
 prudence, but issued a most surprising com- 
 mand, that the single talent he had so cau- 
 tiously preserved in idleness should be taken 
 away and given to another. The evident 
 teaching conveyed in this order is that one's 
 opportunity or capability or gift for useful- 
 ness may actually be rooted violently up out 
 of his possession as a punishment for disuse ; 
 he was bound to do something with it ; he 
 let it lie waste ; so he lost it. This happens 
 quite frequently in this life of ours ; and 
 sometimes a man supposes he has still his 
 treasure in beautiful secrecy of preservation 
 after it is gone. 
 
 9O7 Our cross. 
 
 " Take up thy cross," the Saviour said, 
 " If thou wouldst my disciple be; 
 
 Deny thyself, the world forsake, 
 And humbly follow after me." 
 
 2 Take up thy cross : let not its weight 
 Fill thy weak spirit with alarm; 
 
 His strength shall bear thy spirit up, 
 And brace thy heart and nerve thine arm. 
 
 3 Take up thy cross, nor heed the shame, 
 Nor let thy foolish pride rebel ; 
 
 Thy Lord for thee the cross endured, 
 To save thy soul from death and hell. 
 
 4 Take up thy cross, and follow Christ ; 
 Nor think till death to lay it down ; 
 
 For only he who bears the cross 
 May hope to wear the glorious crown. 
 
 Rev. Charles William Everest, M. A., was 
 born at East Windsor, Conn., May 27, 1814, 
 and graduated at Trinity College, Hartford, 
 in 1838. He decided to enter the ministry, 
 and in 1842 became rector at Hampden, Conn., 
 where he remained for thirty-one years. Dur- 
 ing the greater part of this time he was also 
 the head of a successful school, and his in- 
 fluence was far-reaching. He died at Water- 
 bury, Conn., January u, 1877. This hymn 
 was first published by him in a volume of po- 
 etry entitled Visions of Death, in 1833, and, 
 although not so widely known in this country, 
 it is to be found in most of the English 
 books, where it has received high praise as " a 
 beautiful American hymn." 
 
 9O8 Zeal. L. M. 
 
 Go, labor on, while it is day ; 
 
 The world's dark night is hastening on ; 
 Speed, speed thy work cast sloth away ! 
 
 It is not thus that souls are won. 
 
 2 Men die in darkness at your side, 
 Without a hope to cheer the tomb : 
 
 Take up the torch and wave it wide 
 The torch that lights time's thickest gloom. 
 
 3 Toil on faint not, keep watch and pray ! 
 Be wise the erring soul to win ; 
 
 Go forth into the world's highway ; 
 Compel the wanderer to come in. 
 
 4 Go, labor on : your hands are weak ; 
 Your knees are faint, your soul cast down ; 
 
 Yet falter not ; the prize you seek 
 Is near a kingdom and a crown ! 
 
 This popular poem, by Rev. Dr. Horatius 
 Bonar, was written in 1843 and first printed 
 in a small booklet of three or four hymns. It 
 was included in his Songs for the Wilderness, 
 1843, and consisted of eight stanzas ; but it has 
 frequently been altered and divided into two 
 parts. It is full of an intense realization of 
 the need of the world, and our imperative ob- 
 ligation to respond to such a demand for 
 help. Although what we can do may seem a 
 mere trifle, yet God's blessing can turn it into 
 a powerful aid. An English clergyman re- 
 c - M - lates the following incident, which proves that 
 we should not despise the day of small things : 
 " During a voyage to India, I sat one dark 
 evening in my cabin feeling thoroughly un- 
 well, as the sea was rising fast and I was but 
 a poor sailor. Suddenly the cry of ' Man 
 overboard ! ' made me spring to my feet. I 
 heard a trampling overhead, but resolved not 
 to go on deck lest I should interfere with the 
 crew in their efforts to save the poor man. 
 ' What can I do ? ' I asked myself, and in- 
 stantly unhooking my lamp, I held it near the 
 top of my cabin and close to my bull's eye win- 
 dow, that its light might shine on the sea, and 
 as near the ship as possible. In half a min-
 
 ACTIVITY AND ZEAL. 
 
 ute's time I heard the joyful cry, ' It 's all 
 right, he 's safe,' upon which I put my lamp in 
 its place. The next day, however, I was told 
 that my little lamp was the sole means of sav- 
 ing the man's life ; it was only by the timely 
 light which shone upon him that the knotted 
 rope could be thrown so as to -each him." 
 
 9O9 Forbearance. L. M. 
 
 OH, what stupendous mercy shines 
 
 Around the majesty of heaven ! 
 Rebels he deigns to call his sons 
 
 Their souls renewed, their sins forgiven. 
 
 2 Go, imitate the grace divine 
 The grace that blazes like the sun : 
 
 Hold forth your fair though feeble light, 
 Through all your lives let mercy run. 
 
 3 When all is done, renounce your deeds, 
 Renounce self-righteousness with scorn : 
 
 Thus will you glorify your God, 
 And thus the Christian name adorn. 
 
 Rev. Dr. Thomas Gibbons, author of this 
 hymn, was the biographer as well as the 
 friend of Watts, whose influence is plainly 
 seen in his writings, although they lack the 
 quality which gives permanent value to reli- 
 gious poems. Thomas Gibbons was born at 
 Reak, near Newmarket, England, May 31, 
 1720, and received - a good education at a 
 grammar school and an academy. In 1742 
 he was ordained, and became assistant to 
 Rev. Thomas Bures at Silver St. Chapel, 
 London ; a year later he assumed the charge 
 of an Independent Church in Cheapside, 
 where he remained until his death, February 
 22, 1785. In addition to his pastoral work he 
 was tutor of Logic, Ethics, and Mathematics 
 at an academy in London, and Sunday Even- 
 ing Lecturer at Monkwell Street Meeting 
 House. He assisted President Davies of 
 Princeton College, N. J., in securing funds in 
 England, and received from that institution 
 the degree of D. D., 1760. Four years later, 
 1764, he received the same degree from the 
 University of Aberdeen. Dr. Gibbons pub- 
 lished a number of works both in prose and 
 poetry. This piece is from his Hymns, 1 784. 
 He was a friend of Lady Huntingdon, and of 
 Dr. Samuel Johnson, and in that brilliant cir- 
 cle was distinguished by his zealous piety. 
 
 Rev. William Hamilton Drummond was 
 born at Larne, County Antrim, Ireland, in 
 August, 1772. His father, who was a physi- 
 cian, died while the boy was very young, and 
 his education was the result of his mother's 
 energy and determination. He studied for 
 the ministry at the University of Glasgow, 
 and at the early age of twenty-one became 
 pastor of the Second Presbyterian Church in 
 Belfast; where he remained until 1816, when 
 he assumed charge of the Strand Street Chapel 
 in Dublin. He continued in this pastorate un- 
 til his death, which occurred October 16, 1865. 
 Mr. Drummond wrote a good number of 
 poems and a few hymns, of which the one 
 given here is the best known. It illustrates 
 the sentiment of Lowell's beautiful " Vision of 
 Sir Launfal :" 
 
 "Who gives himself, with his alms, feeds three, 
 Himself, his hungering neighbor, and Me." 
 
 We take up this work of caring for the poor ; 
 we do it, after our fashion. But wherein lies 
 the discipline of surprise ? That is revealed in 
 a Bible text : " Inasmuch as ye have done it 
 unto one of the least of these my brethren, ye 
 have done it unto Me." There is something 
 exquisitely interesting in the ancient legends 
 of the saints, always referring to this. One 
 hermit will be sitting at the door of his cave ; 
 along comes a beggar ; he helps him ; then 
 the beggar throws back his garment and van- 
 ishes. But as he departs, the hermit sees the 
 wounds in his side and hands. He has given 
 food to Christ. Then another will be in his 
 room praying ; in stalks a laboring-man ; he 
 is covered with dust ; the saint washes his 
 feet, and sees where the cross-nails went 
 through ; his pauper guest is Christ. So they 
 visit men in prison, they clothe the naked, 
 they watch the sick; they succor the oppressed. 
 And everywhere, as the tale ends, it is made 
 evident that they have been tested in charity, 
 and given help to Christ. It is ever the " poor 
 wayfaring man of grief " who eventually 
 starts, the " stranger from disguise," and 
 praises the unconscious man who has given 
 him help when in need. 
 
 9 | O Faith and Works. L. M. 911 
 
 ONE cup of healing oil and wine, 
 One offering laid on mercy's shrine, 
 Is thrice more grateful, Lord, to thee 
 Than lifted eye or bended knee. 
 
 2 In true and inward faith we trace 
 The source of every outward grace; 
 Within the pious heart it plays, 
 
 A living fount of joy and praise. 
 
 3 Kind deeds of peace and love betray 
 Where'er the stream has found its way ; 
 But, where these spring not rich and fair, 
 The stream has never wandered there. 
 
 Liberality. L. M. 
 
 WHEN Jesus dwelt in mortal clay, 
 What were his works from day to day 
 But miracles of power and grace 
 That spread salvation through our race ? 
 
 2 Teach us, O Lord, to keep in view 
 Thy pattern, and thy steps pursue; 
 Let alms bestowed, let kindness done, 
 Be witnessed by each rolling sun. 
 
 3 That man may last, but never lives, 
 Who much receives, but nothing gives ; 
 Whom none can love, whom none can thank, 
 Creation's blot, creation's blank !
 
 394 
 
 THE CHURCH OF GOD. 
 
 4 But he who marks, from day to day, 
 In generous acts his radiant way, 
 Treads the same path his Saviour trod, 
 The path to glory and to God. 
 
 In Rev. Dr. Thomas Gibbons' Hymns 
 adapted to Divine Worship, 1784, this poem 
 appears, entitled " Jesus our Example." It has 
 been reprinted in several American collec- 
 tions, its chief value lying in the third verse, 
 which has been called " illustrious," from the 
 felicity of its description of true greatness. 
 The philanthropist who has helped the poor to 
 rise ; the statesman who has led his country 
 on to higher advancement ; the soldier who 
 has bravely periled his life in order to quell a 
 rising in arms, and establish the right over 
 the wrong ; the scholar who has wrought out 
 in his vigils systems or appliances of truth 
 which show men advantage or aid them in 
 bearing their burdens ; in one word, the man 
 who in public or private has addressed him- 
 self sincerely to the work of being serviceable 
 to his fellow-men, he it is who receives the 
 award of greatness. He abides in the emi- 
 nent estimation of the good and the true of all 
 ages. " Put a sun-dial over my grave, and let 
 me be forgotten," were the dying words of 
 John Howard. A most modest request surely ; 
 and yet it is fair to say that, though his coun- 
 trymen, and the world at large, would have 
 granted him any other prayer, this they 
 promptly denied. " The name of the righteous 
 shall be held in everlasting remembrance, but 
 the name of the wicked shall rot." 
 
 9 I 2 God giveth all things. 8s, 45. 
 
 O LORD of heaven, and earth, and sea, 
 To thee all praise and glory- be ; 
 How shall we show our love to thee, 
 Who givest all? 
 
 2 For peaceful homes and healthful days, 
 For all the blessings earth displays, 
 
 We owe thee thankfulness and praise, 
 Who givest all. 
 
 3 Thou didst not spare thine only Son, 
 But gav'st him for a world undone, 
 And freely with that blessed One 
 
 Thou givest all. 
 
 4 For souls redeemed, for sins forgiven, 
 For means of grace and hopes of heaven, 
 Father what can to thee be given, 
 
 Who givest all ? 
 
 5 We lose what on ourselves we spend ; 
 We have as treasure without end 
 Whatever, Lord, to thee we lend, 
 
 Who givest all. 
 
 This popular poem first appeared in Bishop 
 Christopher Wordsworth's Holy Year, 1863, 
 and was designed by him to be used as 
 an offertory hymn. The refrain of each 
 stanza emphasizes the supreme completeness 
 of God's generosity ; and in the picture of 
 
 Christ's sacrifice there comes to us the thought 
 that there is a corresponding duty which 
 devolves upon us. Not only our possessions, 
 but we ourselves, are owed to Christ due 
 on the instant as St. Paul said, " I am a 
 debtor." Once a wealthy merchant gave this 
 excuse. " I had a dream," he said ; " I was 
 erecting a pyramid of gold. Its vast base 
 stood four-square on the rock. Its glittering 
 sides shone in the sun. But its pinnacle was 
 yet unfinished, as it rose near the sky. I saw 
 how the gains of toiling years were lifting it 
 layer by layer. I even awoke myself by ex- 
 claiming, ' When it is entirely done I will be- 
 gin to give away.' " Then the slow months 
 passed and the twelvemonth vanished. And 
 again came the call, with the question, Is the 
 pyramid finished yet ? And the answer was 
 quite ready. " I have had another dream ; 
 the mass of gold was shining clear to its 
 apex ; it was the wonder of the world ; but I 
 said, as I waked from sleep, How can I pluck 
 away from its beauty, or injure the symmetry 
 of its pattern ? I am now busy laying up a 
 little more, lest it should ever crumble and 
 need repairs." 
 
 He who gives tithes at the start will grow 
 himself as his fortune grows. He that delays 
 will harden. And it should never be forgot- 
 ten that money is only the measure of man- 
 hood, when consecrated to Christ. It is our- 
 selves we give to him, ourselves he demands. 
 
 9 | 3 " Fear not, little flock." C. P. M. 
 
 FEAR not, O little flock, the foe 
 Who madly seeks your overthrow ; 
 
 Dread not his rage and power ; 
 What though your courage sometimes faints, 
 His seeming triumph o'er God's saints 
 
 Lasts but a little hour. 
 
 2 Be of good cheer ; your cause belongs 
 To him who can avenge your wrongs ; 
 
 Leave it to him, our Lord ! 
 Though hidden yet from mortal eyes, 
 He sees the Gideon that shall rise 
 
 To save us and his word. 
 
 3 As true as God's own word is true, 
 Not earth nor hell with all their crew 
 
 Against us shall prevail ; 
 A jest and by-word are they grown ; 
 God is with us, we are his own, 
 
 Our victory cannot fail. 
 
 4 Amen, Lord Jesus, grant our prayer! 
 Great Captain, now thine arm make bare, 
 
 Fight for us once again ! 
 So shall thy saints and martyrs raise 
 A mighty chorus to thy praise, 
 
 World without end : Amen ! 
 
 This is a translation by Miss Catharine 
 Winkworth from the German, " Versage 
 nicht, du Hauflein klein." It was published 
 first in her Lyra Germanica, 1855, and has 
 passed into use in many hymnals in Great 
 Britain and America. The original poem has
 
 ORGANIZATION AND INSTITUTIONS. 
 
 395 
 
 been accredited to Gustavus Adolphus, and 
 entitled his " Swan Song," from the fact that 
 his army sang it on the morning of the battle 
 of Liitzen, in which the king was fatally 
 wounded. But later researches seem to prove 
 that it was composed by Rev. Johann Michael 
 Altenburg, pastor of several churches near 
 Erfurt in Thuringia. In the troubled time of 
 the Thirty Years' War he was forced to fly to 
 Erfurt, and there, on hearing of the victory of 
 Leipzig, September 17, 1631, he wrote this 
 celebrated hymn. It is the outpouring of a 
 fervent heart that is praising God for deliver- 
 ance in time of utmost need. It is astonish- 
 ing to see how far a truly aroused soul can 
 go towards the throne of grace, sometimes, 
 under strong impulse of overwrought feeling. 
 There is found on record one of the persistent 
 supplications of that prince of praying men, 
 Martin Luther. One time a sober fear fell 
 over the feeble band of Reformers that Ger- 
 many would be lost to the cause. Then it 
 was that this devoted man interposed his 
 voice, and claimed a hearing from God : 
 
 " O God, Almighty God, everlasting ! How 
 dreadful is this world ! Behold, how its 
 mouth opens to swallow me up ! How small 
 is my faith in thee ! If I am to depend upon 
 any strength of the world, all is over. The 
 knell is struck. Sentence is gone forth. O 
 God, O God ! O thou, my God, help me 
 against all the wisdom of the world. Thou 
 shouldst do this. The work is not mine, but 
 thine. I have no business here. The cause 
 is thine ; and it is righteous and everlasting. 
 
 Lord, help me ! O faithful and unchange- 
 able God ! I lean not on a man. My God, 
 my God, dost thou not hear? My God, 
 art thou no longer living ? Nay, thou canst 
 not die. Thou dost not hide thyself. Thou 
 hast chosen for me this work. I know it. 
 Therefore, O God, accomplish thine own 
 will. Forsake me not, for the sake of thy 
 well-beloved Son, Jesus Christ, my defence, 
 my buckler, and my stronghold !" 
 
 For a moment he seemed then to pause. 
 But then once more the bursting heart con- 
 tinued, with importunate yearning. It was as 
 if he had reached the point where the Angel- 
 Jehovah had said " Let me go !" For with 
 loftier faith that great will instantly sprung 
 its bow back, to wing the petition higher : 
 
 " Lord, where art thou ? My God, where 
 art thou ? Come, I pray thee, I am ready. 
 Behold me prepared to lay down my life for 
 the truth. For the cause is holy. It is 
 thine own. / will not let thee go ; no, nor 
 yet for all eternity ! My soul is thine, Yes. 
 
 1 have thine own word to assure me of it. 
 
 My soul belongs to thee, and will abide with 
 thee for ever. Amen. O God, send help ! 
 Amen !" 
 
 9 1 4 Unity in Diversity. 8s, 45. 
 
 FATHER of all, from land and sea 
 The nations sing, " Thine, Lord, are we, 
 Countless in number, but in thee 
 May we be one." 
 
 2 O Son of God, whose love so free 
 For men did make thee man to be> 
 United to our God in thee, 
 
 May we be one. 
 
 3 Thou, Lord, didst once for all atone ; 
 Thee may both Jew and Gentile own 
 Of their two walls the Corner Stone, 
 
 Making them one. 
 
 4 Join high and low, join young and old, 
 In love that never waxes cold ; 
 
 Under one Shepherd, in one fold, 
 Make us all one. 
 
 5 So, when the world shall pass away, 
 May we awake with joy and say, 
 
 " Now in the bliss of endless day 
 We all are one." 
 
 This hymn was written by Dr. Christopher 
 Wordsworth, Bishop of Lincoln, by request, 
 after the Church Congress at Nottingham, 
 England, 1871. It is a prayer " For Unity," 
 and is so entitled. When believers are 
 grouped around their Head, the closer they 
 are to him, the closer they are to each other. 
 Thus once wrote John Wesley, quoting the 
 cheerful conversation between Jehonadab 
 and Jehu : " ' Is thine heart right, as my 
 heart is with thy heart ? If it be, give me 
 thine hand.' I do not mean, Be of my opin- 
 ion ; thou needest not ; neither do I mean, I 
 will be of thine opinion ; I cannot. Let all 
 opinions alone ; give me thine hand." 
 
 915 
 
 The Church menaced. 
 
 us, 53. 
 
 LORD of our life, and God of our salvation, 
 Star of our night, and hope of every nation, 
 Hear and receive thy church's supplication, 
 Lord God Almighty. 
 
 2 Lord, thou canst help when earthly armor faileth, 
 Lord, thou canst save when deadly sin assaileth, 
 Lord, o'er thy rock nor death nor hell prevaileth; 
 Grant us thy peace, Lord : 
 
 3 Peace in our hearts, our evil thoughts assuaging, 
 Peace in thy church, where brothers are engaging, 
 Peace, when the world its busy war is waging ; 
 
 Calm thy foes raging. 
 
 4 Grant us thy help till backward they are driven, 
 Grant them thy truth, that they may be forgiven, 
 Grant peace on earth, and after we have striven, 
 
 Peace in thy heaven. 
 
 This hymn can scarcely be called a transla- 
 tion, but may rather be said to have been 
 founded upon the German " Christe, du Bet- 
 stand deiner Kreuzgemeine " of Matthaus
 
 396 
 
 THE CHURCH OF GOD. 
 
 Apelles von Lowenstern, who was born April 
 20, 1 594, at Neustadt, in Silesia. At an early 
 age he developed fine musical talent, and was 
 appointed director of the orchestra of the 
 reigning Duke, at Bernstadt, in 1625, and a 
 year later became master of the royal school 
 in the same place. Subsequently he became 
 Director of Finance, and held various high 
 positions under the Emperors Ferdinand II. 
 and III., the latter of whom made him a noble. 
 He died at Breslau, April n, 1648. About 
 thirty hymns are attributed to him ; these 
 were accompanied in the first editions by his 
 own music. The English version is the work 
 of Mr. Philip Pusey, a descendant of a noble 
 English family, who was born June 25, 1799, 
 and died July 9, 1855. It was contributed by 
 him to A. P. Reinagle's Psalm and Hymn 
 Tunes, \ 840. 
 
 916 
 
 The Ministry. 
 
 S. M. D. 
 
 How beauteous are their feet 
 
 Who stand on Zion's hill ! 
 Who bring salvation on their tongues, 
 
 And words of peace reveal. 
 How charming is their voice ! 
 
 How sweet their tidings are ! 
 " Zion, behold thy Saviour King ; 
 
 He reigns and triumphs here." 
 
 2 How happy are our ears, 
 That hear this joyful sound ! 
 
 Which kings and prophets waited for, 
 
 And sought, but never found. 
 How blessed are our eyes, 
 
 That see this heavenly light ! 
 Prophets and kings desired it long, 
 
 But died without the sight. 
 
 3 The watchmen join their voice, 
 And tuneful notes employ ; 
 
 Jerusalem breaks forth in songs, 
 
 And deserts learn the joy. 
 The Lord makes bare his arm 
 
 Through all the earth abroad ; 
 Let every nation now behold 
 
 Their Saviour and their God ! 
 
 In Dr. Isaac Watts' Hymns and Spiritual 
 Songs this poem appeared in 1707, with the 
 title, " The blessedness of Gospel Times, or, 
 The Revelation of Christ to Jews and Gen- 
 tiles." It was inspired by the passage in the 
 fifty-second chapter of Isaiah, which describes 
 the messengers of the Gospel bearing over 
 the mountain-tops the glad tidings of salvation. 
 So the faithful minister comes now to his 
 flock ; his daily life may be uniform and un- 
 eventful, but to heaven's eyes his work is in- 
 teresting and precious as any done on earth. 
 In The Pastor of Kilsyth there is a sketch 
 of such a career: " Angels look down upon 
 it ; busy, eager, bustling men heed it not. A 
 calm routine of lowly, though sacred duties, a 
 constant unvaried ministry of love, it flows 
 on in a still and quiet stream, arresting no at- 
 tention by its noise, and known alone to the 
 
 lowly homes it visits on its way and the 
 flowers and fields it waters. The young pas- 
 tor of Dun was no exception to this. He 
 preached the Word ; dispensed the sacrtd 
 Supper ; warned the careless ; comforted the 
 sorrowing ; baptized little children ; blessed 
 the union of young and loving hearts ; visited 
 the sick, the dying; buried the dead ; pressed 
 the hand and whispered words of peace into 
 the ear of mourners ; carried to the poor 
 widow and friendless orphan the charity of 
 the church and his own ; slipped in softly to 
 some happy home and gently broke the sad 
 news of the sudden disaster far away ; lifted 
 up the fallen one from the ground, and pointed 
 to Him who receiveth the publicans and the 
 sinners these things and such as these he 
 did in that little homewalk for twenty suc- 
 cessive years day by day ; but that was all. 
 There is much here for the records of the sky, 
 but nothing, or next to nothing, for the noisy 
 annals of time." 
 
 917 More Laborers. S. M. D. 
 
 LORD of the harvest ! hear 
 
 Thy needy servants' cry; 
 Answer our faith's effectual prayer, 
 
 And all our wants supply. 
 On thee we humbly wait ; 
 
 Our wants are in thy view ; 
 The harvest truly, Lord ! is great, 
 
 The laborers are few. 
 
 2 Convert and send forth more 
 Into thy Church abroad ; 
 
 And let them speak thy word of power, 
 
 As workers with their God. 
 Give the pure Gospel-word, 
 
 The word of general grace : 
 Thee let them preach, the common Lord, 
 
 The Saviour of our race. 
 
 3 Oh, let them spread thy name ; 
 Their mission fully prove ; 
 
 Thy universal grace proclaim, 
 
 Thy all-redeeming love. 
 On all mankind forgiven 
 
 Empower them still to call, 
 And tell each creature under heaven 
 
 That thou hast died for all. 
 
 This is taken from Rev. Charles Wesley's 
 Hymns and Sacred Poems, 1742. It is en- 
 titled, " A Prayer for Laborers," and it is 
 founded upon Matthew 9 : 36-38 : "And Jesus 
 went about all the cities and villages, teaching 
 in their synagogues, and preaching the gospel 
 of the kingdom, and healing every sickness, 
 and every disease among the people. But 
 when he saw the multitudes, he was moved 
 with compassion on them, because they 
 fainted, and were scattered abroad, as sheep 
 having no shepherd. Then saith he unto his 
 disciples, The harvest truly is plenteous, but 
 the laborers are few. Pray ye therefore the 
 Lord of the harvest, that he will send forth 
 laborers into his harvest."
 
 ORGANIZATION AND INSTITUTIONS. 
 
 397 
 
 9(8 Psalm 137. S. M. 
 
 1 LOVE thy kingdom, Lord ! 
 The house of thine abode, 
 
 The church our blest Redeemer saved 
 With his own precious blood. 
 
 2 I love thy church, O God ! 
 Her walls before thee stand, 
 
 Dear as the apple of thine eye, 
 And graven on thy hand. 
 
 3 For her my tears shall fall, 
 For her my prayers ascend ; 
 
 To her my cares and toils be given, 
 Till toils and cares shall end. 
 
 4 Beyond my highest joy 
 
 I prize her heavenly ways, 
 Her sweet communion, solemn vows, 
 Her hymns of love and praise. 
 
 5 Sure as thy truth shall last, 
 To Zion shall be given 
 
 The brightest glories earth can yield, 
 And brighter bliss of heaven. 
 
 The sentiment of the old temple song is 
 the thought embodied in this modern hymn. 
 Church attachment is not bigotry, nor is it 
 sectarianism. The spirit of divisiveness is 
 departing in our American churches ; perhaps 
 that is well, and we ought to be at least grate- 
 ful for it. Zealous affection for our own de- 
 nomination has vanished ; but in some quar- 
 ters it is to be feared that much went away 
 with it. Is there faith in anything now ? Is 
 there love for anything now ? Is there zeal 
 for anything now ? These questions are 
 worth talking about sometimes. 
 
 In 1797 Dr. Timothy Dwight, then a use- 
 ful and beloved pastor of Greenfield Hill, in 
 the town of Fairfield, Conn., was requested 
 by the Congregationalist ministers of Con- 
 necticut to revise Dr. Watts' version of the 
 Psalms, and " to versify the Psalms omitted 
 by Watts," which had been previously done, 
 but very imperfectly, by Joel Barlow. He 
 accomplished his task to the satisfaction of 
 the parties by whom he was employed, add- 
 ing upward of twenty compositions to the 
 volume ; but very few of them are now used. 
 The volume he prepared is now generally 
 known and mentioned as Dwighfs Watts, 
 1 800. In this the hymn now under our study, 
 since grown so familiar and useful in all the 
 churches, is found. It is a free version of 
 Psalm 137, and contains eight stanzas in 
 short meter. 
 
 3 Oft have our lathers told, 
 Our eyes have often seen, 
 
 How well our God secures the fold 
 Where his own sheep have been. 
 
 4 In every new distress 
 We'll to his house repair; 
 
 We'll think upon his wondrous grace, 
 And seek deliverance there. 
 
 This is a version by Dr. Isaac Watts of 
 Psalm 48, and was originally in seven stanzas. 
 Its central thought is the truth that " the 
 Church is the honor and safety of a nation," 
 hence the spirit of worldliness must be 
 guarded against as a doubly dangerous foe. 
 No church was ever swamped by any worldli- 
 ness so long as it was not suffered to lay hold 
 of the members of it. It is when the spirit 
 of greed and of fashion, of rank and of lust, 
 creeps in over the proper barrier erected be- 
 tween the church and the world that the 
 grand peril is at its height. Among all the 
 sea-going vessels, little and large, which have 
 sunk in the waves and are now lying down on 
 the solemn floor of the ocean, not so much as 
 one, even since the dawn of creation, was 
 foundered by the storm as long as it was kept 
 on the outside of it ; it was always the water 
 inside which made the trouble. And of all 
 the churches which have perished, since the 
 day when the seven that received the letters 
 in the Apocalypse went out of existence, not 
 one ever was destroyed by the world beating 
 upon it only from the outside ; it has been the 
 rush of worldliness, stealing at first through 
 little crevices of cupidity and appetite, that 
 has finally overwhelmed it. Our duty is to 
 watch our own hearts cautiously, and help 
 those around us to press back the stream. 
 
 919 Psalm 48. 
 
 Great is the Lord our God, 
 And let his praise be great : 
 
 He makes his churches his abode, 
 His most delightful seat. 
 
 2 In Zion God is known 
 
 A refuge in distress ; 
 How bright has his salvation shone 
 
 Through all her palaces ! 
 
 92O The Ministry. S. M. 
 
 YE messengers of Christ ! 
 
 His sovereign voice obey ; 
 Arise, and follow where he leads, 
 And peace attend your way. 
 
 2 The Master, whom you serve, 
 Will needful strength bestow ; 
 
 Depending on his promised aid, 
 With sacred courage go. 
 
 3 Mountains shall sink to plains, 
 And hell in vain oppose ; 
 
 The cause is God's, and must prevail 
 In spite of all his foes. 
 
 Just because the hymns written by this 
 mysterious " Mrs. Yokes " are good, and 
 really indispensable at times to a missionary 
 s Mi meeting, it is all the more to be regretted 
 that we do not know anything about her. 
 There was in 1797 a book edited and pub- 
 lished by Rev. J. Griffin, an Independent min- 
 ister preaching at Portsea, called a Selection 
 of Missionary and Devotional Hymns. In 
 this there were found some good pieces, and 
 these were put into the New Selection of
 
 THE CHURCH OF GOD. 
 
 Seven Hundred Evangelical Hymns, 1806, 
 by J. Dobell. These came on once more in 
 W. B. Collyer's Collection, 1812. They had 
 the name of " Mrs. Yokes " attached to them. 
 By and by the American hymnals began to 
 quote them ; and some of them spelled the 
 name " Yoke," and that was chronic. And 
 all that has been done for many years is to 
 add that missing letter, and so this (no 
 doubt) most estimable lady has received the 
 distinction of a restored plural ; and there 
 we rest. 
 
 921 Psalm 48. S. M. 
 
 FAR as thy name is known, 
 
 The world declares thy praise ; 
 Thy saints, O Lord ! before thy throne 
 
 Their songs of honor raise. 
 
 2 With joy let Judah stand 
 On Zion's chosen hill, 
 
 Proclaim the wonders of thy hand, 
 And counsels of thy will. 
 
 3 Let strangers walk around 
 The city where we dwell, 
 
 Compass and view thy holy ground, 
 And mark the building well 
 
 4 The order of thv house, 
 The worship of" thy court, 
 
 The cheerful songs, the solemn vows 
 And make a fair report. 
 
 5 How decent, and how wise! 
 How glorious to behold ! 
 
 Beyond the pomp that charms the eyes, 
 And rites adorned with gold. 
 
 6 The God we worship now 
 Will guide us, till we die ; 
 
 Will be our God, while here below ; 
 And ours above the sky. 
 
 We have here Dr. Isaac Watts' version of 
 Psalm 48, Second Part, S. M. It has six 
 stanzas, and has been handed down through 
 the years almost unchanged. For unreckoned 
 decades this was the regular hymn for ordi- 
 nation services in New England. In the 
 fourth stanza the first line was originally, 
 ' The orders of thy house " referring to in- 
 stitutions, rules and regulations, and things 
 of that kind. 
 
 922 For Dedication. C. M. 
 
 O THOU, whose own vast temple stands, 
 
 Buiit over earth and sea, 
 Accept the walls that human hands 
 
 Have raised to worship thee. 
 
 2 Lord, from thine inmost glory send, 
 Within these courts to bide, 
 
 The peace that dwelleth without end, 
 Serenely by thy side ! 
 
 3 May erring minds that worship here 
 Be taught the better way ; 
 
 And they who mourn and they who fear, 
 Be strengthened as they pray. 
 
 4 May faith grow firm, and love grow warm, 
 And pure devotion rise, 
 
 While round these hallowed walls the storm 
 Of earth-born passion dies. 
 
 William Cullen Bryant always appeared ex- 
 ceedingly well upon public occasions involv- 
 ing some sort of pageant. For that reason 
 he was often sought to grace a reception or a 
 testimonial meeting or a memorial assem- 
 blage. Here we have one of his most finished 
 and useful hymns, and it was prepared for a 
 church dedication in New York in 1835. The 
 edifice stood in Prince Street, and was long 
 ago destroyed by fire. But the poem speedily 
 won its way into the hymnals, and has proved 
 one of the most popular of the modern com- 
 positions as a hymn to be used in such ser- 
 vices, and in the laying of corner-stones. 
 
 In his later life Mr. Bryant became con- 
 nected with the congregation of Dr. Henry 
 W. Bellows, in New York, and was reckoned 
 as belonging to the Unitarian Church. This 
 hymn, beginning, " Thou whose unmeasured 
 temple stands," was published in Singers and 
 Songs of the Liberal Faith, 1 875. The open- 
 ing line was changed most likely by the 
 poet himself. 
 
 Mr. Bryant, during his life of over thirty 
 years in Roslyn, identified himself with the 
 Presbyterian Church (of which his wife was a 
 member), and gave it his hearty cooperation. 
 It is said that he never advanced views at 
 variance with the creed of this church, with 
 which he always partook of the Lord's 
 Supper. 
 
 923 The Ministry. C. M. 
 
 'T is not a cause of small import 
 
 The pastor's care demands, 
 But what might fill an angel's heart, 
 
 And filled a Saviour's hands. 
 
 2 They watch for souls for whom the Lord 
 Did heavenly bliss forego 
 
 For souls that must for ever live 
 In rapture or in woe. 
 
 3 All to the great tribunal haste, 
 The account to render there ; 
 
 And shouldst thou strictly mark our faults, 
 Lord! how should we appear? 
 
 4 May they that Jesus whom they preach, 
 Their own Redeemer, see, 
 
 And watch thou daily o'er their souls, 
 That they may watch for thee. 
 
 This poem bears the date " Floor, October 
 21, 1736," and was written by Dr. Philip 
 Doddridge for the ordination of a minister in 
 that town in Northamptonshire, England. It 
 was not published until the posthumous 
 Hymns appeared in 1755, but it has been 
 widely used since that time, especially in this 
 country. It is a recognition of the great 
 qualities needed to fit a clergyman for his 
 task, which, in the hands of a man full of the 
 " divine fire," may have a boundless influence, 
 not only in the church but in the nation and
 
 ORGANIZATION AND INSTITUTIONS. 
 
 399 
 
 the world. It touches the question of obtain- 
 ing men to be ministers. One peculiarity 
 there is in all the Old Testament annals of the 
 Jewish race, a strong, irrepressible desire for 
 offspring : " Give me children or I die ! " 
 The wish had its root in the reverent hope that 
 each new-born infant might possibly prove to 
 be the Messiah. So when Cain was lying in 
 her proud arms, Eve said joyously, " I have 
 gotten a man, the Lord ! " Our translators 
 had no need to put in the words " from the," 
 for what she exultingly proclaimed was, that 
 the Eden promise of a Redeemer was already 
 fulfilled ; she thought she had the Christ. If 
 all our modern mothers looked with equal 
 longing, faith, hope, and prayer upon the 
 sweet face of each new infant ; if they conse- 
 crated it as Hannah did Samuel, if they 
 trained it as Eunice did Timothy, or Salome 
 did John, the man wanted would be at our 
 call directly. Indeed, who shall say he is not 
 within hearing now ? Let every holy woman 
 bend her knee this night by the bedside to 
 pray, "Oh, make my husband the man more 
 precious than gold ! " Let every father plead 
 thus for his growing child. Perhaps you your- 
 self are the man. " Who knoweth whether 
 thou art come to the kingdom for such a time 
 as this ? " Stir up the kingly gift that is 
 within you. Try on the garments of manly 
 endeavor and see whether they fit. They say 
 the wizard warrior of France, that Napoleon 
 who so moved the hearts of men, once stood 
 in front of his guards and asked for a hun- 
 dred volunteers to lead a forlorn hope. He 
 explained how it must likely be that each 
 would be killed on the instant they drew fire. 
 Now who would be willing to die for the em- 
 peror? " A hundred men, forward, step out 
 from the ranks ! " And the whole regiment, 
 as one man, swept three steps in solid advance 
 to the line and rang their muskets at his feet ! 
 Hear this call for men, true men to the front ! 
 Are the heroic days all ended? Are men 
 wearied of Jesus? Are the nobles of the 
 Round Table all tired of looking for good 
 King Arthur to come back to them again ? 
 What is wanted in every church is a man ; 
 what is wanted in every community is a man ; 
 what is wanted in the land and the world is a 
 man. Why does not the Coming Man come ? 
 
 924 A growing kingdom. C. M. D. 
 
 OH, where are kings and empires now, 
 
 Of old that went and came? 
 But, Lord, thy church is praying yet, 
 
 A thousand years the same. 
 
 2 We mark her goodly battlements, 
 
 And her foundations strong : 
 We hear within the solemn voice 
 
 Of her unending song. 
 
 3 For not like kingdoms of the world 
 Thy holy church, O God ! 
 
 Though earthquake shocks are threatening her, 
 And tempests are abroad ; 
 
 4 Unshaken as eternal hills, 
 Immovable she stands, 
 
 A mountain that shall fill the earth, 
 A house not made by hands. 
 
 Another of the excellent hymns of Rev. 
 Arthur Cleveland Coxe, D. D., published in 
 his Christian Ballads, 1840. It was first print- 
 ed as a fugitive contribution in The Church- 
 man in 1 839 ; there it appears with ten double 
 stanzas, from which the piece in common use 
 is compiled for the hymnals of almost all the 
 modern denominations. The author, of course, 
 considered its sentiment entirely from a de- 
 nominational point of view ; but Christian 
 charity is exceedingly wide in its forms of ap- 
 propriating what it finds helpful to its own spir- 
 itual life, and most singers probably imagine 
 that the thought fits the history and useful- 
 ness of any other one of the sects as well as 
 that to which the writer gave his love and 
 loyalty when he penned the verses. The 
 Evangelical Alliance in 1873 voiced its high- 
 est hope and praise on one memorable occa- 
 sion, and all the churches in Christendom 
 there represented found utterance in the ring- 
 ing rhythm of this lyric of Gospel promise. 
 
 925 Corner-stone. H. M. 
 
 CHRIST is our Corner-stone; 
 
 On him alone we build ; 
 With his true saints alone 
 The courts of heaven are filled : 
 On his great love 
 Our hopes we place, 
 Of present grace 
 And joys above. 
 
 2 Oh, then with hymns of praise 
 These hallowed courts shall ring ! 
 
 Our voices we will raise, 
 The Three in One to sing ; 
 And thus proclaim, 
 In joyful song 
 Both loud and long, 
 That glorious name. 
 
 3 Here may we gain from heaven 
 The grace which we implore, 
 
 And may that grace once given 
 Be with us evermore, 
 Until that day 
 When all the blest 
 To endless rest 
 Are called away. 
 
 In Rev. John Chandler's Hymns of the 
 Primitive Church, 1837, is found this fine 
 translation of that part of the old hymn, 
 " Urbs beata Hierusalem." It has been taken 
 into the hymnals generally, and has grown 
 into frequent use as a piece to be sung at lay- 
 ing the corner-stone of church edifices. Allu- 
 sion is made to three passages, more or less 
 conspicuously pointing out our Lord as the
 
 400 
 
 THE CHURCH OF GOD. 
 
 great Head of the Church: Isaiah 28:16, 
 quoted also in I. Peter 2 : 6, and with these 
 Ephesians 2 : 20. In a pyramidal structure of 
 architecture there are five corner-stones four 
 at the bottom, and one aloft on the top ; this 
 is the "headstone" that is spoken of in 
 Zechariah 4 : 7, and the " head of the corner," 
 quoted from Psalm 118:22 in Matthew 2 1 : 42. 
 
 926 The Spirit and the Bride. H. M. 
 
 O THOU that hearest prayer ! 
 
 Attend our humble cry; 
 And let thy servants share 
 
 Thy blessing from on high : 
 We plead the promise of thy word, 
 Grant us thy Holy Spirit, Lord ! 
 
 2 If earthly parents hear 
 Their children when they cry ; 
 
 If they, with love sincere, 
 
 Their children's wants supply; 
 Much more wilt thou thy love display, 
 And answer when thy children pray. 
 
 3 Our heavenly Father thou 
 We, children of thy grace 
 
 Oh, let thy Spirit now 
 
 Descend and fill the place ; 
 That all may feel the heavenly flame 
 And all unite to praise thy name. 
 
 4 And send thy Spirit down 
 On all the nations, Lord, 
 
 With great success to crown 
 
 The preaching of thy word : 
 Till heathen lands shall own thy sway, 
 And cast their idol gods away. 
 
 John Burton, Jr., author of this hymn, is not 
 to be confounded with John Burton of Not- 
 tingham, the composer of " Holy Bible, book 
 divine," and " Time is winging us away." 
 The present writer was born July 23, 1803, at 
 Stratford, a village in Essex, England, where 
 he followed his trade as a cooper for nearly 
 half a century, dying there in 1877. Mr. Bur- 
 ton belonged to the Congregational church, 
 and was identified with its work for many 
 years. He began to write hymns at the age 
 of nineteen, and his productions were pub- 
 lished at first in the Evangelical Magazine. 
 Later they appeared in other periodicals and 
 in book form. His hymns number several 
 hundred, and some of those for children have 
 attained considerable popularity, especially 
 the one here given, which is one of his earliest 
 pieces, having been printed in 1824. 
 
 927 The Church one. H. M. 
 
 ONE sole baptismal sign, 
 
 One Lord below, above, 
 One faith, one hope divine, 
 
 One only watchword, love ; 
 From different temples though it rise, 
 One song ascendeth to the skies. 
 
 2 Our sacrifice is one; 
 
 One Priest before the throne, 
 The slain, the risen Son, 
 Redeemer, Lord alone ; 
 And sighs from contrite hearts that spring 
 Our chief, our choicest offering. 
 
 3 Head of thy church beneath, 
 
 The catholic, the true. 
 On all her members breathe, 
 Her broken frame renew ; 
 Then shall thy perfect will be done, 
 When Christians love and live as one. 
 
 This poem was first printed in J. Leifchild's 
 Original Hymns, 1842, with the name of 
 George Robinson as its author, but no infor- 
 mation in regard to him has been obtainable. 
 He is known to have written several other 
 hymns, but the one here given is the only one 
 in general use at present. The title, " Unity," 
 expresses the spirit of the poem, a recog- 
 nition of the single-minded harmony which 
 should characterize the members of Christ's 
 church in all the essentials of faith and prac- 
 tice. The salvation of any congregation de- 
 pends upon the restfulness and peace it en- 
 joys. The beginning of divisiveness is the 
 beginning of death. They say there is a 
 star-fish in the Caledonian lakes, sometimes 
 dredged up from the deep water. It looks 
 firm and strong, most compactly put together. 
 But the moment you pull off one of its many 
 branching limbs, no matter how small it may 
 be, the singular creature begins itself to dis- 
 locate the rest with wonderful celerity of con- 
 tortion, throwing away its radiate arms and 
 jerking from their sockets its members, until 
 the entire body is in shapeless wreck and 
 confusion of death, and nothing remains of 
 what was one of the most exquisitely beauti- 
 ful forms in nature save a hundred wriggling 
 fragments, each repulsive, and dying by sui- 
 cide. So went those seven fair churches in 
 Asia Minor into sudden, remediless ruin. So 
 any church may go. Once rejected of God, 
 congregations generally hurry themselves into 
 dissolution with reckless bickering and quar- 
 rels, and the end comes swiftly. 
 
 928 Christ the Foundation. 
 
 CHRIST is made the sure foundation, 
 
 Christ the head and corner-stone, 
 Chosen of the Lord and precious, 
 
 Binding all the church in one, 
 Holy Zion's help for ever, 
 
 And her confidence alone. 
 
 2 All that dedicated city, 
 Dearly loved of God on high, 
 
 In exultant jubilation 
 Pours perpetual melody, 
 
 God the One in Three adoring 
 In glad hymns eternally. 
 
 3 To this temple where we call thee, 
 Come, O Lord of hosts, to-day : 
 
 With thy wonted loving-kindness 
 Hear thy servants as they pray, 
 
 And thy fullest benediction 
 Shed within its walls alway. 
 
 4 Here vouchsafe to all thy servants 
 What they ask of thee to gain, 
 
 What they gain from thee for ever 
 With the DlessSd to retain, 
 
 And hereafter in thy glory 
 Evermore with thee to reign. 
 
 8s, 73. 61.
 
 ORGANIZATION AND INSTITUTIONS. 
 
 4OI 
 
 5 Glory be to God the Father, 
 
 Glory be to God the Son, 
 Glory be to God the Spirit, 
 
 Everlasting Three in One : 
 Thee let heaven and earth adore, 
 
 Now, henceforth, and evermore. 
 
 From the second part of the old Latin 
 hymn, " Urbs .beata Hier-u$(ilem'' Dr. John 
 Mason Neale has given this translation in his 
 Medi&val Hymns, 1851. It is more popular 
 in England than it is on this side of the 
 water, except, perhaps, among Episcopalians, 
 who, as a denomination, seem very fond of it. 
 It is used for corner-stone services, and for 
 dedications and the like, with much accept- 
 ance. 
 
 929 Zion above. 8s, 73. 61. 
 
 BLESSED city, heavenly Salem, 
 
 Peaceful vision dim descried ; 
 Built of living stones elected, 
 
 Built for ever to abide ; 
 Angel-circled, as the virgins 
 
 For the Bridegroom deck the bride. 
 
 2 Newly bright from heaven descending, 
 Robed in bridal raiment meet, 
 
 Ready for the heavenly marriage, 
 Forth she comes her Lord to greet ; 
 
 Glorious shine her golden bulwarks ; 
 Shines the golden-paved street. 
 
 3 Radiant gleam her pearly portals, 
 Widely flung each ample door, 
 
 Where in marriage garments glistening 
 
 They are entering evermore, 
 Who the bitter cross embracing 
 
 Christ's reproach in this world bore. 
 
 4 All her halls a royal priesthood 
 Fills with music gloriously, 
 
 Praise of God from saintly voices 
 
 Ringing out melodiously, 
 Heralding with endless joyance 
 
 God the One in persons Three. 
 
 5 Visit, Lord, this earthly temple 
 Where thy presence we implore, 
 
 Here receive the rising incense 
 From the hearts that thee adore, 
 
 Sprinkle here thy benedictions, 
 Dews of healing evermore. 
 
 Rev. Edward White Benson, D. D., is the 
 present Archbishop of Canterbury, and so is 
 denominated the Primate of all England, and 
 in the order of rank comes next to the royal 
 family in Britain. He was born in 1829 in 
 the neighborhood of Birmingham, and there 
 his early education proceeded till he entered 
 Trinity College at Cambridge. He was grad- 
 uated with the highest honors among his 
 classmates, taking prizes and honors along his 
 course with a bewildering success and an un- 
 diminished popularity, until his course ended 
 in 1852. He was ordained to the diaconate 
 in 1853, and then became one of the masters 
 of the Rugby School. In 1857 he received 
 full orders, and two years afterward was ap- 
 pointed the first Head Master of Wellington 
 College. In 1869 he was chosen for a Pre- 
 bendary of Lincoln Cathedral, and discharged 
 
 the duties of examining chaplain to the 
 bishop. Three years later he left Wellington 
 College and became a canon residentiary at 
 Lincoln. In 1873 he was appointed chaplain 
 
 ARCHBISHOP BENSON. 
 
 to the queen, and in 1876 was nominated by 
 the crown, on the recommendation of the 
 Earl of Beaconsfield, first Bishop of Truro, 
 and was consecrated to the episcopate in 
 April, 1877. Five years he spent in raising 
 funds for a cathedral in the new diocese, at 
 the end of which he was nominated by the 
 crown, on the recommendation of the prime 
 minister, to the Archbishopric of Canterbury, 
 then vacant by the death of Dr. Tait. Thus 
 it came to pass that this distinguished man 
 kept up his habit of taking supreme honors 
 wherever he was. He must have been a 
 clergyman of the most exalted character in 
 order to receive such positions as he did from 
 the old rivals in office, D'Israeli and Glad- 
 stone alike, satisfying the parties that were so 
 antagonistic to each other, and reaching the 
 loftiest position in the Church. 
 
 The hymn before us was translated by Dr. 
 Benson from the ancient Latin poem Urbs 
 beata Hieriisalem, supposed by the scholars 
 to have had its origin in the seventh century, 
 though its author is unknown. It was writ- 
 ten at Rugby, and was sung at the dedica- 
 tion of Wellington College Chapel, July 16, 
 1863. The rendering is made from the first 
 part of the piece. 
 
 93O " A Mighty Fortress" P. M. 
 
 A MIGHTY fortress is our God, 
 
 A bulwark never failing; 
 Our Helper he, amid the flood 
 
 Of mortal ills prevailing. 
 
 26
 
 402 
 
 THE CHURCH OF GOD. 
 
 For still our ancient foe 
 Doth seek to work his woe ; 
 His craft and power are great, 
 And armed with cruel hate, 
 On earth is not his equal. 
 
 2 Did we in our own strength confide, 
 Our striving would be losing ; 
 
 Were not the right man on our side, 
 The man of God's own choosing. 
 
 Dost ask who that jnay be ? 
 
 Christ Jesus, it is he; 
 
 Lord Sabaoth is his name, 
 
 From age to age the same, 
 And he must win the battle. 
 
 3 And though this world, with devils filled, 
 Should threaten to undo us ; 
 
 We will not fear, for God hath willed 
 His truth to triumph through us. 
 
 Let goods and kindred go, 
 
 This mortal life also : 
 
 The body they may kill : 
 
 God's truth abideth still, 
 His kingdom is for ever. 
 
 
 WARTBURG CASTLE. 
 
 Since the commemoration of Martin Lu- 
 ther's name and fame in that grand anniver- 
 sary celebration which the churches at home 
 and abroad in their enthusiasm took up a lit- 
 tle while ago, the translations have increased 
 rapidly by which his admirers have sought to 
 bring his wonderful hymn, Eiri Feste Burg, 
 into familiar use in English-speaking congre- 
 gations. Some historians have said that this 
 famous piece, founded upon the opening 
 verses of Psalm 46, was written by Luther on 
 his way fo the Diet of Worms, and others 
 have said that he composed it while in con- 
 finement in Wartburg Castle. But the dates 
 of his hymn-books argue against this. It was 
 probably prepared in a later year, 1529. But 
 he may well be conjectured to have had in 
 mind the helpfulness of the old stronghold 
 on the hill at Eisenach, inside of whose walls 
 he found his safety in 1521. It was there he 
 defied his enemies raging without, and there 
 
 he flung his inkstand at the vision of the 
 devil within. 
 
 The rendering into English, assumed to be 
 on the whole the best for American use, was 
 written by Rev. Frederic Henry Hedge, D. D. 
 He gave it to the public first in Dr. Furness's 
 Gems of German Verse, 1852, and after- 
 wards introduced it into his own Hymns for 
 the Church of Christ, 1853. The author 
 was born in Cambridge, Mass., December 12, 
 1805. He accompanied George Bancroft 
 during a foreign tour while a child and 
 studied at schools in Hanover and Saxony 
 before returning to America. He graduated 
 at Harvard College in 1825. Having com- 
 pleted his theological studies in 1829, and 
 having preached in West Cambridge there- 
 after for six years, he was ordained pastor of 
 a Unitarian Church in Bangor, Me. In 1850 
 he removed to Providence, R. L, and in 1856 
 to Brookline, Mass., in each case with pas- 
 toral duties. As early as 1857, however, he 
 was appointed professor of ecclesiastical his- 
 tory in the Divinity School at Cambridge. 
 There he spent the rest of his life, teaching, 
 editing, issuing books, adorning every posi- 
 tion he accepted, down to a ripe old age. 
 He died August 22, 1890. 
 
 As for this great psalm of the Reformation, 
 nothing needs now to be said ; if only people 
 would learn the music so as to sing it easily, 
 it would be like the voice of a trumpet at the 
 large meetings of our societies and boards. 
 It was the battle-hymn of Gustavus Adolphus 
 on the eve of the conflict at Leipsig, 1631 ; he 
 caused his whole army to lift the mighty 
 choral just before the engagement. It was 
 published, with the music also composed by 
 Luther, in Klug's Gesangbuch, 1529. In Ger- 
 many ever since that along the ages the 
 whole people use it as a household song of 
 adoration and trust. Mendelssohn wove the 
 strains of music into his " Reformation Sym- 
 phony " with matchless power. The open- 
 ing line in the German tongue is inscribed 
 on Luther's monument at Wittenberg. 
 
 93 I " One as we are one." C. M. 
 
 LORD, thou on earth didst love thine own, 
 
 Didst love them to the end ; 
 Oh, stilj from thy celestial throne 
 
 Let gifts of love descend. 
 
 2 The love the Father bears to thee, 
 His own eternal Son, 
 
 Fill all thy saints, till all shall be 
 In pure affection one. 
 
 3 As thou for us didst stoop so low, 
 Warmed by love's holy flame, 
 
 So let our deeds of kindness flow 
 To all that bear thy name.
 
 CHRISTIAN FELLOWSHIP. 
 
 4 One blessed fellowship of love, 
 
 Thy living church should stand, 
 Till, faultless, she at last above 
 
 Shall shine at thy right hand. 
 
 3 Oh, glorious day, when she, the Bride, 
 
 With her dear Lord appears ! 
 Then, robed in beauty at his side, 
 
 She shall forget her tears ! 
 
 Among Dr. Ray Palmer's many valuable 
 hymns is to be found the one quoted above, 
 which first appeared in Songs for the Sanc- 
 tuary, 1865. It is a prayer for the reconcili- 
 ation of all opposing elements in the Chris- 
 tian Church, and their union through love in a 
 perfect whole. For thousands of years the 
 brightest minds and the purest hearts of his- 
 tory have been laboring to reduce doctrines 
 to creeds, and duties to codes of behavior. 
 Yet they have not succeeded, in any one 
 grand particular, in the effort to command 
 universal consent. The announcement of 
 any plan of reconciliation between two op- 
 posing parties almost invariably leads to the 
 formation of a still more belligerent third one. 
 But be of good courage, brother man ! Leave 
 it to a petulant Pilate to ask, " What is 
 truth?" and go out without waiting a decor- 
 ous instant for his answer. The ancient an- 
 agrammatists found long ago that the letters 
 which make up Quid est veritas ? are exact- 
 ly the same as those which make up Est vir 
 qiti adest. What is truth ? Truth was the 
 man who stood before him ! That was the 
 truth in life ; he was the King of the king- 
 dom of truth, Jesus the Christ. 
 
 Truth in doctrine still lies at the bottom of 
 the well. " Thou hast nothing to draw with, 
 and the well is deep." But if you go on be- 
 coming more and more purely the child of 
 God among your brothers and sisters on 
 earth, seeking more and more devoutly for 
 just a glimpse of truth, gazing down wist- 
 fully after it, bending over the curb as you 
 used to bend in your childhood under the 
 sweep when you thirsted for the cool stream, 
 God your Father may not give you truth, but 
 he will show you the thing next to it in value 
 the face of a true man, which you may thank 
 him humbly that you recognize as your own. 
 
 932 
 
 'Little Flock: 
 
 C. M. 
 
 CHURCH of the ever-living God, 
 
 The Father's gracious choice, 
 Amid the voices of this earth 
 
 How feeble is thy voice ! 
 
 2 Not many rich or noble called, 
 Not many great or wise ; 
 
 They whom God makes his kings and priests 
 Are poor in human eyes. 
 
 3 But the chief Shepherd comes at length ; 
 Their feeble days are o'er. 
 
 No more a handful in the earth, 
 A little flock no more. 
 
 4 Then entering the eternal halls, 
 
 In robes of victory, 
 That mighty multitude shall keep 
 
 The joyous jubilee. 
 
 In Dr. Horatius Bonar's Hymns of Faith 
 and Hope, first series, 1857, this forms part 
 of a long piece with thirteen stanzas. From 
 this the verses now before us have been 
 selected. " Fear not, little flock ; for it is 
 your Father's good pleasure to give you the 
 kingdom," Luke 12:32. This might well 
 have been the motto of the poem. There is 
 a sense of pitiableness in the weakness of 
 human endeavor as it sets itself deliberately 
 to evangelize the whole world. The figures 
 cross each other ; rhetoric has no right to 
 talk about giving a kingdom to some sheep. 
 But there are seasons when the mind catches 
 dim similitudes one at a time, disintegrates 
 them swiftly, and accepts the instruction. 
 The Church is so feeble, and yet God's help 
 makes it omnipotent. The sheep in Christ's 
 fold, suddenly called into royal rank, obey the 
 same rules of speech as the Lamb does 
 when he sits in the midst of the throne to be 
 their King. 
 
 933 /. John 4 :2i. C. M. 
 
 How sweet, how heavenly is the sight, 
 
 When those who love the Lord 
 In one another's peace delight, 
 
 And so fulfill his word ! 
 
 2 When each can feel his brother's sigh, 
 And with him bear a part ! 
 
 When sorrow flows from every eye, 
 And joy from heart to heart ! 
 
 3 When, free from envy, scorn, and pride, 
 Our wishes all above, 
 
 Each can his brother's failings hide, 
 And show a brother's love ! 
 
 4 Let love, in one delightful stream, 
 Through every bosom flow ; 
 
 And union sweet and dear esteem 
 In every action glow. 
 
 5 Love is the golden chain that binds 
 The happy souls above ; 
 
 And he 's an heir of heaven who finds 
 His bosom glow with love. 
 
 The Walworth Hymns, 1792, by Rev. 
 Joseph Swain, contains this poem, which is 
 entitled " Communion of Saints." It has re- 
 tained a place in common use, from its sim- 
 plicity of expression joined to beauty of sen- 
 timent. Love is the burden of its song, the 
 "golden chain that binds the happy souls 
 above." 
 
 In an old ecclesiastical tradition it is related 
 of the apostle John, who was then the very 
 last of the chosen followers of Jesus, that in 
 his closing years of feebleness, when too 
 infirm for walking, he was wont to be borne 
 into the Christian assemblies for the mere
 
 404 
 
 THE CHURCH OF GOD. 
 
 purpose of repeating a brief sentence : "Little 
 children, love one another." 
 
 He was the apostle of love, as Paul was 
 the apostle of logic. So it is exceedingly in- 
 teresting to find Paul in one great instance 
 giving a description of that peculiar grace 
 which John had so urged and exemplified. 
 For certainly everybody understands that the 
 gift called "charity," in I. Corinthians 13, is 
 nothing more nor less than Christian love. 
 Our later uses of the word have limited it, so 
 that it refers now almost exclusively to gen- 
 erosity in the bestowment of alms. But in 
 the New Testament it signifies that far- 
 reaching brotherly affection which is the 
 peculiar characteristic of the household of 
 God. 
 
 934 " One family.'" C. M. D. 
 
 LET saints below in concert sing 
 
 With those to glory gone; 
 For all the servants ofour King 
 
 In earth and heaven are one. 
 One family we dwell in him 
 
 One church above, beneath, 
 Though now divided by the stream, 
 
 The narrow stream of death ; 
 
 2 One army of the living God, 
 To his command we bow ; 
 
 Part of the host have crossed the flood, 
 
 And part are crossing now. 
 Ev'n now to their eternal home 
 
 Some happy spirits fly ; 
 And we are to the margin come, 
 
 And soon expect to die. 
 
 3 Ev'n now by faith we join our hands 
 With those that went before, 
 
 And greet the ransomed blessed bands 
 
 Upon the eternal shore. 
 Lord Jesus, be our constant guide ! 
 
 And, when the word is given, 
 Bid death's cold flood its waves divide 
 
 And land us safe in heaven. 
 
 This is taken from Rev. Charles Wesley's 
 Funeral Hymns, second series, 1759. The 
 author died in London, March 29, 1 788. His 
 biographer says it was afterwards ascertained 
 that John Wesley was in Shropshire, and at 
 the moment of his brother's death he and his 
 congregation were singing Charles Wesley's 
 hymn 
 
 " One army of the living God, 
 To his command we bow ; 
 Part of the host have crossed the flood, 
 And part are crossing now." 
 
 The spiritual vision it suggests is that of an 
 unbroken line of pilgrims approaching the 
 stream, and then waiting in " the land of Beu- 
 lah " for the summons to cross over into the 
 Celestial City. It makes us glad to see how 
 well such a conception antidotes the " Vision 
 of Mirza" in Addison's Spectator, The mel- 
 ancholy of a ceaseless disappearance through 
 the trap-doors of a bridge is truly unspeak- 
 
 able. Here all is full of cheer and joy. We 
 are so close to each other after all ! In our 
 feebleness and mistake we sometimes look 
 upon those who are taken from us as dead ; 
 whereas, the correct conception is that they 
 have never been so much alive as now. An aged 
 believer was met by his friend, who, grasp- 
 ing his hand, said, " Why, I had not thought 
 you were in the land of the living !" " I am 
 not yet," was the clearer answer, " but I shall 
 enter it soon." Those who are gone are pre- 
 served, those who are departed are at home, 
 those who are lost are saved. " That which 
 thou sowest is not quickened except it die." 
 In all the plenitude of enjoyment, in all the 
 exercise of powers newly invigorate, in the 
 very sunlight of reunion and communion, they 
 are walking this very day in an exalted exist- 
 ence, of which we know nothing as yet but 
 the glimmer of its gladness through the trans- 
 lucent gates of pearl. Said the dying Taylor, 
 " God has a work even in heaven for his chil- 
 dren to do." 
 
 935 Hebrews 12 : 18-24. C. M. D. 
 
 NOT to the terrors of the Lord, 
 
 The tempest, fire, and smoke ; 
 Not to the thunder of that word 
 
 Which God on Sinai spoke; 
 But we are come to Zion's hill, 
 
 The city of our God ; 
 Where milder words declare his will, 
 
 And speak his love abroad. 
 
 2 Behold the innumerable host 
 Of angels clothed in light ; 
 
 Behold the spirits of the just, 
 Whose faith is turned to sight ! 
 
 Behold the blest assembly there, 
 Whose names are writ in heaven ! 
 
 And God, the Judge of all, declare 
 Their vilest sins forgiven. 
 
 3 The saints on earth, and all the dead, 
 But one communion make ; 
 
 All join in Christ, their living Head, 
 
 And of his grace partake. 
 In such society as this 
 
 My weary soul would reft ; 
 The man that dwells where Jesus is 
 
 Must be for ever blest. 
 
 In Dr. Isaac Watts' Hymns this is No. 152 
 of Book II. It bears the title, " Sinai and 
 Sion," and refers to Hebrews 12 : 18-24. In- 
 deed, it is a paraphrase of that entire passage, 
 one of the most wonderfully picturesque in 
 all the Bible. The apostle is contrasting the 
 position of Christians under the new covenant 
 with that of believers under the old. He 
 brings to their remembrance the terms of 
 communication upon which they could hear 
 from God or send messages to heaven. Then 
 all was awful and alarming ; now all was 
 peace, pardon, and love. " For ye are not come 
 unto the mount that might be touched, and 
 that burned with fire, nor unto blackness, and
 
 CHRISTIAN FELLOWSHIP. 
 
 405 
 
 darkness, and tempest, and the sound of a 
 trumpet, and the voice of words ; which voice 
 they that heard entreated that the word should 
 not be spoken to them any more: (for they could 
 not endure that which was commanded. And 
 if so much as a beast touch the mountain, it 
 shall be stoned, or thrust through with a dart : 
 and so terrible was the sight, that Moses said, 
 I exceedingly fear and quake :) but ye are 
 come unto mount Sion, and unto the city of 
 the living God, the heavenly Jerusalem, and 
 to an innumerable company of angels, to the 
 general assembly and church of the firstborn, 
 which are written in heaven, and to God the 
 Judge of all, and to the spirits of just men 
 made perfect, and to Jesus the mediator of 
 the new covenant, and to the blood of sprink- 
 ling, that speaketh better things than that of 
 Abel." 
 
 935 "We are thine." S. M. 
 
 DEAR Saviour! we are thine, 
 
 By everlasting bands ; 
 Our hearts, our souls, we would resign 
 
 Entirely to thy hands. 
 
 2 To thee we still would cleave 
 With ever-growing zeal ; 
 
 If millions tempt us Christ to leave, 
 Oh, let them ne'er prevail ! 
 
 3 Thy Spirit shall unite 
 
 Our souls to thee, our Head ; 
 Shall form in us thine image bright, 
 And teach thy paths to tread. 
 
 4 Death may our souls divide 
 From these abodes of clay ; 
 
 But love shall keep us near thy side 
 Through all the gloomy way. 
 
 5 Since Christ and we are ore, 
 Why should we doubt or fear ? 
 
 If he in heaven has fixed his throne 
 He '11 fix his members there. 
 
 Dr. Philip Doddridge wrote this to go with 
 a sermon upon I. Corinthians 6:17. His title 
 was, " Being joined to Christ and one Spirit 
 with him." It has five stanzas, and is reck- 
 oned as No. 267 in his Hymns, 1755. The 
 believer is represented as having a living un- 
 ion to the Lord Jesus by faith. Thoroughly 
 consecrated to him, he takes his life from him 
 as the members of the body take it from the 
 head. His reverence for Jesus is simply mas- 
 terful and complete. Once, among the Scot- 
 tish highlands, the Queen of Great Britain, 
 storm-stayed, took refuge in a cottage. Not 
 till after she had gone did the simple-hearted 
 housekeeper know who it was she had shel- 
 tered under her roof. Then she quietly took 
 the chair which her sovereign had occupied, 
 and set it reverently aside, saying, " None 
 shall ever sit in that seat less than the heir of 
 a crown ! " Loyal word that ! And when 
 the august Monarch of heaven has conde- 
 
 scended just to enter our hearts, there is no 
 place there for any one less than one of his 
 children. There is nothing in all our posses- 
 sions that can possibly be too good for him. 
 Whatever he will grace with his touch, or 
 honor with his use, shall be reserved to him, 
 and to him alone. There is nothing more 
 pathetic than the length of self-devotion, to 
 the extreme of which young converts appear 
 ready to go. Like children, just come home 
 to a loved and loving parent, they rind luxury 
 in simply trying to surrender all all to him. 
 They are not going to be merely cinnamon-- 
 trees, fragrant in the outer bark only ; they 
 the rather choose sandal-wood for their sym- 
 bol, and mean to be strongest at the inner- 
 most heart, in order to fill the whole house 
 w r ith innocent love. 
 
 937 " Our common faith." S. M. 
 
 JESUS, our faith increase ; 
 
 Fast knit, O Lord, to thee, 
 Around us bind the bond of peace, 
 
 The Spirit's unity. 
 
 2 One God and Father ours, 
 One Christ his gift of love, 
 
 One Spirit shed in living showers, 
 One home prepared above. 
 
 3 To one glad hope we cling, 
 Through Jesus' life and death ; 
 
 One theme of saving grace we sing, 
 And ours one common faith. 
 
 4 Then grant us, Lord, one mind, 
 One will in all our ways, 
 
 One heart to thine own truth inclined, 
 One mouth to speak thy praise. 
 
 In the Hymns and Spiritual Songs com- 
 piled for the use of the denomination known 
 as the Plymouth Brethren, this poem was 
 published anonymously in 1870. Nothing is 
 known of the author, but the hymn itself is a 
 good expression of the urgent need of the 
 whole race, a larger measure of Christ's great 
 love in his followers. It is awful for men 
 to pervert piety into pressure, and turn grace 
 into grip ; and no sanctimoniousness of unc- 
 tuous talk can apologize for it. Pure, sweet 
 sunshine in God's vineyard was never intended 
 to dry up and harden the vines into wire, as 
 if their whole autumn work consisted in climb- 
 ing a trellis or strangling a tree. It is meant 
 to swell out fresh buds and broaden new 
 branches ; to warm up the leaves and render 
 more succulent the tendrils ; and by and by, 
 in the time thereof, to kindle the clusters with 
 luminous purple and flash their mysterious 
 juices into wine. 
 
 Indeed, indeed, what this poor, lost, weary 
 world needed, on the night when the Bethle- 
 hem angels sang, was not so much Christian- 
 ity as it was Christ ! And what this waiting,
 
 4 o6 
 
 THE CHURCH OF GOD. 
 
 wistful race wants here and needs to-day is 
 not so much a religion as it is some religious 
 men ; not so much Christ in creed and Christ 
 in miracle as it is Christ in love, Christ in life, 
 whole, human, and humane ! 
 
 938 Blest communion. S. M. 
 
 BLEST are the sons of peace, 
 Whose hearts and hopes are one ; 
 
 Whose kind designs to serve and please 
 Through all their actions run. 
 
 2 Thus on the heavenly hills 
 
 The saints are blest above, 
 Where joy like morning dew distills, 
 
 And all the air is love. 
 
 This is Dr. Watts' version of Psalm 1 33, S. 
 M. It consists of four stanzas, and is enti- 
 tled, " Communion of Saints, or, Love and 
 Worship in a Family." It finds a " parallel 
 passage " in the quaint legend of a Persian 
 sage : " Having once in my youth," he says, 
 " notions of severe piety, I used to rise in the 
 night to pray and read the Koran. And on 
 one occasion, as I was engaged in these exer- 
 cises, my father, a man of practical religion 
 and of eminent virtue, awoke while I was 
 studying aloud. I said to him, ' Behold, thy 
 other children are lost in slumber, but I alone 
 wake to praise God.' And he answered, 
 ' Son of my soul, it is better to sleep than to 
 wake to remark the faults of thy brethren.' " 
 In the biography of the author of this hymn, 
 it is related that he grew to be of so gentle 
 and gracious a disposition that once, when an 
 intimate friend, being indignant at some in- 
 jury inflicted upon him, blamed him for not 
 seriously reprehending the man who had done 
 it, he said, in tones of deprecation, " I wish, 
 my dear sir, you would do it for me ! " Such 
 songs as this must often have been sung in 
 the household of Sir Thomas Abney. This 
 must have been the " pious house " where 
 " zeal and friendship " often met.- 
 
 939 Meeting, after absence. S. M. 
 
 AND are we yet alive, 
 
 And see each other's face ? 
 Glory and praise to Jesus give 
 For his redeeming grace. 
 
 2 What troubles have we seen, 
 What conflicts have we passed, 
 
 Fightings without and fears within, 
 Since we assembled last ! 
 
 3 But out of all the Lord 
 Hath brought us by his love 
 
 And still he doth his help afford, 
 And hides our life above. 
 
 This piece of Rev. Charles Wesley is found 
 in the Hymns and Sacred Poems, 1749. It is 
 used at the opening session of an American 
 Conference in the Methodist denomination. 
 The presiding bishop gives it out, and then 
 
 follow the reading of the Scriptures and 
 prayer. Evangelical fervor vents itself in 
 loud responses to praise and supplication. 
 Living piety is naturally liturgical. Thus 
 prepared for business, a secretary, who 
 chooses his own assistants, is elected and the 
 roll of members is called. Seriousness ap- 
 pears in every face as names are called whose 
 owners are silent, " dead on the field of battle.'' 
 
 94O " Hold us, that we may not fall." S. M. 
 
 O CHRIST, the eternal Light 
 
 Of every sun and sphere ! 
 Illumine thou our mortal night, 
 
 And keep our spirits clear. 
 
 2 Let nothing evil smite, 
 Nor enemy invade, 
 
 And let us stainless be, and white, 
 By nothing base betrayed. 
 
 3 Guard thou the hearts of all, 
 But chiefly of thine own; 
 
 And hold us that we may not fall, 
 Through thy great might alone ! 
 
 4 That so our souls may sing, 
 When favoring light they see, 
 
 And every vow a tribute bring 
 To God in Trinity ! 
 
 This is one of the best of Rev. Samuel Wil- 
 loughby Duffield's pieces. It was one of the 
 fruits of his study of Latin hymns. He pub- 
 lished it in Landes Domini, 1 884, as a transla- 
 tion of the " Christe lumen perpetuum " of 
 Magnus Felix Ennodius, bishop of Pavia ; he 
 said no rendering of it into English for Chris- 
 tian use had ever been made of it before. 
 The sentiment suggested by it is quite fresh 
 and spirited. It represents the serene happi- 
 ness of the pardoned believer as he comes to 
 his first communion. He is now a child ac- 
 cepted into his Father's house. He loves, he 
 trusts, he rejoices, he sings. It would seem 
 as if a true Christian could not possibly live a 
 moment without experiencing the promptings 
 of these new feelings within. Satisfied that 
 God is faithful, and that Christ is in earnest, 
 the believer imbibes his Master's spirit. He 
 enters into an actual joyous repose of soul. 
 All his powers are reduced to obedience to 
 law and are working under rules of harmony 
 and naturalness. He has suddenly come back 
 to spiritual health ; and, like all convalescents, 
 feels generous and agreeable, glad to meet 
 and to make a world full of friends. Sin is 
 forgiven and the curse removed from his soul. 
 There may be a few clouds of old wrath still 
 hanging over his head ; but the storm is in 
 full retreat, and the thunders already growing 
 distant are no longer for him to hear. And 
 through many a little rift among their folds 
 his eye at times gains glimpses of the pure, 
 blue, stormless sky beyond them. Now and
 
 CHRISTIAN FELLOWSHIP. 
 
 407 
 
 then there comes a ray of serene sunshine, 
 so warm and fresh, so bright and gladdening, 
 that he lifts his heart in childlike greeting 
 unto him who sent it, and thankfully mur- 
 murs, " My Lord and my God ! " 
 
 94 | " Christian Love." S. M. 
 
 BLEST be the tie that binds 
 Our hearts in Christian love; 
 
 The fellowship of kindred minds 
 Is like to that above. 
 
 2 Before our Father's throne 
 We pour our ardent prayers ; 
 
 Our fears, our hopes, our aims are one, 
 Our comforts and our cares. 
 
 3 We share our mutual woes, 
 Our mutual burdens bear; 
 
 And often for each other flows 
 The sympathizing tear. 
 
 4 When we asunder part, 
 It gives us inward pain ; 
 
 But we shall still be joined in heart, 
 And hope to meet again. 
 
 5 This glorious hope revives 
 Our courage by the way ; 
 
 While each in expectation lives, 
 And longs to see the day. 
 
 6 From sorrow, toil, and pain, 
 And sin, we shall be free. 
 
 And perfect love and friendship reign 
 Through all eternity. 
 
 This is the best and most welcome of all 
 the hymns given to sacred use among the 
 churches by Rev. John Fawcett, D. D. It was 
 written in 1772. The traditional incident of 
 its composition is given in all the biographies of 
 this excellent man. It had this quaint origin. 
 After he had been preaching several years to 
 his faithful and loving flock at Wainsgate, 
 meanwhile his family increasing far more 
 rapidly than his income, he thought it was his 
 duty to accept a call to settle as pastor of a 
 Baptist church in London, to succeed the cel- 
 ebrated Dr. Gill, which he did. He preached 
 his farewell sermon to his church in York- 
 shire, and loaded six or seven wagons with his 
 furniture, books, etc., to be carried to his new 
 residence. All this time the members of his 
 poor church were almost broken - hearted ; 
 fervently did they pray that even now he 
 might not leave them ; and as the time for his 
 departure arrived, men, women, and children 
 clung around him and his family in perfect 
 agony of soul. The last wagon was being 
 loaded, when the good man and his wife sat 
 down on one of the packing-cases to weep. 
 Looking into his tearful face, while tears like 
 rain fell down her own cheeks, his devoted 
 wife said, " O John, John, I cannot bear this ! 
 I know not how to go !" " Nor I either," 
 said the good man ; " nor will we go. Un- 
 load the wagons and put everything in the 
 
 place where it was before." The people cried 
 for joy. A letter was sent to the church in 
 London to tell them that his coming to them 
 was impossible ; and the good man buckled 
 on his armor for renewed labors on a salary 
 of less than two hundred dollars a year. It is 
 said that this hymn was written to commem- 
 orate his continuance with his people. It was 
 not only useful then, but has been sung by 
 tens of thousands since, and no doubt will 
 be for generations yet to come. 
 
 Other invitations came to this devoted ser- 
 vant of God, but he invariably declined them, 
 and went along in his patient and growing 
 way in the midst of his loving people for a 
 generation more. In February, 1816, he re- 
 linquished his pastoral duties by reason of a 
 stroke of paralysis. He died July 25, 1817: 
 his last words were, as the end drew near, 
 " Come, Lord Jesus, come quickly !" 
 
 942 Christ's Presence. S. M. 
 
 JESUS, we look to thee, 
 
 Thy promised presence claim ; 
 
 Thou in the midst of us shall be, 
 Assembled in thy name. 
 
 2 Not in the name of pride 
 Or selfishness we meet : 
 
 From nature's paths we turn aside, 
 And worldly thoughts forget. 
 
 3 We meet the grace to take 
 Which thou hast freely given ; 
 
 We meet on earth for thy dear sake, 
 That we may meet in heaven. 
 
 4 Present we know thou art, 
 But, oh, thyself reveal! 
 
 Now, Lord, let every bounding heart 
 Thy mighty comfort feel. 
 
 5 Oh, may thy quickening voice 
 The death of sin remove ; 
 
 And bid our inmost souls rejoice, 
 In hope of perfect love. 
 
 The selection is made once more from the 
 Hymns and Sacred Poems of Rev. Charles 
 Wesley, Vol. II., 1749, a d entitled by him, 
 " At Meeting of Friends." 
 
 943 Christian Union. S. M. 
 
 \- LET party names no more 
 
 The Christian world o'erspread ; 
 Gentile and Jew, and bond and free, 
 Are one in Christ their head. 
 
 2 Among the saints on earth 
 Let mutual love be found ; 
 
 Heirs of the same inheritance, 
 With mutual blessings crowned. 
 
 3 Thus will the church below 
 Resemble that above, 
 
 Where streams of pleasure ever flow, 
 And every heart is love. 
 
 It is of singular interest that we discover 
 this touching little hymn, so appropriate for 
 singing at a Communion service, was com- 
 posed by the eminent Baptist minister, Rev.
 
 408 
 
 THE CHURCH OF GOD. 
 
 Benjamin Beddome, and first published in the 
 Bristol Baptist Collection, 1769. We choose 
 to leave the comment upon it to the great 
 Baptist preacher, the most honored, perhaps, 
 of all the leaders in that denomination, Rob- 
 ert Hall. He was bitterly opposed to the 
 dogma of close communion which still main- 
 tains itself in the Baptist Church of America, 
 but which is comparatively extinct in Great 
 Britain. " Reflect," he says, "on the enormous 
 impropriety of demanding a greater unifor- 
 mity amongst the candidates for admission 
 into the Church militant than is requisite for 
 union with the Church triumphant of claim- 
 ing from the faithful, while encompassed with 
 darkness and imperfection, more harmony 
 and correctness of sentiment than is necessary 
 to qualify them to sit down with Abraham, 
 Isaac, and Jacob, in the kingdom of God 
 of pretending to render a Christian society 
 more sacred and more difficult of access than 
 the abode of the Divine Majesty and of in- 
 vesting every little Baptist teacher with the 
 prerogative of repelling from his communion 
 a Howe, a Leighton, or a Brainerd, whom the 
 Lord of glory will welcome to his presence. 
 Transubstantiation presents nothing more re- 
 volting to the dictates of common sense." 
 
 944 " Glorious things." 8s, 75. D. 
 
 GLORIOUS things of thee are spoken, 
 
 Zion, city of our God! 
 He, whose word cannot be broken, 
 
 Formed thee for his own abode : 
 On the Rock of Ages founded, 
 
 What can shake thy sure repose ? 
 With salvation's walls surrounded, 
 
 Thou may'st smile at all thy foes. 
 
 2 See ! the streams of living waters, 
 Springing from eternal love, 
 
 Well supply thy sons and daughters, 
 
 And all fear of want remove : 
 Who can faint, while such a river 
 
 Ever flows their thirst to assuage? 
 Grace, which like the Lord, the Giver, 
 
 Never fails from age to age. 
 
 3 Round each habitation hovering, 
 See the cloud and fire appear 
 
 For a glory and a covering, 
 Showing that the Lord is near! 
 
 Thus deriving from their banner 
 Light by night and shade by day, 
 
 Safe they feed upon the manna 
 Which he gives them when they pray. 
 
 One of Rev. John Newton's best contribu- 
 tions to the Olney Hymns, 1779, entitled, 
 "Zion; or, The City of God." The piece, 
 which consists of five double stanzas, bristles 
 with Scripture references. Mainly it is founded 
 upon Psalm 87, and opens with the very words 
 of the third verse of it. But the chief mention 
 is made of Isaiah 33:20, 21: "Look upon 
 Zion, the city of our solemnities ; thine eyes 
 shall see Jerusalem a quiet habitation, a taber- 
 nacle that shall not be taken down ; not one 
 
 of the stakes thereof shall ever be removed, 
 neither shall any of the cords thereof be 
 broken. But there the glorious Lord will be 
 unto us a place of broad rivers and streams : 
 wherein shall go no galley with oars, neither 
 gallant ship pass thereby." 
 
 945 
 
 The covenant. 
 
 8s, 75. D. 
 
 HEAR what God the Lord hath spoken : 
 
 O my people, faint and few, 
 Comfortless, afflicted, broken, 
 
 Fair abodes I build for you ; 
 Scenes of heartfelt tribulation 
 
 Shall no more perplex your ways ; 
 You shall name your walls " Salvation," 
 
 And your gates shall all be " Praise." 
 
 2 There, like streams that feed the garden, 
 Pleasures without end shall flow; 
 
 For the Lord, your faith rewarding, 
 
 All his bounty shall bestow. 
 Still in undisturbed possession 
 
 Peace and righteousness shall reign ; 
 Never shall you feel oppression, 
 
 Hear the voice of war again. 
 
 3 Ye, no more your suns descending, 
 Waning moon no more shall see, 
 
 But, your griefs for ever ending, 
 
 Find eternal noon in me. 
 God shall rise, and shining o'er you, 
 
 Change to day the gloom of night ; 
 He, the Lord, shall be your Glory, 
 
 God, your everlasting Light. 
 
 This is one of the contributions of William 
 Cowper to the Olney Hymns, 1779. It stands 
 as No. 65 of Book L, and is entitled, " The 
 Future Peace and Glory of the Church." The 
 text referred to is found in Isaiah 60 : 1 5-20. 
 Indeed, the hymn is almost a paraphrase of 
 the promise in that passage. The good Lord 
 does not lose patience with even his weakest 
 saints ; he expostulates, and renews covenant 
 engagements, and presses his unfaltering 
 love. Then, if murmuring continue, he takes 
 the complaining believer at his word and 
 gives to him his own will. We must be very 
 careful about quick speeches. When the 
 people murmured, the voice came from 
 heaven to Moses and Aaron : " Say unto 
 them, As truly as I live, saith the Lord, as ye 
 have spoken in mine ears, so will I do to you." 
 Our very thoughts are heard in heaven. God 
 says he will do to you " as ye have spoken." 
 Then be cautious ; and moreover, remember 
 that our ways of expression recoil upon us. 
 Words ill-considered, like muskets ill-loaded, 
 often kick back with more force than they 
 shoot. God says to you precisely what you 
 say to your children " If you get in the habit 
 of crying out, ' I cannot, I cannot,' you certain- 
 ly never can." 
 
 946 The Church One. 8s, 75. D. 
 
 THROUGH the night of doubt and sorrow, 
 
 Onward goes the pilgrim band, 
 Singing songs of expectation, 
 
 Marching to the promised land.
 
 CHRISTIAN FELLOWSHIP. 
 
 409 
 
 Clear before us, through the darkness, 
 Gleams and burns the guiding light ; 
 
 Brother clasps the hand of brother, 
 Stepping fearless through the night. 
 
 2 One the light of God's own presence, 
 O'er his ransomed people shed, 
 
 Chasing far the gloom and terror, 
 Brightening all the path we tread : 
 
 One the object of our journey, 
 One the faith which never tires, 
 
 One the earnest looking forward, 
 One the hope our God inspires. 
 
 3 One the strain the lips of thousands 
 Lift as from the heart of one; 
 
 One the conflict, one the peril, 
 
 One the march in God begun : 
 One the gladness of rejoicing 
 
 On the far eternal shore, 
 Where the one Almighty Father 
 
 Reigns in love for evermore. 
 
 Rev. Sabine Baring-Gould gave this fine 
 hymn to the English-speaking world in the 
 Peoples Hymnal, 1867. Some alterations 
 were made or accepted in it afterwards in 
 Hymns, Ancient and Modern, 1875. It is a 
 translation of a piece written by the Danish 
 Professor of Languages and Literature at the 
 Academy of Soro in Zealand, Denmark, Bern- 
 hardt Severin Ingemann; born 1789, died 
 1862. 
 
 Kingsland, in 1838. It was his first and only 
 charge. Part of the time he labored in con- 
 junction with Rev. John Campbell; but on 
 the death of his associate he assumed the 
 entire responsibility, until after forty-six years 
 of toiling in his little corner of the Master's 
 vineyard, he laid down life's burdens at Reed- 
 ham, July 3, 1884. He wrote but few hymns, 
 and these were mainly published in maga- 
 zines. The piece quoted is said to have been 
 first sung June 16, 1844, at the jubilee of the 
 old Congregational Chapel, Kingsland. 
 
 948 
 
 The army of God. 
 
 los. 3!. 
 
 FOR all thy saints, who from their labors rest, 
 Who thee by faith before the world confessed, 
 Thy name, O Jesus, be for ever blest. 
 
 2 Thou wast their rock, their Fortress, and their 
 
 Might ; 
 
 Thou, Lord, their Captain, in the well-fought fight ; 
 Thou, in the darkness drear, their Light of light. 
 
 Oh, may thy soldiers, faithful, true, and bold, 
 _ ight as the saints who nobly fought of old, 
 And win, with them, the victor's crown of gold. 
 
 I 
 
 947 Christian Union. 8s, 75. D. 
 
 HAIL ! thou God of grace and glory ! 
 
 Who thy name hast magnified, 
 By redemption's wondrous story, 
 
 By the Saviour crucified ; 
 Thanks to thee for every blessing, 
 
 Flowing from the Fount of love; 
 Thanks for present good unceasing, 
 
 And for hopes of bliss above. 
 
 2 Hear us, as thus bending lowly, 
 Near thy bright and burning throne; 
 
 We invoke thee, God most holy ! 
 
 Through thy well beloved Son ; 
 Send the baptism of thy Spirit, 
 
 Shed the pentecostal fire; 
 Let us all thy grace inherit. 
 
 Waken, crown each good desire. 
 
 3 Bind thy people. Lord ! in union, 
 With the sevenfold cord of love ; 
 
 Breathe a spirit of communion 
 
 With the glorious hosts above ; 
 Let thy work be seen progressing ; 
 
 Bow each heart, and bend each knee; 
 Till the world, thy truth possessing, 
 
 Celebrates its jubilee. 
 
 Inheriting from his mother the fire and elo- 
 quence of the Celts, it is no wonder that Rev. 
 Thomas William Baxter Aveling won a fame 
 as a pulpit orator. He was born at Castle- 
 town, Isle of Man, May II, 1815, and began 
 to study at a private school in Cambridge- 949 
 shire, England. His parents were by no 
 means religious people, and he received' little 
 encouragement at home when he began his 
 education for the ministry at Highbury Col- 
 lege. Finishing his four years' course, he was 
 ordained to the Congregational pastorate of 
 
 5 But, jo, there breaks a yet more glorious day : 
 The saints triumphant rise in bright array : 
 The King of glory passes on his way. 
 
 6 From earth's wide bounds, from ocean's farthest 
 
 coast, 
 
 Through gates of pearl streams in thecountless host, 
 Singing to Father, Son, and Holy Ghost. 
 
 This piece, perhaps the most popular of all 
 Bishop William Walsham How's composi- 
 tions, was first published in Hymns for Saints' 
 Days, and Other Hymns, by a Layman (Earl 
 Nelson), 1864. It consisted of eleven stanzas, 
 from which varying selections have been made 
 for the later hymnals. It has been praised by 
 the best critics, accepted by the highest au- 
 thorities, introduced in nearly all the compila- 
 tions over the world, and is worthily going to 
 be one of the standard hymns of Christendom. 
 It voices the eagerness of the demand, which 
 every believing heart cherishes, for its own 
 part and right in the sainthood of past genera- 
 tions in the great Church of God. It fairly 
 takes our breath away as we seem to see 
 the matchless procession which the final verse 
 conjures up before our imagination "Through 
 gates of pearl streams in the countless host !" 
 
 Sabbath- School Meeting. 
 
 SAVIOUR King, in hallowed union, 
 
 At thy sacred feet we bow; 
 Heart with heart, in blest communion 
 
 Join to crave thy favor now ! 
 Though celestial choirs adore thee, 
 
 Let our prayer as incense rise, 
 And our praise be set before thee, 
 
 Sweet as evening sacrifice. 
 
 8s, 73. D.
 
 4io 
 
 THE CHURCH OF GOD. 
 
 2 Heavenly Fount, thy streams of blessing 
 Oft have cheered us on our way ; 
 
 By thy power and grace unceasing 
 
 We continue to this day. 
 Raise we then with glad emotion 
 
 Thankful lays; and, while we sing, 
 Vow a pure, a full devotion 
 
 To thy work, O Saviour King! 
 
 3 When we tell the wondrous story" 
 Of thy . ich, exhaustless love, 
 
 Send thy Spirit, Lord of glory, 
 
 On the youthful heart to move ! 
 Oh, that he, the ever living, 
 
 May descend, as fruitful rain, 
 Till the wilderness, reviving, 
 
 Blossoms as the rose again ! 
 
 This poem appeared anonymously in 1861, 
 and was published in a collection of hymns 
 for the Presbyterian Sunday-School use. Its 
 authorship has never been given, and later 
 attempts at identifying it have been unsuc- 
 cessful. It has proved, however, very popu- 
 lar, its spirit being simple but earnest. Look 
 in for a moment, in imagination, upon a 
 working and effective Sunday-School. Mark 
 one peculiarity in attitude. The pupil, in the 
 intensity of his interest, has leaned forward 
 from the bench ; and the instructor, in the 
 absorption of his subject, has bent forward 
 from the chair, and that circle of foreheads 
 almost touch each other. We, who are a 
 little enthusiastic in such matters, call that 
 characteristic posture the " Sunday-School 
 arch." You never find it except at the seats 
 of the most intelligent and faithful teachers. 
 Remember that they have studied that lesson 
 most carefully, and that their whole hearts 
 are in the duty they are doing. Remember 
 that they have wrestled in earnest prayer on 
 bended knees before their Lord that very 
 morning, pleading for all needed assistance. 
 Then bear in mind that their pupils love 
 them, honor them, and now listen with all 
 the inquisitiveness of kindled desire to learn 
 something new and fresh. And the eyes fill 
 sometimes with the suffusion of tender appeal 
 and affectionate exhortation. Ah, is not this 
 the place in which to educate a soul for God ? 
 And is there not in this Sunday-School arch a 
 fitting symbol of the divine promise, the very 
 bow of the ancient covenant, bending over 
 these young immortals with its benediction 
 of peace ? Keep a child there, in that focus 
 of intense spiritual heat and light, aglow for 
 a term of years. Let him grow up under it. 
 Let that immature form become manlier, and 
 perforce straighten somewhat with tallness ; 
 and that other form that has been bending 
 with eagerness begin to stoop with age ; and 
 still let the patient process be continued and 
 never relax until the place is changed and the 
 pupil becomes a teacher, and, beginning with 
 
 a little group, makes and tends a new arch of 
 his own ; what will be the result of all this 
 pressure of training in the truth ? Go ask 
 church records what it has been. Read the 
 names of those who come from the Sabbath 
 classes into communion and membership. 
 
 95O " These little ones." 8s, 75. D. 
 
 SAVIOCR ! who thy flock art feeding 
 With the shepherd's kindest care, 
 
 All the feeble gently leading, 
 While the lambs thy bosom share 
 
 2 Now, these little ones receiving, 
 Fold them in thy gracious arm ; 
 
 There, we know, thy word believing, 
 Only there, secure from harm. 
 
 3 Never, from thy pasture roving, 
 Let them be the lion's prey ; 
 
 Let thy tenderness, so loving, 
 Keep them all life's dangerous way : 
 
 4 Then within thy fold eternal 
 Let them find a resting-place, 
 
 Feed in pastures ever vernal, 
 Drink the rivers of thy grace. 
 
 This is one of Dr. Miihlenberg's most 
 widely known hymns and was published first in 
 the Prayer Book Collection, 1826. It is filled 
 with tenderness toward the defenceless lambs 
 of the flock, the little children, who must ever 
 be especially dear to the church for their very 
 weakness. It has come to be confessed by 
 the wisest philosophers that the clearest evi- 
 dence of a lofty civilization for any people in 
 any age or clime is found in the provisions 
 which are made for little children. Savages 
 bind up their infants with afflictive thongs of 
 bark, as the most expeditious disposal to be 
 made of them. Never till a land has leisure, 
 never till a nation has refinement, never till 
 most of the steps upward have been taken in 
 the way towards exalted attainment, does there 
 come even one look of appreciation or sym- 
 pathy for these " feeble folk " of society more 
 than the merest necessities of existence or the 
 exigencies of convenience require. He who, 
 with kind heart and subtle ingenuity of in- 
 vention, sits down at his desk to illuminate a 
 juvenile volume with an extraordinary frontis- 
 piece, or who toils at his bench to construct a 
 mechanical toy for a little child, is in one 
 sense both the product and the type of the 
 truest and the highest civilized humanity. 
 
 951 
 
 Before the Administration. 
 
 1 THE mercy of the Lord is from everlasting to ever- 
 
 lasting upon | them that I fear him, || And his 
 righteousness | unto | children's | children. 
 
 2 To such as keep his | covenant ; || And to those that 
 
 remember his com- | mandments to | do | them. 
 
 3 SUFFER little children to come unto me, and for- | bid 
 
 them | not: || For of | such" Ms the | kingdom' 'of | 
 heaven. 
 
 4 FOR the promise is unto you, and | to your | children ; 
 
 II And to all that are afar off, even as many as the | 
 Lord our | God shall | call.
 
 THE ORDINANCE OF BAPTISM. 
 
 411 
 
 After the Administration. 
 
 1 THEN will I sprinkle clean | water- -up- | on you, || 
 
 And | ye shall | be | clean ; 
 
 2 A new heart also | will I | give you, || And a new 
 
 spirit | will I | put with- | in you, 
 
 3 And I will take away the stony heart | out of- -your | 
 
 flesh, || And I will | give- -you a | heart of [ flesh. 
 
 4 I will pour my Spirit up- | on thy | seed, || And my | 
 
 blessing- -up- | on thine | offspring: 
 
 5 And they shall spring up as a- mong the | grass,'! 
 
 a iney snail spimg uy as a.- 
 
 As | willows- - oy the | water- 
 
 Gloria Patri. 
 
 courses. 
 
 Some passages from the Word of God 
 which were compiled for the Choir to sing in 
 the administration of the ordinance of bap- 
 tism. 
 
 952 Genesis 28 : ' 19-22. , C. M. 
 
 O GOD of Bethel, by whose hand 
 
 Thy people still are fed ; 
 Who through this weary pilgrimage 
 
 Hast all our fathers led! 
 
 2 Our vows, our prayers, we now present 
 Before thy throne of grace ; 
 
 God of our fathers ! be the God 
 Of their succeeding race. 
 
 3 Through each perplexing path of life 
 Our wandering footsteps guide ; 
 
 Give us, each day, our daily bread, 
 And raiment fit provide. 
 
 4 Oh, spread thy covering wings around 
 Till all our wanderings cease, 
 
 And at our Father's loved abode 
 Our souls arrive in peace. 
 
 5 Such blessings from thy gracious hand 
 Our humble prayers implore; 
 
 And thou shall be our chosen God, 
 Our portion evermore. 
 
 Dr. Philip Doddridge wrote this hymn to be 
 sung after a sermon on " Jacob's Vow," Gen- 
 esis 28 : 20-22, which he preached on January 
 1 6, 1737. This is the hymn which was found 
 among the effects of David Livingstone, the 
 one which sustained his heart through the 
 wilderness journeys over Africa, and which, as 
 his favorite, was sung at his funeral beneath 
 the arches of Westminster Abbey, April 18, 
 1 874. It is usually considered a family hymn 
 now, and is of great service at domestic devo- 
 tion. One of the prominent ministers of New 
 York sent a circular letter to many ministers 
 and others asking the particulars of their 
 conversion. In the answers as to the human 
 instrumentality which had largest influence in 
 leading the soul to decision, the Christian 
 home has the foremost place. Rev. N. G. 
 Cheney says : " My mother had the strongest 
 power over my heart. She died when I was 
 a youth. But in everything else that moved 
 me I could feel that power clearly. Next to 
 home influence was preaching." Rev. Dun- 
 can McGregor, who was converted in a re- 
 vival, reverses the order, and gives as the hu- 
 man means of his conversion : " Preaching 
 
 and mother's prayers." So Dr. Cuyler says : 
 " Both pastor and mother." Several Brook- 
 lyn Sunday-School superintendents, also, 
 when asked at the gate of heaven, " What 
 brings you here ?" will reply to the angel : " A 
 mother's tear and prayer." One of them 
 says : " A mother's early teaching, prayers, 
 and constant consistent life before me had, 
 I think, most influence in deciding my course, 
 though a faithful Sunday-School teacher and 
 pastor were, perhaps, also used as instru- 
 ments." Dr. Francis, of Greenpoint, who 
 was converted in a college revival, attributes 
 the largest credit for that step, outside of the 
 Holy Spirit, to his mother's influence and ex- 
 ample, which had more to do with moulding 
 his life than all other instrumentalities. Very 
 beautiful is Dr. J. G. Roberts' reply: " I was 
 converted in very early childhood through the 
 influence of parental teaching. My father 
 used to instruct us in the Bible every Sunday, 
 and at the close of one of our lessons he 
 asked that those of us who would give our 
 hearts to Christ should come and kiss him. 
 That was the time I was converted." Rev. 
 J. G. Phipps says that he became seriously 
 impressed from the age of eleven through 
 the faithfulness of parents, his father being a 
 pastor who preached outside of the pulpit as 
 well as in it. Dr. Withrow was converted at 
 the age of eleven by " a solemn scene at fam- 
 ily worship one Sunday evening." Dr. A. H. 
 Plumb, of Boston, attributes his conversion 
 to the same home-influence, although the im- 
 mediate occasion of his final decision was the 
 " personal efforts of my pastor, added to the 
 testimony of happy and consistent Christians 
 talking about religion in the store where I was 
 clerk at a time when, setting out in life, I felt 
 the need of a friend." Dr. William M. Tay- 
 lor, of New York, says : " I cannot speak of 
 any precise date of conversion at all ; I grew 
 up into the Church under the training of wise 
 Christian parents." 
 
 953 Christ receiving children. C. M. 
 
 SEE Israel's gentle Shepherd stands, 
 
 With all-engaging charms ! 
 Hark ! how he calls the tender lambs, 
 
 And folds them in his arms ! 
 
 2 " Permit them to approach," he cries, 
 " Nor scorn their humble name; 
 
 For 't was to bless such souls as these 
 The Lord of angels came." 
 
 3 We bring them, Lord, in thankful hands, 
 And yield them up to thee ; 
 
 Joyful that we ourselves are thine 
 Thine let our offspring be. 
 
 Dr. Philip Doddridge introduced this into 
 his Hymns, 1755, as No. 198 : " Christ's con-
 
 412 
 
 THE CHURCH OF GOD. 
 
 descending Regard to Little Children, Mark 
 10: 14. 
 
 954 
 
 C. M. 
 
 A Christian Child. 
 
 Bv cool Siloam's shady rill 
 
 How fair the lily grows ! 
 How sweet the breath beneath the hill 
 
 Of Sharon's dewy rose ! 
 
 2 Lo ! such the child whose early feet 
 The paths of peace have trod ; 
 
 Whose secret heart, with influence sweet, 
 Is upward drawn to God. 
 
 3 By cool Siloam's shady rill 
 The lily must decay : 
 
 The rose that blooms beneath the hill 
 Must shortly fade away. 
 
 4 And soon, too soon, the wintry hour 
 Of man's maturer age 
 
 May shake the soul with sorrow's power 
 And stormy passion's rage. 
 
 5 O thou, whose infant feet were found 
 Within thy Father's shrine, 
 
 Whose years, with changeless virtue crowned, 
 Were all alike divine ! 
 
 6 Dependent on thy bounteous breath, 
 We seek thy grace alone 
 
 In childhood, manhood, age and death, 
 To keep us still thine own. 
 
 This familiar hymn was first published by 
 Bishop Reginald Heber in the Christian Ob- 
 server, April, 1812. The first line was, " By 
 cool Siloam's shady fountain." Subsequently 
 he re-wrote the piece in its present form, and 
 it was put in his posthumous collection of 
 Hymns, 1827, 
 
 955 
 
 S. M. 
 
 Our Children. 
 
 GREAT God, now condescend 
 
 To bless our rising race; 
 Soon may their willing spirits bend, 
 
 The subjects of thy grace. 
 
 2 Oh, what a pure delight 
 Their happiness to see : 
 
 Our warmest wishes all unite, 
 To lead their souls to thee. 
 
 3 Now bless, thou God of love, 
 This ordinance divine; 
 
 Send thy good Spirit from above, 
 And make these children thine. 
 
 The circumstances of John Fellows' life 
 are surrounded with much obscurity, even 
 the time and place of his birth being un- 
 known. He is supposed to have been a 
 poor shoemaker living in Birmingham, Eng- 
 land, a member of the Baptist denomination. 
 In the records of that church, which was for- 
 merly in Cannon St., Birmingham, the death 
 of John Fellows is entered as having occurred 
 July 30, 1785. In view of the fact that he 
 published a number of books both in prose 
 and poetry, it is surprising that so little is 
 known of his career. He wrote many hymns 
 on the subject of Baptism ; the one given 
 here was published with a number of others 
 in 1 773, and has remained in general use. It 
 
 is a prayer for the favor of God upon the 
 young, that they may be willing to accept his 
 guidance in their daily life, and so escape the 
 errors into which they may so easily fall if 
 they attempt to direct their course by their 
 own wisdom. The Bible contains many in- 
 stances of the grievous mistakes which even 
 well-meaning men may commit, if they yield 
 to an influence from without which is not 
 wise and pure. It is instinctive with us all 
 to believe that Jacob was more sinned 
 against than sinning. To much of his early 
 wrong-doing he was put up. A character, 
 never over-strong at the best, was overborne 
 by one which was stronger. There is an an- 
 cient proverb which has in it much wisdom ; 
 " A child may have more of his mother than 
 her blessing." Jacob had Isaac's blessing 
 and enjoyed Rebekah's advice ; and it was 
 just this last which hurt him, and put him to 
 bed on the stones at Bethel. Her injudi- 
 cious partiality brought upon him his temp- 
 tation. In the domestic drama of deceit 
 she played Jezebel to his Ahab. She knew 
 the exact cast to make. Her part became 
 her, and showed her unusual gifts in that di- 
 rection. But she had her hands full to get 
 this son of hers through his drill any way. 
 And that midnight departure from his home 
 was what it came to. 
 
 956 " Suffer them to come." S. M. 
 
 THE Saviour kindly calls 
 
 Our children to his breast ; 
 He folds them in his gracious arms, 
 
 Himself declares them blest. 
 
 2 "Let them approach," he cries, 
 " Nor scorn their humble claim ; 
 
 The heirs of heaven are such as these, 
 For such as these I came." 
 
 3 With joy we bring them, Lord, 
 Devoting them to thee, 
 
 Imploring, that, as we are thine, 
 Thine may our'offspring be. 
 
 This hymn, by Bishop Onderdonk, was con- 
 tributed to the Prayer Book Collection, 1826. 
 It is an adaptation from a poem by Rev. Dr. 
 Doddridge, and is entitled " Christ Accepting 
 Children." There is an expression in the last 
 verse which it may be well for us to ponder : 
 " As we are thine, thine may our offspring 
 be." When we stop to think of it, are we 
 sure that we ourselves are fit models for others 
 to follow ? There is a verse in Colossians 
 which says, " Children, obey your parents in 
 all things : for this is well pleasing unto the 
 Lord." Most of us know what that means, 
 and first and last have had it somewhat ex- 
 tensively explained to us. But do we now 
 dwell as much on this : " Fathers, provoke
 
 THE ORDINANCE OF BAPTISM. 
 
 413 
 
 not your children to anger, lest they be dis- 
 couraged." I distinctly remember that, as a 
 child, I thought this one of the wisest texts in 
 the Bible, and used to get a good deal of com- 
 fort out of it in seasons of home depres- 
 sion. A child has the keenest sort of sense 
 of injustice. Generally a decent boy means 
 well, if we can only get at what he means. 
 He wants a chance to explain. More real 
 wrong has been done to after life than in any 
 other way by hasty and impetuous demands 
 for unquestioning silence, when a child has 
 only been trying to make his righteousness 
 appear. The saddest of all my human ex- 
 periences, I do here soberly assert, have been 
 when I was unable to secure a fair showing, 
 and got " discouraged." 
 
 957 " This child we dedicate." L. M. 
 
 THIS child we dedicate to thee, 
 
 O God of grace and purity ! 
 
 Shield it from sin and threatening wrong, 
 
 And let thy love its life prolong. 
 
 2 Ohj may thy Spirit gently draw 
 Its willing soul to keep thy law ; 
 May virtue, piety, and truth 
 Dawn even with its dawning youth. 
 
 3 We too, before thy gracious sight, 
 Once shared the blest baptismal rite, 
 And would renew its solemn vow 
 
 With love, and thanks, and praises, now. 
 
 4 Grant that, with true and faithful heart, 
 We still may act the Christian's part, 
 Cheered by each promise thou hast given, 
 And laboring for the prize in heaven. 
 
 The information in regard to this hymn 
 comes to us in fragments. Professor F. M. 
 Bird contributes a date, 1823, while Putnam's 
 Singers and Songs of the Liberal Faith, 1875, 
 speaks of it as a translation from the German. 
 No poem which corresponds to it, however, 
 has been traced, and it seems fair to regard it 
 as the original work of Rev. Dr. Samuel Gil- 
 man, a Unitarian clergyman who was born 
 at Gloucester, Mass., February 16, 1791. He 
 graduated at Harvard College in 1811, and 
 eight years afterward became the pastor of 
 a Unitarian church at Charleston, S. C. ; re- 
 maining in this charge until his death, which 
 occurred at Kingston, Mass., February 9, 1858. 
 The hymn is appropriate for baptismal occa- 
 sions, and expresses the desire of the parent 
 that the child may grow in grace as it does in 
 years. If there be any truth in the line " The 
 child is father of the man," it is manifest 
 most plainly in religious life. The young be- 
 liever perpetuates himself in the old. Mau- 
 rice, son of William the Silent, at the age of 
 seventeen, took for his device a fallen oak, 
 with a young sapling springing from its root ; 
 to this he gave the motto, Tandem fit surcu- 
 
 lus arbor, " The sapling will by and by be- 
 come a tree." It seems very trite to write all 
 that out soberly ; but really it is a thing most 
 unfortunately forgotten. 
 
 953 " They are thine." L. M. 
 
 DEAR Saviour, if these lambs should stray 
 From thy secure enclosure's bound, 
 
 And, lured by worldly joys away, 
 Among the thoughtless crowd be found 
 
 2 Remember still that they are thine, 
 That thy dear sacred name they bear ; 
 
 Think that the seal of love divine, 
 The sign of covenant grace they wear. 
 
 3 In all their erring, sinful years, 
 Oh, let them ne'er forgotten be; 
 
 Remember all the prayers and tears 
 Which made them consecrate to thee. 
 
 4 And when these lips no more can pray, 
 These eyes can weep for them no more, 
 
 Turn thou their feet from folly's way; 
 The wanderers to thy fold restore. 
 
 This " Prayer on behalf of Children," as it 
 is entitled, is one of the most beautiful and 
 touching of the poems written by Mrs. Abby 
 Bradley Hyde. It was first published in 
 Nettleton's Village Hymns, 1824, and has 
 become a general favorite on account of a 
 certain pathos and tenderness of sentiment it 
 possesses. Its closing stanzas remind many 
 of us of the loving mothers who have watched 
 over the lambs of the flock and followed their 
 steps with fervent prayers. One of these faith- 
 ful guardians, now gone to her rest, used to 
 take her children with her into her chamber, 
 whenever an hour from the busy day could 
 be found. There she would read a Bible- 
 story with them or to them ; sometimes about 
 Samuel, and David, and Joseph ; but more 
 often about Jesus, and Mary, and Lydia, and 
 Timothy. Then she would question, and con- 
 verse, and explain till the mind had caught 
 the truth it needed and the conscience had 
 felt it. She kneeled then by the chair, and 
 the child knelt likewise. Sometimes she prayed 
 for him, oftener with him. He was taught to 
 repeat, as his own request to an unseen God, 
 the petitions, short and simple, she uttered. 
 And so years passed on, and there is no for- 
 getting, even now, the power of those seasons. 
 She respected her engagement with her Sa- 
 viour. She talked of it, and urged it, and lived 
 in it, so firmly, that her words were carved in 
 the slab over her grave, " My covenant-keep- 
 ing God." 
 
 959 The Rock of Ages. 
 
 ROCK of Ages, cleft for me ! 
 
 Let me hide myself in thee ; 
 
 Let the water and the blood, 
 
 From thy wounded side that flowed, 
 
 Be of sin the perfect cure ; 
 
 Save me, Lord ! and make me pure. 
 
 75. 61.
 
 414 
 
 THE CHURCH OF GOD. 
 
 2 Should my tears for ever flow, 
 Should my zeal no languor know, 
 This for sin could not atone, 
 Thou must save and thou alone : 
 In my hand no price I bring; 
 Simply to thy cross I cling. 
 
 3 While I draw this fleeting breath, 
 When mine eyelids close in death, 
 When I rise to worlds unknown, 
 And behold thee on thy throne, 
 Rock of ages, cleft for me ! 
 
 Let me hide myself in thee. 
 
 A hymn, which the great prime-minister of 
 England, W. E. Gladstone, would pause long 
 enough to put into beautiful Latin, and which 
 the English-speaking world now agrees to 
 pronounce the supreme hymn of the language, 
 only needs to be sung : the day of annotations 
 upon it has passed. It first appeared in the 
 English Gospel Magazine for October, 1775, in 
 an article entitled " Life a Journey." A familiar 
 signature that was known by all, Minimus, 
 showed the author to be Rev. Augustus Mon- 
 tague Toplady. Next year, March, 1776, the 
 piece was enlarged, altered at points, and re- 
 printed. In 1815 Thomas Cotterill changed 
 many of the stanzas, compacting the lines, 
 and so produced a lyric of three verses in- 
 stead of the original four. This one now be- 
 fore us is Cotterill's form ; it has really dis- 
 placed the original composition of the previ- 
 ous century ; it is smoother, shorter, and more 
 musical, as well as less rugged in theology. 
 
 73.6! 
 
 96O ' ' Manifest thyself. " 
 
 SON of God ! to thee I cry : 
 By rhe holy mystery 
 Of thy dwelling here on earth, 
 By thy pure and holy birth, 
 Lord, thy presence let me see, 
 Manifest thyself to me. 
 
 2 Lamb of God ! to thee I cry : 
 By thy bitter agony, 
 
 By thy pangs to us unknown, 
 By thy spirit's parting groan, 
 Lord, thy presence let me see, 
 Manifest thyself to me. 
 
 3 Prince of Life ! to thee I cry: 
 By thy glorious majesty, 
 
 By thy triumph o'er the grave, 
 Meek to suffer, strong to save, 
 Lord, thy presence let me see, 
 Manifest thyself to me. 
 
 4 Lord of glory, God most high, 
 Man exalted to the sky ! 
 
 With thy love my bosom fill, 
 Prompt me to perform thy will 
 Then thy glory I shall see, 
 Thou wilt bring me home to thee. 
 
 Written by Richard Mant, D. D., Bishop 
 of Down and Connor in Ireland. It used to 
 begin with the line, " Saviour, who exalted 
 high," and may be found in his Holydays of 
 the Church ; or, Scripture Narratives of our 
 Blessed Lara's Life and Ministry, 1828. 
 
 The reference is to the conversation between 
 Jesus and his disciples as recorded in John 
 14 : 22. But there is here in the hymn a 
 measure of wrestling desire, as if one were 
 under the pressure of pain, and could not see 
 his way. Such experiences are common to 
 the best of believers. We think we ought to 
 be made to understand the mysteries of life ; 
 God ought to explain himself more. But the 
 truth is, we could not comprehend the divine 
 Being or his character or his providence. 
 Our capacities are not sufficient ; God is will- 
 ing but we are not able. In one of the Conti- 
 nental galleries is an exquisite painting by 
 Murillo, entitled, " The Vision of Saint Au- 
 gustine." It represents a dream of this great 
 father of the church, narrated by himself. 
 He tells us that while busied in writing his 
 discourse upon the Trinity, he wandered along 
 the seashore wrapped in meditation. Sud- 
 denly he beheld a child, who, having dug a 
 hole in the sand, appeared to be bringing 
 water from the sea to fill it. Augustine in- 
 quired what was the object of his task ? He 
 replied that he intended to empty into this 
 cavity all the waters of the great deep. Of 
 course the philosopher exclaimed, " Impossi- 
 ble !" But the boy answered, " Not more im- 
 possible, surely, than for thee, O Augustine, 
 to explain the mystery on which thou art 
 meditating !" There is a theme for any 
 chastened and thoughtful imagination ! See 
 that tall figure in priestly robes, on the bor- 
 der of the sea, looking pitifully down upon 
 the Divine Child the infant Christ holding 
 in his slender hand his scoop of shell, his 
 ladle, his small bowl of water, while he looks 
 up so wise with the majesty of a sweet sug- 
 gestion of rebuke in his gentle face ! 
 
 96 I " Till he come." 73, 6s. 
 
 "TILL He come:" oh, let the words 
 Linger on the trembling chords ; 
 Let the little while between 
 In their golden light be seen ; 
 Let us think how heaven and home 
 Lie beyond that "Till he come." 
 
 2 When the weary ones we love 
 Enter on their rest above, 
 Seems the earth so poor and vast, 
 
 All our life joy overcast ? , 
 
 Hush, be every murmur dumb ; 
 It is only " Till he come." 
 
 3 See, the feast of love is spread, 
 Drink the wine, and break the bread ; 
 Sweet memorials, till the Lord 
 
 Call us round his heavenly board ; 
 Some from earth, from glory some, 
 Severed only" Till he come." 
 
 Another of the hymns of Rev. Edward 
 Henry Bickersteth, D.D.,and characterized by 
 his peculiar views as a pronounced premillen- 
 narian of the school to which Mr. Spurgeon,
 
 THE LORDS SUPPER. 
 
 415 
 
 Dr. Bonar, Dr. MacLaren, Mr. Moody, with 
 most of the modern evangelists, have always 
 been represented as prominent adherents. It 
 is an almost literal paraphrase of the words 
 found in the story of the first Lord's Supper : 
 " For as often as ye eat this bread, and drink 
 this cup, ye do show the Lord's death till he 
 come." The piece was written in 1861, and 
 first printed in his work, The Blessed Dead, 
 1862. There are four six-line stanzas to it 
 altogether, and it has the text affixed to it for 
 its proper reference, I. Corinthians 11: 26. 
 
 962 " Wash me, Saviour." 73. 61. 
 
 ROCK of Ages, cleft for me ! 
 
 Let me hide myself in thee ; 
 
 Let the water and the blood, 
 
 From thy wounded side that flowed, 
 
 Be of sin the double cure : 
 
 Cleanse me, from its guilt and power. 
 
 2 Not the labor of my hands 
 Can fulfill the law's demands; 
 Could my zeal no respite know, 
 Could my tears for ever flow, 
 All for sin could not atone ; 
 Thou must save, and thou alone. 
 
 3 Nothing in my hand I bring, 
 Simply to thy cross I cling ; 
 Naked, come to thee for dress, 
 Helpless, look to thee for grace ; 
 Vile, I to the fountain fly, 
 Wash me, Saviour, or I die ! 
 
 4 While I draw this fleeting breath, 
 When my eyelids close in death, 
 When I soar to worlds unknown, 
 See thee on thy judgment throne, 
 Rock of Ages, cleft for me ! 
 
 Let me hide myself in thee. 
 
 The original hymn, very nearly as Rev. 
 Augustus Montague Toplady wrote it. A 
 few changes were absolutely necessary. We 
 could manage to say, " When I soar through 
 tracts unknown," but it would be impossible 
 to sing, " When my eye-strings break in 
 death " without a demurrer. But this form 
 of the poem is much stronger than the other. 
 The doctrinal belief of the author is disclosed 
 in the paragraph which stands just before his 
 song : " We can only admire and bless the 
 Father for electing us in Christ and for lay- 
 ing on him the iniquities of us all the Son, 
 for taking our nature and our debts upon 
 himself, and for that complete righteousness 
 and sacrifice, whereby he redeemed his mys- 
 tical Israel from all their sins and the co- 
 equal Spirit, for causing us (in conversion) 
 to feel our need of Christ, for inspiring us 
 with faith to embrace him, for visiting us with 
 his sweet consolations, by shedding abroad 
 his love in our hearts, for sealing us to the 
 day of Christ, and for making us to walk in 
 the path of his commandments." 
 
 In this faith the author of our best hymn 
 died; he was a strong Calvinist, and the 
 
 hymn shows his bias. At the last he seems 
 to have found how good it was to be saved 
 by sovereign grace. His biographer says 
 that during his final illness the poet seemed 
 to lie in the vestibule of glory. To a friend's 
 inquiry he answered with a sparkling eye : 
 " Oh. my dear sir I cannot tell the comforts I 
 feel in my soul they are past expression. 
 The consolations of God are so abundant 
 that he leaves me nothing to pray for. My 
 prayers are all converted into praise. I en- 
 joy a heaven already within my soul." And 
 within an hour of dying he called his friends 
 and asked if they could give him up : and 
 when they replied in the affirmative, tears of 
 joy ran down his cheeks as he added, " Oh, 
 what a blessing that you are made willing to 
 give me over to the hands of my dear Re- 
 deemer and part with me ; for no mortal 
 can live after having seen the glories which 
 God has manifested to my soul !" 
 963 " Take my Heart." 73. 61. 
 
 FATHER, Son, and Holy Ghost, 
 One in Three and Three in One, 
 
 As by the celestial host, 
 Let thy will on earth be done : 
 
 Praise by all to thee be given, 
 
 Glorious Lord of earth and heaven ! 
 
 2 Vilest of the fallen race, 
 Lo, I answer to thy call : 
 
 Meanest vessel of thy grace, 
 Grace divinely free for all ; 
 Lo, I come to do thy will, 
 All thy counsel to fulfill. 
 
 3 If so poor a worm as I 
 May to thy great glory live, 
 
 All my actions sanctify, 
 
 All my words and thoughts receive ; 
 Claim me for thy service, claim 
 All I have and all I am. 
 
 4 Take my soul and body's powers, 
 Take my memory, mind and will, 
 
 All my goods and all my hours, 
 
 All I know and all I feel, 
 All I think, or speak, or do; 
 Take my heart, but make it new. 
 
 Rev. Charles Wesley has furnished us this 
 piece from his Hymns on the Lord's Supper, 
 1745. He entitled it " Entire Consecration." 
 It might well have taken for its text Romans 
 12:1: "I beseech you therefore, brethren, by 
 the mercies of God, that ye present your 
 bodies a living sacrifice, holy, acceptable unto 
 God, which is your reasonable service." What 
 is a living sacrifice? One who considers 
 himself a victim any moment, and yet the 
 knife of the priest does not fall on his neck. 
 The Christian is not offered by fire, but by 
 zeal. He stands pledged to any extreme. 
 His picture is found in the ox engraved upon 
 the ancient seal, standing between an altar 
 and a plough ; the motto underneath tells the 
 story in simple but sincere words, " Ready for
 
 416 
 
 THE CHURCH OF GOD. 
 
 either." I will go to the flame or the furrow. 
 My Saviour shall call, and I will answer : 
 Here am I. If I live, I live to the Lord ; if I 
 die, I die unto the Lord ; whether living or 
 dying, therefore, I am the Lord's. I am a 
 living sacrifice. 
 
 964 " His Banner." 8s, 75. 
 
 JESUS spreads his banner o'er us, 
 
 Cheers our famished souls with food ; 
 
 He the banquet spreads before us 
 Of his mystic flesh and blood. 
 
 2 Precious banquet ; bread of heaven ; 
 Wine of gladness, flowing free : 
 
 May we taste it, kindly given 
 In remembrance, Lord, of thee ! 
 
 3 In thy trial and rejection ; 
 
 In thy sufferings on the tree ; 
 In thy glorious resurrection, 
 May we, Lord, remember thee ! 
 
 Rev. Roswell Park, D. D., was born 
 at Lebanon, Conn., October i, 1807, and 
 entered Hamilton College, which he left 
 on receiving an appointment as cadet at 
 West Point. He graduated there in 1831, 
 and in the same year passed the final examina- 
 tions at Union College. He received his 
 commission as lieutenant of engineers, and 
 was employed on the fortifications at New- 
 port and Boston until he resigned his office 
 in 1836. The next change in his varied life 
 was from the army to a professorship in the 
 University of Pennsylvania, where he taught 
 chemistry and natural history. He held this 
 position until 1842, resigning it in order to fit 
 himself for the ministry of the Episcopal 
 Church. He was ordained in 1843, a d nine 
 years later was appointed President of Racine 
 College, Wisconsin, an office which he held 
 until 1859, when he became Chancellor. In 
 1863 he removed to Chicago, where he found- 
 ed a literary and scientific school called Im- 
 manuel Hall, of which he was rector until his 
 death, July 16, 1869. Dr. Park was the author 
 of several books on various subjects, history, 
 travels, and poems being included among 
 them. He is known in hymnology as the 
 author of the piece quoted here, which was 
 published in his Poems in 1836, and is in 
 general use on both sides of the ocean. 
 965 
 
 "In remembrance." 
 WHILE in sweet communion feeding 
 
 On this earthly bread and wine, 
 Saviour, may we see thee bleeding 
 
 On the cross, to make us thine. 
 
 2 Though unseen, now be thou near us. 
 With the still small voice of love ; 
 
 Whispering words of peace to cheer us 
 Every doubt and fear remove. 
 
 3 Bring before us all the story 
 Of thy life, and death of woe; 
 
 And, with hopes of endless glory, 
 Wean our hearts from all below. 
 
 8s, 73. 
 
 Sir Edward Denny gave this to the public 
 in his Selection of Hymns, 1839. It bears the 
 simple title, " Holy Communion." After- 
 wards, when he issued it in his Miscellaneous 
 Hymns, 1848-70, he entitled it, " On the 
 Lord's Supper. I. Corinthians 1 1 : 26, and 
 Canticles i : 12." 
 
 966 " Follow me." 8s, 75. 
 
 JESUS calls us, o'er the tumult 
 Of our life's wild, restless sea ; 
 
 Day by day his sweet voice soundeth, 
 Saying, Christian, follow me! 
 
 2 Jesus calls us from the worship 
 Of the vain world's golden store; 
 
 From each idol that would keep us 
 Saying, Christian, love me more! 
 
 3 In our joys and in our sorrows, 
 Days of toil and hours of ease, 
 
 Still he calls, in cares and pleasures 
 Christian, love me more than these! 
 
 4 Jesus calls us ! by thy mercies, 
 Saviour, may we hear thy call ; 
 
 Give our hearts to thy obedience, 
 Serve and love thee best of all ! 
 
 If any one wishes to test the baleful power 
 of a hymn-tinker, let him try his taste upon the 
 change made of one of the lines in this poem 
 by the editor of the Anglican Hymn- Book, 
 1868: "Jesus calls us, mid the tumult," as 
 contrasted with " Jesus calls us, o'er the tu- 
 mult." The one is poetry, the other far below 
 it, and no gain anyway. The hymn was writ- 
 ten by Mrs. Cecil Frances Alexander, wife of 
 the Bishop of Derry in Ireland, and contrib- 
 uted to Church Hymns, 1852. The allusion 
 is to the picturesque scenes in the gospel nar- 
 ratives in which our Lord is presented as call- 
 ing his disciples, one after another, and we 
 seem to hear the " sweet voice " sounding 
 across the waters of the Galilean Sea. 
 
 967 " Take my heart." 8s, 75. 
 
 TAKE my heart, O Father ! take it ; 
 
 Make and keep it all thine own ; 
 Let thy Spirit melt and break it 
 
 This proud heart of sin and stone. 
 
 2 Father, make me pure and lowly, 
 Fond of peace and far from strife; 
 
 Turning from the paths unholy 
 Of this vain and sinful life. 
 
 3 Ever let thy grace surround me, 
 Strengthen me with power divine, 
 
 Till thy cords of love have bound me: 
 Make me to be wholly thine. 
 
 4 May the blood of Jesus heal me, 
 And my sins be all forgiven ; 
 
 Holy Spirit, take and seal me, 
 Guide me in the path to heaven. 
 
 This poem was published anonymously in 
 a Unitarian collection, Hymns for the Sanc- 
 tuary, 1849. Although it has been widely 
 used, there is no information to be had con- 
 cerning its authorship. The poem is an en-
 
 THE LORD'S SUPPER. 
 
 417 
 
 treaty for the grace of the Holy Spirit to at- 
 tract and then transform the erring one. No 
 human instrumentality alone can convert a 
 soul ; but any amount of intelligent help avails 
 somewhat to render a soul readier for con- 
 version. Each person's share in the moment- 
 ous undertaking will have to be estimated 
 according to the measure of persistent fidelity 
 with which he has presented and enforced 
 evangelical doctrine and spiritual truth. All 
 sincere believers are declared to have been 
 " born again, not of corruptible, but of incor- 
 ruptible seed, which is the word of God." 
 Hence, men's part in the regeneration of men 
 appears to be confined to the faithful and clear 
 offers of the gospel and the affectionate ap- 
 peal to consience. 
 
 But let no mistake be made here ; it is not 
 because of promising usefulness and loveli- 
 ness in human character that men are chosen ; 
 it is in order to all that. The choice of di- 
 vine sovereignty turns upon knowledge, not 
 upon foreknowledge. Christ's love seeks its 
 subjects, not for what they may become, but 
 for what they are. Grace is not conditioned 
 upon graces grace is in order to graces. 
 The gifts of the Holy Spirit are free, and are 
 not grounded on any prophetic perception of 
 a soul's future excellence. Our Lord wel- 
 comed Simon Peter that day just as Andrew 
 brought him. He took an undoubted risk in 
 the man upon his own sovereign responsibil- 
 ity. And everybody might learn from this, 
 beyond any question or cavil whatsoever, that 
 Christians are commissioned to bring to 
 Jesus all men just as they are : and that we 
 all are to go to him exactly as we are. No- 
 body needs to try to render himself any bet- 
 ter before he starts. Nobody needs to shrink 
 and wait because he has a fear he may prove 
 fickle, and so do damage by a failure. If 
 the good Lord will take him, and take the 
 responsibility of him as he did of Simon 
 Peter, the least he can do is to go. The 
 prayer of a penitent sinner is not this : " I 
 come to thee, because I am going to be good, 
 shining and useful ;" but " I come to thee, 
 because I am neither good nor useful ; I come 
 just as I am !" 
 
 963 Glorying in the Cross. 
 
 IN the cross of Christ I glory, 
 Towering o'er the wrecks of time ; 
 
 All the light of sacred story 
 Gathers round its head sublime. 
 
 2 When the woes of life o'ertake me, 
 Hopes deceive, and fears annoy. 
 
 Never shall the cross forsake me : 
 Lo ! it glows with peace and joy. 
 
 27 
 
 8s, 73. 
 
 3 When the sun of bliss is beaming 
 Light and love upon my way, 
 
 From the cross the radiance, streaming, 
 Adds more luster to the day. 
 
 4 Bane and blessing, pain and pleasure, 
 By the cross are sanctified ; 
 
 Peace is there, that knows no measure, 
 Joys that through all time abide. 
 
 5 In the cross of Christ I glory, 
 Towering o'er the wrecks of time ; 
 
 All the light of sacred story 
 Gathers round its head sublime. 
 
 This well-known poem by Sir John Bow- 
 ring was published in his Hymns, 1825, and 
 has since been included in numerous collec- 
 tions, both in Great Britain and America. 
 Its glowing words have been like a trumpet 
 call to many a Christian whose faith has been 
 weakened by the cares and trials of the 
 world. He suddenly feels that with Christ 
 strengthening him he can do all things. 
 
 An army officer in the civil war rode a 
 horse which knew as well as a human being 
 when the battle was impending. The ap- 
 proach of the conflict always gave the beast 
 the keenest terror ; he trembled in every 
 nerve, and was apparently unable to stir. 
 But when the battle was once begun, and he 
 was urged forward into the thick of the fight, 
 all trembling and hesitancy left him ; his nos- 
 trils were proudly raised in air, and every 
 motion was swift and fearless. So it is with 
 some men in the Christian life. They trem- 
 ble at the thought of entering the church ; 
 they feel themselves utterly unworthy to sit 
 at the table of the Lord ; their first words in 
 the prayer-meeting are feeble and faltering. 
 But the believer who is most timid at the 
 outset often becomes the most fearless and 
 the most useful of all. That very honesty of 
 purpose and delicacy of action which 
 harasses the would-be Christian with fears 
 of his unworthiness, are transmuted into the 
 power which, with the same feeling of per- 
 sonal humility, can yet do all things by the 
 strength of God. 
 
 969 " Till he come." P.M. 
 
 BY Christ redeemed, in Christ restored, 
 We keep the memory adored, 
 And show the death of our dear Lord, 
 Until he come. 
 
 2 His body broken in our stead 
 Is here, in this memorial bread ; 
 And so our feeble love is fed, 
 
 Until he come. 
 
 3 His fearful drops of agony, 
 His life-blood shed for us we see : 
 The wine shall tell the mystery, 
 
 Until he come. 
 
 4 And thus that dark betrayal night, 
 With the last advent we unite-y 
 The shame, the glory, by this rite, 
 
 Until he come.
 
 THE CHURCH OF GOD. 
 
 5 Until the trump of God be heard, 
 Until the ancient graves be stirred, 
 And with the great commanding word, 
 
 The Lord shall come. 
 
 6 Oh, blessed hope ! with this elate, 
 Let not our hearts be desolate, 
 
 But, strong in faith, in patience wait, 
 Until he come! 
 
 This hymn was contributed to the book en- 
 titled Psalms and Hymns for the Baptist 
 Denomination, published in 1858. The 
 piece itself is dated 1857 by its author, 
 George Rawson, the " Leeds Layman." It 
 makes an excellent communion meditation, 
 having a singular blending of present 
 thought in it with that far-off reach of an- 
 ticipation concerning a feast in the kingdom 
 of God, of which the ordinance is the inspired 
 symbol. In that strange book of Robert 
 Southey, The Doctor, he relates that, when 
 Wilkie was in the Escurial, looking at Ti- 
 tian's picture of the Last Supper which hangs 
 in the refectory there, an old Jeronimite said 
 to him : " I have sat daily in the sight of that 
 painting for now nearly threescore years ; 
 during that time my companions have 
 dropped off one after another, all who were 
 my seniors, all who were my contemporaries, 
 and many or most of those who were young- 
 er than myself ; more than one generation 
 has passed away, and yet there the figures in 
 the picture have remained unchanged. I look 
 at them till sometimes I think they are the 
 realties, and we but shadows !" And sud- 
 denly Southey adds, as a swift reminiscence 
 of his own reflection, that he wishes he knew 
 who was the author of the tragedy of Nero, 
 of which he proceeds to repeat the line : 
 " The shows of things are better than them- 
 selves." From this he flashes along with 
 other comments on sights and insights, and 
 then quotes Edmund Spenser, saying we all 
 ought to think 
 
 "Of that same time when no more change shall be, 
 
 But steadfast rest of all things, firmly staid 
 
 Upon the pillars of eternity, 
 
 That is contraire to mutability: 
 
 For all that moveth doth in change delight, 
 
 But thenceforth all shall rest eternally 
 
 With him that is the God of Sabaoth hight. 
 
 That great Sabaoth! God grant me that Sabbath's sight!" 
 
 97O The Last Supper. L. M. 
 
 'T was on that dark, that doleful night, 
 
 When powers of earth and hell arose 
 Against the Son of God's delight, 
 
 And friends betrayed him to his foes. 
 
 2 Before the mournful scene began, 
 
 He took the bread, and blessed, and brake ; 
 What love through all his actions ran ! 
 What wondrous worcls of grace he spake ! 
 
 3 " This is my body, broke for sin 
 Receive and eat the living food :" 
 
 Then took the cup and blessed the wine 
 " 'T is the new covenant, in my blood." 
 
 4 " Do this," he cried, "till time shall end. 
 In memory of your dying Friend; 
 
 Meet at my table, and record 
 The love of your departed Lord." 
 
 5 Jesus, thy feast we celebrate ; 
 
 We show thy death, we sing thy name, 
 Till thou return, and we shall eat 
 The marriage supper of the Lamb. 
 
 This is from Rev. Dr. Isaac Watts' Hymns 
 and Spiritual Songs, and was written in 1707, 
 bearing the title " The Lord's Supper Insti- 
 tuted." It was inspired by the account in the 
 eleventh chapter of I. Corinthians, of the scene 
 in the upper chamber at Jerusalem, when the 
 disciples met their Master to eat with him the 
 Passover. 
 
 " Our Lord Jesus, in the night wherein he 
 was betrayed, instituted the sacrament of his 
 body and blood, called the Lord's Supper, to 
 be observed in his church, unto the end of 
 the world ; for the perpetual remembrance of 
 the sacrifice of himself in his death, the seal- 
 ing all benefits thereof unto true believers, 
 their spiritual nourishment and growth in 
 him, their further engagement in and to all 
 duties which they owe unto him ; and to be a 
 bond and pledge of their communion with 
 him, and with each other, as members of his 
 mystical body." 
 
 97 I The Institution. L. M. 
 
 AT thy command, our dearest Lord, 
 
 Here we attend thy dying feast ; 
 Thy blood, like wine, adorns the board, 
 
 And thine own flesh feeds every guest. 
 
 2 Our faith adores thy bleeding love, 
 And trusts for life in One that died ; 
 
 We hope for heavenly crowns above 
 From a Redeemer crucified. 
 
 3 Let the vain world pronounce it shame, 
 And fling their scandals on the cause ; 
 
 We come to boast our Saviour'e name, 
 And make our triumphs in his cross. 
 
 4 With joy we tell the scoffing age, 
 He that was dead has left his tomb ; 
 
 He lives above their utmost rage, 
 And we are waiting till he come. 
 
 Dr. Isaac Watts has this in his Hymns, Book 
 III., No. 19. It is entitled " Glory in the Cross ; 
 or, Not Ashamed of Christ Crucified." For 
 unreckoned years it has been the custom in 
 most of the New England churches to intro- 
 duce the administration of the Lord's Supper 
 with these verses. A certain kind of roll-call 
 is mysteriously lodged in them now. The 
 moment the well-known syllables of that first 
 line fall on the ear, we seem to see the table 
 with its white spread, the forms of venerable 
 men coming up the aisle, dear faces growing 
 calm and reverent in the pew, and the sacra- 
 ment begins.
 
 THE LORD'S SUPPER. 
 
 419 
 
 972 Crucifying the Lord afresh. L. M. 
 
 O JESUS ! bruised and wounded more 
 Than bursted grape or bread of wheat, 
 
 The Life of life within our souls, 
 The Cup of our salvation sweet ! 
 
 2 We come to show thy dying hour, 
 Thy streaming vein, thy broken flesh ; 
 
 And still the blood is warm to save, 
 And still the fragrant wounds are fresh. 
 
 3 O Heart ! that, with a double tide 
 Of blood and water, maketh pure ; 
 
 Flesh ! once offered on the cross, 
 The gift that makes our pardon sure 
 
 4 Let never more our sinful souls 
 The anguish of thy cross renew, 
 
 Nor forge again the cruel nails 
 That pierced thy victim body through. 
 
 5 Come, Bread of heaven, to feed our souls, 
 And with thee Jesus enter in ! 
 
 Come, Wine of God ! and, as we drink 
 His precious blood, wash out our sin ! 
 
 Written by Mrs. Cecil Frances Alexander, 
 wife of the Bishop of Derry, in Ireland. It 
 met the public first as a hymn for " Holy 
 Communion," as its title suggests, in her 
 work, The Legend of the Golden Prayers, 
 and Other Poems, 1859. It has had since 
 then a wide circulation and a deserved 
 popularity. 
 
 973 Feeding on Christ. L. M. 
 
 1 FEED by faith on Christ ; my bread, 
 His body broken on the tree; 
 
 1 live in him, my living Head, 
 
 Who died and rose again for me. 
 
 2 This be my joy and comfort here, 
 This pledge of future glory mine : 
 
 Jesus, in spirit now appear, 
 
 And break the bread and pour the wine. 
 
 3 From thy dear hand may I receive 
 The tokens of thy dying love, 
 
 And, while I feast on earth, believe 
 That I shall feast with thee above. 
 
 James Montgomery published this first in 
 his Christian Psalmist, 1825, and again with- 
 out alteration in his Original Hymns, 1853, 
 entitled " The Lord's Supper." 
 
 974 Immanuel. L. M. 
 
 OH, sweetly breathe the lyres above, 
 When angels touch the quivering string, 
 
 And wake to chant Immanuel's love, 
 Such strains as angel-lips can sing ! 
 
 2 And sweet on earth the choral swell, 
 From mortal tongues, of gladsome lays, 
 
 When pardoned souls their raptures tell, 
 And, grateful, hymn Immanuel's praise. 
 
 3 Jesus, thy name our souls adore ; 
 
 We own the bond that makes us thine ; 
 And carnal joys that charmed before 
 For thy dear sake we now resign. 
 
 4 Our hearts, by dying love subdued, 
 Accept thine ofFeredgrace to-day ; 
 
 Beneath the cross, with blood bedewed, 
 We bow and give ourselves away. 
 
 5 In thee we trust, on thee rely; 
 
 Though we are feeble, thou art strong ; 
 Oh, keep us till pur spirits fly 
 
 To join the bright, immortal throng ! 
 
 In the volume of Dr. Ray Palmer's poems 
 this hymn is not printed by the author ; he 
 himself reported such an omission as a 
 " strange mischance." And the account of 
 its composition is from his own pen : on a 
 communion occasion when a large number of 
 young persons were to be received, he wished 
 a hymn similar in spirit and thought to that 
 of Philip Doddridge, " Oh, happy day that 
 fixed my choice." This he had given at the 
 season just previous, and, not caring to repeat 
 it, he wrote new stanzas to take its place ; and 
 thus he gave the church a better one to do 
 service as a convert's joyous confession of 
 faith. It was published first in the collection 
 of Rev. S. C. Brace, Parish Hymns, 1843. 
 
 975 " Thou preparest a table." L. M- 
 
 MY God, and is thy table spread, 
 And doth thy cup with love o'erflow ? 
 
 Thither be all thy children led, 
 And let them all its sweetness know. 
 
 2 Hail, sacred Feast, which Jesus makes, 
 Rich banquet of his flesh and blood ! 
 
 Thrice happy he who here partakes 
 That sacred stream, that heavenly food. 
 
 3 Oh, let thy table honored be 
 
 And furnished well with joyous guests ; 
 And may each soul salvation see, 
 That here its sacred pledges tastes. 
 
 4 To Father, Son, and Holy Ghost, 
 
 One God whom heaven and earth adore, 
 From men, and from the angel-host, 
 Be praise and glory evermore ! 
 
 The printer, J. Archdeacon, who appended 
 this piece of Dr. Philip Doddridge to the re- 
 vised book of Psalms and Hymns of Tate 
 and Brady, 1782, just to fill up a blank, never 
 did a thing more unintentionally but surely 
 calculated to make his name immortal. It is 
 a good hymn ; but the authorities of the 
 Church of England never gave permission to 
 a dissenting publisher of books to introduce 
 new matter into the prayer-book. Yet there 
 it was permitted to stand for years. The 
 title to the hymn is the quaintest part of the 
 transaction : " God's Name profaned, when 
 his Table is treated with Contempt, Malachi 
 i : 12. Applied to the Lord's Supper." 
 
 976 " Our exalted Lord." 
 
 To JESUS, our exalted Lord, 
 That name in heaven and earth adored 
 Fain would our hearts and voices raise 
 A cheerful song of sacred praise. 
 
 2 But all the notes which mortals know 
 Are weak, and languishing, and low : 
 Far, far above our humble songs, 
 The theme demands immortal tongues. 
 
 L. M.
 
 420 
 
 THE CHURCH OF GOD. 
 
 3 Yet whilst around his board we meet, 
 And worship at his sacred feet, 
 Oh, let our warm affections move, 
 In glad returns of grateful love. 
 
 Miss Anne Steele published this in her 
 Poems, by Theodosia, 1760, with the title, 
 " Communion with Christ at his Table." 
 She has another hymn beginning, " To Jesus, 
 our victorious Lord." 
 
 977 At the Cross. L. M 
 
 DEAR Lord, amid the throng that pressed 
 
 Around thee on the cursed tree, 
 Some loyal, loving hearts there were, 
 
 Some pitying eyes that wept for thee. 
 
 2 Like them may we rejoice to own 
 
 Our dying Lord, though crowned with thorn ; 
 Like thee, thy blessed self, endure 
 The cross with all its cruel scorn. 
 
 3 Thy cross, thy lonely path below, 
 Show what thy brethren all should be ; 
 
 Pilgrims on earth, disowned by those 
 Who see no beauty, Lord, in thee. 
 
 This is taken from the Selection of Hymns 
 of Sir Edward Denny, 1839. It is entitled, 
 " The Faithful Few," Luke 23 : 49 : " And 
 all his acquaintance, and the women that fol- 
 lowed him from Galilee, stood afar off, be- 
 holding these things." 
 
 978 The day of Espousals. L. M. 
 
 JESUS, thou everlasting King ! 
 Accept the tribute that we bring ; 
 Accept the well-deserved renown, 
 And wear our praises as thy crown. 
 
 2 Let every act of worship be, 
 Like our espousals, Lord ! to thee; 
 Like the dear hour, when, from above, 
 We first received thy pledge of love. 
 
 3 The gladness of that happy day 
 Our hearts would wish it long to stay ; 
 Nor let our faith forsake its hold, 
 Nor comfort sink, nor love grow cold. 
 
 4 Each following minute, as it flies, 
 Increase thy praise, improve our joys ; 
 Till we are raised to sing thy name, 
 At the great supper of the Lamb. 
 
 This poem by Dr. Isaac Watts in its orig- 
 inal form consisted of six stanzas, and was 
 published in his Hymns and Spiritual Songs, 
 1709. It was suggested by the passage in 
 the Song of Solomon which represents Christ 
 as a royal bridegroom about to be espoused 
 to the Church. So our hearts should remem- 
 ber gladly the promises we have made to 
 our Lord, and the love we owe him. There 
 is one sweet verse of an old Psalm which 
 can be quoted easily ; it could be engraved 
 upon a seal ring; I once thought I would 
 have it etched on my watch-dial, so as to 
 read it every time I sought to know the hour. 
 You ought to find it familiar when you hear 
 it : " Thy vows are upon me, O God ; I will 
 render praises unto thee !" How sweet to 
 
 say in the morning, when one first looks out 
 upon the new day, " Thy vows are upon me, 
 O God !" How nne it is to say in the even- 
 ing, when the shadows fold over us at the 
 end of a busy day, " Thy vows are upon me, 
 O God !" How inexpressibly solemn, but 
 welcome to the heart of us all, it is to say in 
 the deep midnight, when the bell tolls, " Thy 
 vows are upon me, O God ; I will render 
 praises unto thee !" 
 
 979 " Thou art near." L. M. 
 
 O LOVE Divine ! that stooped to share 
 Our sharpest pang, our bitterest tear, 
 
 On thee we cast each earth-born care, 
 We smile at pain, while thou art near. 
 
 2 Though long the weary way we tread, 
 And sorrow crown each lingering year, 
 
 No path we shun, no darkness dread, 
 Our hearts still whispering, thou art near. 
 
 3 When drooping pleasure turns to grief, 
 And trembling faith is changed to fear, 
 
 The murmuring wind, the quivering leaf, 
 Shall softly tell us thou art near. 
 
 4 On thee we fling our burdening woe, 
 O Love Divine, forever dear; 
 
 Content to suffer while we know, 
 Living or dying, thou art near ! 
 
 It seems a little strange to think of Oliver 
 Wendell Holmes, the author of the " Won- 
 derful One-hoss Shay," as a writer of hymns. 
 But no one can ever read or sing the two ex- 
 quisite lyrics he has lent to Laudes Domini 
 without admitting their supreme fitness, de- 
 votion, and beauty. The original title to this 
 one is : " Hymn of Trust." Its pathetic 
 little refrain is taken from Psalm 119:151 : 
 " Thou art near, O Lord " which would 
 make a grand text for a sermon by itself. 
 It was written in 1848, and published in the 
 Professor at the Breakfast Table, in 1859. 
 
 93O " The living bread." L. M. 
 
 AWAY from earth my spirit turns, 
 
 Away from every transient good ; 
 With strong desire my bosom burns 
 To feast on heaven's diviner food. 
 
 2 Thou, Saviour, art the living bread ; 
 Thou wilt my every want supply ; 
 
 By these sustained, and cheered, and led, 
 I Ml press through dangers to the sky. 
 
 3 What though temptations oft distress, 
 And sin assails and breaks my peace ; 
 
 Thou wilt uphold, and save, and bless, 
 And bid the storms of passion cease. 
 
 4 Then let me take thy gracious hand, 
 And walk beside thee onward still ; 
 
 Till my glad feet shall safely stand, 
 For ever firm, on Zion's hill. 
 
 Another of Dr. Ray Palmer's poems. It 
 was written in New Haven, Conn., and seems 
 to have been one of a number of pieces which 
 he contributed to Lowell Mason's Union
 
 THE LORD'S SUPPER. 
 
 421 
 
 Hymns, 1833. It is founded on John 6: 51: 
 " I am the living bread which came down 
 from heaven : if any man eat of this bread, he 
 shall live for ever : and the bread that I will 
 give is my flesh, which I will give for the life 
 of the world." 
 
 98 1 Parting Song. L. M. 
 
 OH, the sweet wonders of that cross 
 Where my Redeemer loved and died ! 
 
 Her noblest life my spirit draws 
 From his dear wounds and bleeding side. 
 
 2 I would for ever speak his name 
 In sounds to mortal ears unknown ; 
 
 With angels join to praise the Lamb, 
 And worship at his Father's throne. 
 
 3 O Lord, the Lord of lords, to thee 
 Eternal praise and glory be ; 
 
 Whom with the Father we adore, 
 And Holy Ghost for evermore. 
 
 In the Hymns of Dr. Isaac Watts this 
 appears as No. 10 in Book III. There it 
 commences with the line, " Nature with open 
 volume stands," and has six stanzas. The 
 communion hymn before us is made up of 
 the last two verses of the six, and a doxology, 
 taken from the Baptist Hymn and Tune 
 Book. To many persons it seems as if the 
 crucifixion of Jesus Christ was not made for 
 the theme of a song. Some one has said that 
 it teaches a theology which can never be sung ; 
 but it is the only theology which has called 
 forth the tenderest and loftiest tones of human 
 feeling, all its abasement for sin, all its joy 
 in salvation, which finds its full expression 
 equally in that saddest of human music, the 
 woful Miserere, which recalls the sacred, aw- 
 ful passion of our dying Lord, and the jubilant 
 and triumphant anthem which celebrates his 
 accomplished victory. 
 
 982 Living to Christ. L. M. 
 
 MY gracious Lord, I own thy right 
 
 To every service I can pay, 
 And call it my supreme delight 
 
 To hear thy dictates and obey. 
 
 2 What is my being, but for thee, 
 Its sure support, its noblest end? 
 
 Thine ever-smiling face to see, 
 And serve the cause of such a Friend. 
 
 3 I would not breathe for worldly joy, 
 Or to increase my worldly good ; 
 
 Nor future days nor powers employ 
 To spread a sounding name abroad. 
 
 4 'T is to my Saviour I would live, 
 To him who for my ransom died ; 
 
 Nor could the bowers of Eden give 
 Such bliss as blossoms at his side. 
 
 5 His work my hoary age shall bless, 
 When youthful vigor is no more ; 
 
 And my last hour oflife confess 
 His dying love, his saving power. 
 
 This is No. 294 of Dr. Philip Doddridge's 
 Hymns and is entitled, " Christ's Service, the 
 
 Fruit of our Labors on Earth." Philippians 
 I :22. It was first published in 1755, and it 
 has been much changed in form and purpose 
 since then. It has fallen into most successful 
 use as a communion hymn on introducing 
 young people into membership. It suggests 
 many profitable thoughts concerning the seri- 
 ousness of such a step. A visitor at the In- 
 dian School in Carlisle asked a Cheyenne girl 
 if she was a member of the Church. She re- 
 plied : " Not much just a little." In a sense 
 in which, perhaps, she did not mean it, her 
 reply would apply to a good many who are 
 yet, technically, " in good and regular stand- 
 ing," so far as the records of the books show. 
 
 983 "Bought with a price." L' M. 
 
 LORD, I am thine, entirely thine, 
 Purchased and saved by blood divine, 
 With full consent thine I would be, 
 And own thy sovereign right in me. 
 
 2 Grant one poor sinner more a place 
 Among the children of thy grace ; 
 
 A wretched sinner, lost to God, 
 But ransomed by Immanuel's blood. 
 
 3 Thine would I live, thine would I die, 
 Be thine through all eternity ; 
 
 The vow is past beyond repeal ; 
 And now I set the solemn seal. 
 
 4 Here at that cross where flows the blood 
 That bought my guilty soul for God, 
 Thee my new Master now I call, 
 
 And consecrate to thee my all. 
 
 5 Do thou assist a feeble worm 
 The great engagement to perform ; 
 Thy grace can full assistance lend, 
 And on that grace I dare depend. 
 
 Although the writer of this hymn, Rev. 
 Samuel Davies, D. D., had but thirty-seven 
 years of life allotted to him, he was a power 
 for good in the world. Born in Newcastle, 
 Delaware, November 3, 1724, he was assisted 
 in his education by a pastor in New Bruns- 
 wick. N. J., and studied for the ministry un- 
 der the direction of Rev. Samuel Blair, of 
 Chester Co., Pa. In 1746 he was licensed to 
 preach, and two years later was settled over 
 a church in Virginia. Afterwards he was 
 selected by the trustees of the college in 
 Princeton to solicit funds in England, whither 
 he went in 1753 in company with Rev. Gil- 
 bert Tennent. He was elected President of 
 the college in 1759, being successor to Jona- 
 than Edwards, but he held the office only a 
 short time, as his death occurred February 4, 
 1761. It is a singular fact that his first 
 sermon in that year was on the text, " This 
 year thou shalt die." Dr. Davies was a man 
 of great ability and wide influence. Several 
 volumes of his sermons have been published, 
 and although he wrote but sixteen hymns, 
 half of that number are still in general use ;
 
 422 
 
 THE CHURCH OF GOD. 
 
 and most, if not all, were issued in Hymns 
 Adapted to Divine Worship, 1769. The 
 one given here is a favorite for communion 
 services, as it expresses a spirit of entire con- 
 secration and renews the vows of devotion. 
 At ancient baptisms the officiating minister 
 used to fold the white linen garment which 
 the young Christian wore and hand it back to 
 him'; then he would say : " See thou present 
 this robe of your profession spotless at the 
 judgment-seat of Christ !" 
 
 984 " Forget him not." L. M. 
 
 O THOU, my soul, forget no more 
 The Friend who all thy sorrows bore ; 
 Let every idol be forgot, 
 But, O my soul, forget him not. 
 
 2 Renounce thy works and ways, with grief, 
 And fly to this divine relief ; 
 
 Nor him forget, who left his throne 
 And for thy life gave up his own. 
 
 3 Eternal truth and mercy shine 
 In him, and he himself is thine ; 
 And canst thou, then, with sin beset, 
 
 Such charms, such matchless charms, forget? 
 
 4 Oh, no: till life itself depart 
 
 His name shall cheer and warm my heart ; 
 And, lisping this, from earth I '11 rise, 
 And join the chorus of the skies. 
 
 Pal, who was the first Hindu baptized in 
 Bengal. It was published in Rippon's 
 Baptist Selection, 1827, and has since been 
 used extensively. 
 
 KR1SHNU PAL. 
 
 Rev. Joshua Marshman, D. D., was born 
 at Westbury Leigh, Wiltshire, England, 
 April 20, 1768, and was educated at Bristol 
 College for the Baptist ministry. He decided 
 to become a missionary and in 1 799 went out 
 to Serampore, India. After twenty-seven 
 years at work he returned to England for a 
 visit, but went back to India in 1829, dying 
 in his field of labor, December 5, 1837. The 
 poem given here is a translation made by him 
 from a Bengali original, the work of Krishnu 
 
 985 
 
 The Memorial of our Lord. 
 
 L. M. 
 
 JESUS is gone above the skies 
 
 Where our weak senses reach him not ; 
 
 And carnal objects court our eyes. 
 To thrust our Saviour from our thought. 
 
 2 He knows what wandering hearts we have, 
 Apt to forget his lovely face ; 
 
 And, to refresh our minds, l;e gave 
 These kind memorials of his grace. 
 
 3 Let sinful sweets be all forgot, 
 And earth grow less in our esteem ; 
 
 Christ and his love fill every thought ; 
 And faith and hope be fixed on him. 
 
 4 While he is absent from our sight, 
 'T is to prepare our souls a place, 
 
 That we may dwell in heavenly light, 
 And live for ever near his face. 
 
 In Dr. Isaac Watts' Hymns and Spiritual 
 Songs, 1707, this poem appeared in six stanzas, 
 bearing the title, " The memorial of our absent 
 Lord." The opening verses, which speak of 
 the tendency of earthly things to lead the 
 heart away from the love of Christ, suggest 
 the story of the great artist who painted a 
 picture of our Lord's Supper. His desire was 
 to make the figure and face of the Saviour 
 the prominent feature of the picture. But he 
 put in the foreground of the painting some 
 cups, the ornamentation of which was ex- 
 ceedingly beautiful. When the picture was 
 presented for inspection, his friends exclaimed, 
 "What beautiful cups!" " Ah," said he, " I 
 have made a mistake. These cups divert the 
 eyes of the spectator from the Lord, to whom 
 I wished to direct the attention of every ob- 
 server." And taking his brush, he blotted 
 them from the picture, that the figure of 
 Christ might be the chief attraction. 
 
 986 "Eat, O friends!" L. M. 
 
 DRAW near, O Holy Dove, draw near, 
 With peace and gladness on thy wing ; 
 
 Reveal the Saviour's presence here, 
 And light, and life, and comfort bring. 
 
 2 " Eat, O my friends drink, O beloved !" 
 We hear the Master's voice exclaim ; 
 
 Our hearts with new desire are moved, 
 And kindled with a heavenly flame. 
 
 3 No room for doubt, no room for dread. 
 Nor tears, nor groans, nor anxious sighs ; 
 
 We do not mourn a Saviour dead, 
 But hail him living in the skies! 
 
 4 While this we do, remembering thee, 
 Dear Saviour, let our graces prove 
 
 We have thy blessed company, 
 Thy banner over us is love. 
 
 Another of the excellent hymns of Rev. 
 Aaron Robarts Wolfe, prepared with many 
 others for the Church Melodies, 1858, edited
 
 THE LORD'S SUPPER. 
 
 423 
 
 by Dr. Hastings. It is entitled there " At 
 the Communion," and is annotated with ref- 
 erences to I. Corinthians 1 1 : 24, and Luke 
 22:19, although it uses the phraseology of 
 Solomon's Song 5 : I, in one of the stanzas with 
 a fine felicity of adaptation. It bears, as do all 
 the others, only the initials " A. R. W." 
 
 937 Robe of Righteousness. L. M. 
 
 JESUS, thy Blood and Righteousness 
 My beauty are, my glorious dress ; 
 'Midst flaming worlds, in these arrayed, 
 With joy shall I lift up my head. 
 
 2 Lord, I believe thy precious blood 
 Which at the mercy-seat of God 
 
 For ever doth for sinners plead 
 For me, ev'n for my soul, was shed. 
 
 3 When from the dust of death I rise 
 To claim my mansion in the skies 
 Ev'n then this shall be all my plea : 
 Jesus hath lived, hath died for me. 
 
 4 This spotless robe the same appears 
 When ruined nature sinks in years; 
 No age can change its glorious hue, 
 The robe of Christ is ever new. 
 
 5 Oh, let the dead now hear thy voice ; 
 Bid, Lord, thy mourning ones rejoice; 
 Their beauty this, their glorious dress, 
 Jesus, the Lord our Righteousness. 
 
 Rev. John Wesley translated this from the 
 German hymn of Count Nicholas Lewis Zin- 
 zendorf ; it begins " Christi Blut und Gerecht- 
 igkeit, and was composed in the spring of 
 1739 during a voyage from the West Indies 
 to England ; it has thirty-three stanzas, and 
 this is a paraphrase. There is known to have 
 been a singular period in the religious ex- 
 perience of John Wesley in which such a pro- 
 fession of faith as this poetry delineates was 
 needed and received. It was after he had been 
 ordained to the ministry, indeed after he had 
 spent two years and more preaching to white 
 men and Indians in America. On his voy- 
 age home, when he was about one hundred 
 and sixty leagues from Land's End, he wrote, 
 January 24, 1738: "I went to America to 
 convert the Indians, but oh, who shall convert 
 me ?" A few days later, after he was safely 
 on shore in England, February i, .1738, he 
 wrote again : " What have I learned ? Why 
 (what I 'the least of all suspected), that I who 
 went to America to convert others was never 
 myself converted to God. (I am not sure of 
 this.)" Now in reference to these facts, Rev. 
 Carl F. Eltzholtz interposes what seems like 
 one of the fairest of ordinary historic depreca- 
 tions ; his words are these : 
 
 "On Wednesday evening, May 24, 1738, 
 while at London, Wesley went to that mem- 
 orable meeting at Aldersgate Street, where 
 he was enabled to trust God for a full, free, 
 and present salvation through Christ, and 
 
 there and then he received the divine baptism 
 of the Holy Ghost and fire which warmed his 
 heart so strangely ( Works, vol. 3, p. 74). 
 Now, please notice that that clause, ' I am not 
 sure of this,' is put into the text by Wesley 
 as a parenthesis. When he in after life had 
 reached a higher experience, more spiritual 
 wisdom, and a profounder knowledge of the 
 mysteries of God and true experimental re- 
 ligion, he came to the conclusion that this as- 
 sertion was too strong, and therefore, in 
 justice to himself, to the truth, and to his 
 many followers, he appended this note to his 
 journal ; and it is not more than simple justice 
 to the great founder of Methodism that, when 
 writers and preachers quote this, Wesley's 
 statement about his conversion, they should 
 also quote his appended note. He was pray- 
 ing for and groaning after inward holiness." 
 
 988 Persistent Love. C. M. 
 
 How sweet and awful is the place 
 
 With Christ within the doors, 
 While everlasting love displays 
 
 The choicest of her stores. 
 
 2 When all our hearts, and all our songs, 
 Join to admire the feast, 
 
 Each of us cries with thankful tongue 
 " Lord, why was I a guest? 
 
 3 " Why was I made to hear thy voice, 
 And enter while there 's room, 
 
 When thousands make a wretched choice, 
 And rather starve than come?" 
 
 4 'T was the same love that spread the feast, 
 That sweetly drew us in : 
 
 Else we had still refused to taste, 
 And perished in our sin. 
 
 5 Pity the nations, O our God ! 
 Constrain the earth to come ; 
 
 Send thy victorious word abroad, 
 And bring the strangers home. 
 
 No. 13 of Dr. Isaac Watts' Book III. It 
 has the title, " Luke 14 : 17-23 : Divine Love 
 making a Feast, and calling, in the Guests." 
 This is one of the fixed institutions of the 
 Lord's Supper in many quarters of our coun- 
 try. To sing " How sweet and awful is the 
 place " to the tune " Dundee " is really a part 
 of the ceremonial. 
 
 989 " Friend of 'Sinners." C. M. 
 
 JESUS ! thou art the sinner's Friend : 
 
 As such I look to thee ; 
 Now, in the fullness of thy love, 
 
 Lord ! remember me. 
 
 2 Remember thy pure word of grace 
 Remember Calvary ; 
 
 Remember all thy dying groans, 
 And then remember me. 
 
 3 Thou wondrous Advocate with God ! 
 
 1 yield myself to thee ; 
 
 While thou art sitting on thy throne, 
 Dear Lord ! remember me.
 
 424 
 
 THE CHURCH OF GOD. 
 
 4 Lord ! I am guilty I am vile, 
 
 But thy salvation 's free ; 
 Then in thine all-abounding grace, 
 
 Dear Lord ! remember me. 
 
 Another of Rev. Richard Burnham's con- 
 tributions : it first reached the public in his 
 New Hymns on Divers Subjects, 1783. In 
 this volume we find a worthy illustration of 
 the writer's tenderness and humility of spirit. 
 He dedicates it to his own Baptist congrega- 
 tion in Grafton Street, Soho, London ; and in 
 the inscription of his kind wishes for them he 
 voices the sentiment of the last verse in this 
 communion song in a profession of his own 
 faith and hope : " Your pastor is willing to 
 own that he is the unworthiest of the unwor- 
 thy ; yet, unworthy as he is, he humbly trusts, 
 through rich grace, he has in some measure 
 found that the dear bosom of the atoning 
 Lamb is the abiding-place of his immortal 
 soul." 
 
 990 
 
 " Prepare us, Lord." 
 
 C. M. 
 
 PREPARE us, Lord, to view thy cross, 
 Who all our griefs hast borne ; 
 
 To look on thee, whom we have pierced 
 To look on thee and mourn. 
 
 2 While thus we mourn, we would rejoice, 
 
 And as thy cross we see, 
 Let each exclaim, in faith and hope, 
 
 " The Saviour died for me !" 
 
 One of those small useful hymns for the 
 ushering of the communicants to the com- 
 munion table which every pastor needs, and 
 few compilers have thoughtfulness to supply. 
 Rev. Thomas Cotterill is the author of it. 
 
 99 I Feeding on Christ. C. M. 
 
 TOGETHER with these symbols, Lord, 
 
 Thy blessed self impart ; 
 And let thy holy flesh and blood 
 
 Feed the believing heart. 
 
 2 Come, Holy Ghost, with Jesus' love, 
 
 Prepare us'for this feast ; 
 Oh, let us banquet with our Lord, 
 
 And lean upon his breast. 
 
 Rev. John Cennick has given us this little 
 piece in his Sacred Hymns for the Children 
 of God, 1741. It begins with the line, "To- 
 day we 're bidden to a feast," and is entitled, 
 " Before the Sacrament." There it has six 
 stanzas. 
 
 992 "I will remember thee." C. M. 
 
 ACCORDING to thy gracious word, 
 
 In meek humility. 
 This will I do, my dying Lord, 
 
 I will remember thee. 
 
 2 Thy body, broken for my sake, 
 My bread from heaven shall be ; 
 
 Thy testamental cup I take, 
 And thus remember thee. 
 
 3 Gethsemane can I forget ? 
 Or there thy conflict see, 
 
 Thine agony and bloody sweat, 
 And not remember thee ? 
 
 4 When to the cross I turn mine eyes, 
 And rest on Calvary, 
 
 O Lamb of God, my sacrifice ! 
 I must remember thee : 
 
 5 Remember thee, and all thy pains 
 And all thy love to me ; 
 
 Yea, while a breath, a pulse remains, 
 Will I remember thee. 
 
 6 And when these failing lips grow dumb, 
 And mind and memory flee. 
 
 When thou shall in thy kingdom come, 
 Then, Lord, remember me! 
 
 To hear the line, " According to thy gra- 
 cious word," started to the tune of " Ded- 
 ham," would in many parts of our country 
 awake memories of a hundred communion 
 seasons, with visions of old friends and village 
 sanctuaries, and childhood's traditions. When 
 that ancient strain is in the air the Lord's Sup- 
 per is on and the dear sacrament begins. 
 The words are found in James Montgomery's 
 Christian Psalmist, 1825. The title is, " This 
 do in Remembrance of Me," Luke 22 : 19. 
 From this, as in the instance of Richard Burn- 
 ham's hymn just before, comes the refrain of 
 each stanza. 
 
 993 " The cup of blessing." C. M. 
 
 JESUS, at whose supreme command 
 
 We now approach to God, 
 Before us in thy vesture stand, 
 
 Thy vesture dipped in blood. 
 
 2 Now, Saviour, now thyself reveal, 
 And make thy nature known ; 
 
 Affix thy blessed Spirit's seal, 
 And stamp us for thine own. 
 
 3 Obedient to thy gracious word, 
 We break the hallowed bread, 
 
 Commemorate our dying Lord, 
 And trust on thee to feed. 
 
 4 The cup of blessing, Blessed by thee, 
 Let it thy blood impart ; 
 
 The broken bread thy body be, 
 To cheer each languid heart. 
 
 From the Hymns and Sacred Poems of Rev. 
 Charles Wesley, 1742. It is entitled " Before 
 the Sacrament," and makes really one of the 
 best of our commemorative songs. 
 
 994 "Greater love hath no man." C. M. 
 
 IF human kindness meets return, 
 
 And owns the grateful tie : 
 If tender thoughts within us burn, 
 
 To feel a friend is nigh 
 
 2 Oh, shall not warmer accents tell 
 The gratitude we owe 
 
 To him who died our fears to quell 
 Who bore our guilt arid woe ! 
 
 3 While yet in anguish he surveyed 
 Those pangs he would not flee, 
 
 What love his latest wotds displayed 
 " Meet and remember me !" 
 
 4 Remember thee thy death, thy shame, ' 
 Our sinful hearts to share ! 
 
 O memory ! leave no other name 
 But his recorded there.
 
 THE LORD'S SUPPER. 
 
 4? 5 
 
 Hon. Gerard T. Noel, M. A., was born De- 
 cember 2, 1782, and educated at Edinburgh 
 and Cambridge. He entered the ministry in 
 the Church of England, and was successively 
 curate of Radwell, Hertfordshire and vicar 
 at Rainham and Romsey. He was appointed 
 Canon of Winchester Cathedral, and died at 
 Romsey, February 24, 1851. Mr. Noel pub- 
 lished several volumes of sermons, and a book 
 entitled Arvendel, or Sketches in Italy and 
 Switzerland, 1813, In this appeared some 
 original hymns, among them the one quoted 
 here, which is used extensively. 
 
 9>3 " Via crucis, via lucis." S. M. 
 
 OH, what, if we are Christ's, 
 
 Is earthly shame or loss? 
 Bright shall the crown of glory be, 
 
 When we have borne the cross. 
 
 2 Keen was the trial once, 
 Bitter the cup of woe, 
 
 When martyred saints, baptized in blood, 
 Christ's sufferings shared below. 
 
 3 Bright is their glory now, 
 Boundless their joy above, 
 
 Where, on the bosom of their God, 
 They rest in perfect love. 
 
 4 Lord, may that grace be ours ! 
 Like them in faith to bear 
 
 All that of sorrow, grief, or pain, 
 May be our portion here ! 
 
 5 Enough, if thou at last 
 The word of blessing give, 
 
 And let us rest beneath thy feet, 
 Where saints and angels live. 
 
 This piece, by Sir Henry Williams Baker, 
 was contributed to Murray's Hymnal for the 
 use of the English Church, 1852. It is one 
 of his best and most popular compositions, 
 full of inspiration and cheer. It seems to 
 make heaven and earth so near together ; the 
 departed faces we miss appear almost to 
 shine again in the air ; hopes grow brighter, 
 as if lit by the light which illumines the Mar- 
 riage Supper of the Lamb. 
 
 996 " I have peace." S. M. 
 
 I HEAR the words of love, 
 I gaze upon the blood, 
 
 1 see the mighty sacrifice, 
 And I have peace with God. 
 
 2 'T is everlasting peace, 
 Sure as Jehovah's name ; 
 
 'T is stable as his steadfast throne, 
 For evermore the same. 998 
 
 3 The clouds may go and come, 
 And storms may sweep my sky ; 
 
 This blood-sealed friendship changes not, 
 The cross is ever nigh. 
 
 4 I change^he changes not ; 
 The Christ can never die; 
 
 His love, not mine, the resting-place; 
 His truth, not mine, the tie. 
 
 5 My love is ofttimes low, 
 
 My joy still ebbs and flows ; 
 But peace with him remains the same, 
 
 No change Jehovah knows. 
 
 This is selected, stanza by stanza, from one 
 trf Dr. Horatius Bonar's long poems in Hymns 
 of Faith and Hope, 1864. It is full of sober- 
 est doctrine set forth in exquisite verse. It 
 gives a Communion meditation, as one seems 
 to stand before the cross. He sees " the 
 mighty sacrifice," and he has " peace with 
 God." 
 
 997 " I can do all things." S. M. 
 
 O SAVIOUR, who didst come 
 
 By water and by blood ; * 
 
 Confessed on earth, adored in heaven, 
 Eternal Son of God ! 
 
 2 Jesus, our life and hope, 
 To endless years the same ; 
 
 We plead thy precious promises, 
 And rest upon thy name. 
 
 3 By faith in thee we live, 
 
 ' By faith in thee we stand ; 
 By thee we vanquish sin and death, 
 And gain the heavenly land. 
 
 4 O Lord, increase our faith, 
 Our fearful spirits calm ; 
 
 Sustain us through this mortal strife, 
 Then give the victor's palm ! 
 
 Edward Osier was born at Falmouth, Eng- 
 land, January, 1798, and educated for the 
 medical profession, studying in his native 
 town and afterward at Guy's Hospital, Lon- 
 don. He held the position of house surgeon 
 at the Swansea Infirmary from 1819 to 1836, 
 and then returned to London to devote him- 
 self to literary work. In 1841 he became 
 editor of the Royal Cornwall Gazette and 
 removed to Truro, where he resided until his 
 death, March 7, 1863. Mr. Osier was the 
 author of a book upon Marine Animals* 
 written for the Linnasan Society; a biography 
 of Lord Exmouth ; a periodical entitled 
 Church and King, and a number of hymns. 
 Many of the latter appeared in the Psalms 
 and Hymns adapted to the Services of the 
 Church of England, published in 1836, and 
 commonly known as the " Miter Hymn-book," 
 from the impression of a miter on the cover. 
 The piece quoted here is one of his most 
 popular poems. 
 
 " Still at the cross." 
 
 No GOSPEL like this feast 
 Spread for thy church by thee ; 
 
 Nor prophet nor evangelist 
 Preach the glad news so free. 
 
 2 Thine was the bitter price, 
 Ours is the free gift, given ; 
 
 Thine was the blood of sacrifice, 
 Ours is the wine of heaven. 
 
 S. M.
 
 426 
 
 THE CHURCH OF GOD. 
 
 3 Here we would rest midway, 
 As on a sacred height, 
 
 That darkest and that brightest day 
 Meeting before our sight. 
 
 4 From that dark depth of woes 
 Thy love for us has trod, 
 
 Up to the heights of blest repose 
 Thy love prepares with God ; 
 
 5 Till from sell's chains released, 
 One sight alone we see, 
 
 Still at the cross, as at the feast, 
 Behold thee, only thee. 
 
 This hymn was written by Mrs. Elizabeth 
 Charles, and published in her Three Wak- 
 ings and Other Poems, 1859. It is entitled, 
 " Holy Communion." She is at the present 
 time a widow, and resides at Hampstead 
 Heath, close by London. She has taken for 
 herself the name of Rundle-Charles, coup- 
 ling her maiden name with that of her hus- 
 band who died in 1868. A correspondent of 
 the London Critic, 1892, who lately visited 
 her in her cottage home, says : " Mrs. Charles 
 has just the sort of a mild, cheerful, pleasing 
 appearance one might expect, and the little 
 touches of humor which relieve her stories 
 are to be found lurking in the corners of her 
 mobile mouth and expressive eyes. She is 
 not at present writing fiction, but has re- 
 cently completed a series of small devotional 
 works, which has been a solace and occupa- 
 tion during a period of anxiety and prolonged 
 nursing. That, however, is at an end, and 
 the demands of numerous editors and pub- 
 lishers may now meet with some satisfaction. 
 The Schoenberg-Cotta Family still continues 
 to be the most popular of Mrs. Charles' 
 works ; but for my part, I prefer Kitty Tre- 
 'uelyan. It goes deeper into human nature, 
 and there is more action altogether in the 
 tale." 
 
 999 The invitation. S. M. 
 
 JESUS invites his saints 
 
 To meet around the board ; 
 Here pardoned rebels sit and hold 
 
 Communion with their Lord. 
 
 2 This holy bread and wine 
 Maintains our fainting breath, 
 
 By union with our living Lord, 
 And interest in his death. 
 
 3 Our heavenly Father calls 
 Christ and his members one; 
 
 We, the young children of his love, 
 And he, the first-born Son. 
 
 4 Let all our powers be joined 
 His glorious name to raise ; 
 
 Pleasure and love fill every mind 
 And every voice be praise. 
 
 5 To God, the Father, Son, 
 And Spirit, glory be, 
 
 As was, and is, and shall remain 
 Through all eternity! 
 
 In Dr. Watts' Hymns and Spiritual Songs, 
 1707, this piece was first published. It bears 
 
 the title, " Communion with Christ and with 
 saints," and was suggested by the passage in 
 I. Corinthians 10: 16, 17. 
 
 IOOO 
 
 S. M. 
 
 At closing. 
 
 A PARTING hymn we sing 
 Around thy table Lord ;, 
 
 Again our grateful tribute bring, 
 Our solemn vows record. 
 
 2 Here have we seen thy face, 
 And felt thy presence here; 
 
 So may the savor of thy grace 
 In word and life appear. 
 
 3 The purchase ofithy blood 
 By sin no longer led 
 
 The path our dear Redeemer trod 
 May we rejoicing tread. 
 
 4 In self-forgetting love 
 
 Be our communion shown, 
 
 Until we join the church above, 
 
 And know as we are known. 
 
 Rev. Aaron Robarts Wolfe contributed this 
 hymn also to the Church Melodies, 1858, from 
 which, with the permission of Dr. Hastings, it 
 was gladly sought and obtained by the com- 
 piler of Songs for the Sanctuary long before 
 he had learned who the modest author was, 
 concealing himself persistently under the mere 
 letters of his name, " A. R. W." Such a 
 hymn was needed in the churches for just 
 that point in the administration of the Lord's 
 Supper when the thought of going away from 
 the emotions and sensibilities and enjoyments 
 of the mystic festival breaks in upon the mind 
 of a believer, and the world with all its practi- 
 cal bearings threatens to banish the recollec- 
 tions of the scene. Of this piece he once wrote 
 to a friend : " I can remember nothing defi- 
 nitely about it, except that, in looking over the 
 topics in hymn-books with the idea of endeav- 
 oring to supply deficiencies, I thought some- 
 thing of this kind might be suitable in rising 
 from the Lord's table." He was right in a 
 surmise like that; it has been exceedingly 
 useful in just that way. 
 
 IOOI " The ark of God." S. M. 
 
 OH, cease, my wandering soul, 
 
 On restless wing to roam ; 
 All this wide world, to either pole, 
 
 Hath not for thee a home. 
 
 2 Behold the ark of God ! 
 Behold the open door ! 
 
 Oh, haste to gain that dear abode, 
 And rove, my soul, no more. 
 
 3 There safe thou shalt abide, 
 There sweet shall be thy rest ; 
 
 And every longing satisfied, 
 With full salvation blest. 
 
 This favorite hymn by Rev. Dr. Mu'hlen- 
 berg was written by him for the Prayer-Book 
 Collection, 1826, and contained originally five 
 stanzas. It was entitled " The Ark of the
 
 THE LORD S SUPPER. 
 
 427 
 
 Church," and is very widely used at the pres- 
 ent day. 
 
 1OO2 " This is my blood." S. M. 
 
 BLEST feast of love divine ! 
 
 'T is grace that makes us free 
 To feed upon this bread and wine, 
 
 In memory, Lord, of thee. 
 
 2 That blood which flowed for sin, 
 In symbol here we see, 
 
 And feel the blessed pledge within, 
 That we are loved of thee. 
 
 3 Oh, if this glimpse of love 
 Be so divinely sweet, 
 
 What will it be, O Lord, above, 
 Thy gladdening smile to meet? 
 
 In the English Hymns of S. W. Duffield 
 we are told of a request made by the author 
 of these verses, Sir Edward Denny ; the quo- 
 tation is made from the preface of his Hymns 
 and Poems, third edition, 1870 ; there he says : 
 " Should any of these poems or hymns be 
 deemed worthy of a place in any future col- 
 lections, they may be left as they are, without 
 alterations or abridgment. And also (inas- 
 much as here or there I have revised them 
 myself, I trust for the better) I should wish 
 that they be copied from this, rather than 
 from any previous collection wherein they are 
 found." The italics, intensifying his expres- 
 sion, are his own. The piece now before us 
 was taken from his Selection of Hymns, 1839, 
 thirty-one years older than the other ; and 
 the change of " Sweet feast " to " Blest feast 
 of love divine " was never originated by the 
 compiler of Laudes Domini ; but he decidedly 
 prefers " Blest " to " Sweet " in the situation, 
 whoever made the alteration. The reference 
 is made to Luke 22 : 19. 
 
 I OO3 " The banqueting house." S. M. 
 
 JESUS, we thus obey 
 
 Thy last and kindest word, 
 And in thine own appointed way 
 
 We come to meet thee, Lord ! 
 
 2 Thus we remember thee, 
 And take this bread and wine 
 
 As thine own dying legacy, 
 And our redemption's sign. 
 
 3 With high and heavenly bliss 
 Thou dost our spirits cheer ; 
 
 Thy house of banqueting is this, 
 And thou hast brought us here. 
 
 4 Now let our souls be fed 
 With manna from above, 
 
 And over us thy banner spread 
 Of everlasting love. 
 
 This piece is usually credited to the Rev. 
 Charles Wesley; but the fact cannot quite be 
 settled, for the verses appear in Hymns on the 
 Lord's Supper, 1745 ; a book issued by the 
 brothers, John and Charles, and the contri- 
 butions are not discriminated precisely. The 
 style may perhaps be trusted to an expert, 
 
 The hymn is entitled, " Before Holy Com- 
 munion." Allusion is made to Solomon's 
 Song 2 : 4. 
 
 I OO4 The Church is Christ's. 73, 6s. D. 
 
 THE Church's one foundation 
 
 Is Jesus Christ her Lord ; 
 She is his new creation 
 
 By water and the word : 
 From heaven he came and sought her, 
 
 To be his holy bride ; 
 With his own blood he bought her, 
 
 And for her life he died. 
 
 2 Elect from every nation, 
 Yet one o'er all the earth, 
 
 Her charter of salvation 
 One Lord, one faith, one birth; 
 
 One holy name she blesses, 
 Partakes one holy food, 
 
 And to one hope she presses, 
 With every grace endued. 
 
 3 'Mid toil and tribulation, 
 And tumult of her war, 
 
 She waits the consummation 
 
 Of peace for evermore : 
 Till with the vision glorious 
 
 Her longing eyes are blest, 
 And the great Church victorious 
 
 Shall be the Church at rest. 
 
 4 Yet she on earth hath union 
 With God the Three in One, 
 
 And mystic sweet communion 
 With those whose rest is won ; 
 
 Oh, happy ones and holy ; 
 Lord, give us grace that we 
 
 Like them, the meek and lowly, 
 On high may dwell with thee. 
 
 Another of Rev. Samuel John Stone's 
 hymns ; this likewise has had a historic fame 
 to give it a fine reputation as a popular lyric. 
 When the Pan-Anglican Synod, some few 
 years ago, was held in St. Paul's in London, 
 the whole body of dignitaries belonging to 
 the English Establishment entered the cathe- 
 dral, in the presence of an immense congre- 
 gation which rose to receive the procession, 
 singing, " The Church's one foundation is 
 Jesus Christ the Lord !" It was " like the 
 voice of many waters." The hymn was pub- 
 lished in Lyra Fidclinm, and is one of the 
 twelve pieces founded upon the Apostles' 
 Creed of which that small book consists ; it 
 it set to the phrase, " I believe in the Holy 
 Catholic Church." Mr. Stone has also issued 
 a volume entitled The Knight of Interces- 
 sion and other Poems ; this has reached 
 many editions, and in 1875 was succeeded 
 by another, Sonnets of the Christian Year, 
 
 IOO5 " The Living Bread." 
 
 O BREAD, to pilgrims given, 
 
 O food that angels eat, 
 O manna, sent from heaven, 
 
 For heaven-born natures meet ! 
 Give us, for thee long pining, 
 
 To eat till richly filled ; 
 Till, earth's delights resigning, 
 
 Our every wish is stilled. 
 
 75, 6s. D.
 
 428 
 
 THE CHURCH OF GOD. 
 
 a O Water, life-bestowing, 
 
 From out the Saviour's neart ! 
 A fountain purely flowing, 
 
 A fount ot love thou art , 
 Oh, let us, freely tasting, 
 
 Our burning thirst assuage! 
 Thy sweetness, never wasting, 
 
 Avails from age to age. 
 
 3 Jesus ! this feast receiving, 
 
 We thee unseen adore ; 
 Thy faithful word believing, 
 
 We take, and boubt no more : 
 Give us, thon trneand loving! 
 
 On earth to live in thee; 
 Then, death the vail removing, 
 
 Thy glorious face to see. 
 
 This fine translation of the Latin poem, 
 " O esca viatorum" was made by Dr. Ray 
 Palmer for the Sabbath Hymn Book, 1858. 
 It shows his wonderful skill in versification, 
 as well as his spiritual alertness in choosing 
 the best things in ancient religious poetry 
 wherever he could find them. These versions 
 of his, first printed in that collection, are 
 among the best contributions to sacred songs 
 given to the churches in this generation. 
 
 It is not certainly known who composed 
 the Latin original. Some have named St. 
 Thomas of Aquino. But the Dictionary of 
 Hymnology says it " was probably composed 
 by some German Jesuit of the seventeenth 
 century." It has been traced back to 1661. 
 
 I OO6 Three Mountains. 7$. 
 
 WHEN on Sinai's top I see 
 God descend, in majesty, 
 To proclaim his holy law, 
 All my spirit sinks with awe. 
 
 2 When, in ecstasy sublime, 
 Tabor's glorious steep I climb, 
 At the too transporting light, 
 Darkness rushes o'er my sight. 
 
 3 When on Calvary I rest, 
 God, in flesh made manifest, 
 Shines in my Redeemer's face, 
 Full of beauty, truth, and grace. 
 
 4 Here I would for ever stay, 
 Weep and gaze my soul away : 
 Thou art heaven on earth to me, 
 Lovely, mournful Calvary ! 
 
 James Montgomery is the author of the 
 hymn before us. It was first published in 
 Collyer's Collection, 1812. In the poet's 
 Original Hymns it bears the title " The 
 Three Mountains." The teaching of the Gos- 
 pel as contrasted with the Law is frequently 
 illustrated by the use of Sinai and Calvary as 
 a figure. Calvary was not much of a moun- 
 tain, and some do not accept Tabor as the 
 actual locality of the Transfiguration. But 
 the introduction of Jesus Christ's manifesta- 
 tion of his glory as the one link that vas 
 needed between the Curse and the crucifixion, 
 is matchless in its doctrinal felicity. The 
 Christ of God, divine and luminous with the 
 
 Godhead itself, was necessitated as an exhi- 
 bition beforehand, when Jesus of Nazareth 
 was so soon to bear suffering, shame, and 
 death for human sin. That makes " lovely, 
 mournful Calvary, heaven on earth." 
 
 IOO7 "Lovest thou me ?" 75. 
 
 HARK ! my soul ! it is the Lord ; 
 'T is thy Saviour hear his word ; 
 Jesus speaks, and speaks to thee, 
 "Say, poor sinner, lovest thou me? 
 
 2 " I delivered thee when bound, 
 
 And when bleeding, healed thy wound : 
 Sought thee wandering, set thee right, 
 Turned thy darkness into light. 
 
 3 " Can a woman's tender care 
 Cease towards the child she bare? 
 Yes, she may forgetful be, 
 
 Yet will I remember thee. 
 
 4 " Mine is an unchanging love, 
 Higher than the heights above ; 
 Deeper than the depths beneath 
 Free and faithful strong as death. 
 
 5 " Thou shall see my glory soon, 
 When the work of grace is done ; 
 Partner of my throne shall be ! 
 Say, poor sinner ! lovest thou me ?" 
 
 6 Lord ! it is my chief complaint 
 That my love is weak and faint ; 
 Yel I love thee, and adore; 
 Oh, for grace to love thee more. 
 
 This familier poem of William Cowper was 
 published in Maxfield's New Appendix, 1768. 
 Afterward the author incorporated it in the 
 Olney Hymns, 1779. It is entitled, "Lovest 
 thou me ?" Allusion is made to Simon Peter's 
 reclamation at the Sea of Galilee: John 21 : 
 1 6. The aptness of the author of English 
 Hymns is nowhere shown more felicitously 
 than in his quotation at this point of the 
 words of Archdeacon Farrar : " And when I 
 think on all this, when I remember that love 
 is ' not so much a virtue as a substratum of 
 all virtues, the virtue of virtue, the goodness 
 of goodness ;' when I think that 'God is love / 
 when I read that amid the unnumbered choirs 
 of heaven, each shall retain his individual life, 
 and have a name which none knoweth save 
 himself ; when I see the latent germs and 
 possibilities of goodness which exist even in 
 the worst ; when I think that a wretched, sin- 
 ful man is but the marred clay of some sweet, 
 innocent, and lovely child ; when I read how 
 Jesus so loved our race that he left the glory 
 of heaven to die amid its execration ; when 
 the Gospel tells me who it is that searches for 
 the lost sheep until he finds it ; who wept on 
 the neck of the prodigal ; who suffered the 
 harlot to bathe his feet with tears ; who prayed 
 for his murderers ; who with one look of ten- 
 derness broke the heart of his backsliding 
 apostle ; who in one flash of forgiveness made 
 of the crucified robber a saint of God ; when
 
 THE LORD S SUPPER. 
 
 429 
 
 the boundless promises of Scripture crowd 
 upon my mind ; when I recall the hymn which 
 we sing : 
 
 ' Mine is an unchanging love, 
 Higher than the heights above, 
 Deeper than the depths beneath, 
 True and faithful, strong as death ;' 
 
 when I read that God will not forget his 
 people though the mother may forget her 
 sucking child, then there come into my mind 
 two thoughts : of hope for ourselves, and of 
 hope for all the world !" 
 
 IOO8 "Thy people shall be my people." 75. 
 
 PEOPLE of the living God, 
 I have sought the world, around, 
 
 Paths of sin and sorrow trod, 
 Peace and comfort nowhere found. 
 
 2 Now to you my spirit turns 
 Turns, a fugitive unblest ; 
 
 Brethren, where your altar burns, 
 Oh, receive me into rest ! 
 
 3 Lonely I no longer roam, 
 
 Like the cloud, the wind, the wave; 
 Where you dwell shall be my home, 
 Where you die shall be my grave 
 
 4 Mine the God whom you adore, 
 Your Redeemer shall be mine ; 
 
 Earth can fill my soul no more, 
 Every idol I resign. 
 
 It is asserted of this hymn, composed by 
 James Montgomery, that in all probability it 
 was written on the occasion of his being 
 publicly recognized as a member of the Mo- 
 ravian Society at the close of 1814. It was 
 included in CotterilPs Selection, 1819, with 
 the title " Choosing the Portion of God's 
 Heritage." The point of the hymn is in the 
 covenant that the followers of Christ shall be 
 chosen as the companions of one's daily life, 
 rather than those who are unconverted ; and 
 an open profession is thus made before the 
 world of faith in the Master. Confessing 
 Christ is one of the means by which the 
 world is to be evangelized. It is told of a 
 young soldier, that, when in barracks, he 
 knelt down to pray before going to bed, his 
 fifteen companions began to jeer, some even 
 going so far as to throw various articles at 
 him. Undeterred by this treatment, he con- 
 tinued to kneel night after night, and soon 
 he was surprised to find his companions, one 
 after the other, steal to his side and kneel 
 with him. By his faithful confession of Je- 
 sus, that soldier won all his companions to 
 the Lord. A Christian student in one of our 
 colleges was brought into contact with one 
 who was an avowed unbeliever. He was 
 anxious to bring him back from the dreary 
 waste of skepticism, but the other resisted 
 every attempt to entice him into argument. 
 Seeing this, the Christian changed his plan ; 
 
 he associated with him as before, but con- 
 tented himself, whenever the question of re- 
 ligion was introduced, with coniessing his 
 own confidence in Christ, and indirectly 
 contrasting it with the uncertainty of unbe- 
 lief. Soon his companion began to show 
 some anxiety regarding religion ; at last one 
 day he came and said : " Your way of speak- 
 ing showed me the superiority of faith over 
 doubt. I have been privately studying Chris- 
 tianity, and I come to tell you that i have 
 laid all my doubts at the feet of Christ !" In 
 this case, a skeptic was brought to Jesus, not 
 by argument, but by the confession of Christ 
 in the conduct of life. 
 
 IOO9 " Christ, our passover, " 75. 
 
 AT the Lamb's high feast we sing 
 Praise to our victorious King, 
 Who hath washed us in the tide 
 Flowing from his wounded side. 
 
 2 Where the Paschai blood is poured, 
 Death's dark angel sheathes his sword, ; 
 Israel's hosts triumphant go 
 Through the wave that drowns the foe. 
 
 3 Christ, our Paschal Lamb, is slain, 
 Holy victim, without stain ; 
 Death and hell defeated lie, 
 Heaven unfolds its gates on high. 
 
 Another of Robert Campbell's versions, 1849, 
 and first printed in St. Andrew s Hymnal, 
 1850, given as a communion hymne and ser- 
 viceable particularly in identifying the Lord's 
 Supper with the Passover feast at the celebra- 
 tion of which the New Testament institution 
 was founded by the Saviour. The Latin 
 piece of which it is given as a translation, ''Ad 
 regias Agni dapes" is in the Paris Breviary ; 
 this is, so Mr. S. W. Duffield says, a sixth 
 century form of an older hymn which has 
 sometimes been ascribed to Ambrose, and 
 was known at Sarum. 
 
 (OIO " This is my Body." 75. 
 
 BREAD of heaven ! on thee we feed, 
 For thy flesh is meat indeed : 
 Ever let our souls be fed 
 With this true and living bread ! 
 
 2 Vine of heaven ! thy blood supplies 
 This blest cup of sacrifice : 
 
 Lord ! thy wounds our healing give, 
 To thy cross we look and live. 
 
 3 Day by day, with strength supplied, 
 Through the life of him who died : 
 Lord of life ! oh, let us be. 
 
 Rooted, grafted, built on thee! 
 
 Josiah Conder included this hymn of his 
 own composition in his book bearing the name 
 of The Star in the East, and Other Poems,
 
 43 
 
 THE CHURCH OF GOD. 
 
 1824. He entitled it, " For the Eucharist." 
 and referred to John 6 : 51-54, and John 15:1. 
 
 |Of I Wounded for us. is. 
 
 JESUS, Master! hear me now, 
 While I would renew my vow, 
 And record thy dying love; 
 Hear, and help me from above. 
 
 2 Feed me, Saviour, with this bread, 
 Broken in thy body's stead ; 
 
 Cheer my spirit with this wine, 
 Streaming like that blood of thine. 
 
 3 And as now I eat and drink, 
 Let me truly, sweetly think, 
 Thou didst hang upon the tree, 
 Broken, bleeding, there for me ! 
 
 So meager are the facts to be obtained 
 concerning this hymn, that we can say only 
 that it appears to have been first printed in 
 the Presbyterian collection of Devotional 
 Hymns, published in Philadelphia, Pa., in 
 1842. 
 
 IOI2 " Thine for ever." -js. 
 
 THINE forever! God of love, 
 Hear us from thy throne above ! 
 Thine for ever may we be, 
 Here and in eternity ! 
 
 2 Thine for ever! oh, how blest 
 They who find in thee their rest ! 
 Saviour, Guardian, heavenly Friend, 
 Oh, defend us to the end 1 
 
 3 Thine for eyer ! Saviour, keep 
 These thy frail and trembling sheep ; 
 Safe alone beneath thy care, 
 
 Let us all thy goodness share. 
 
 4 Thine for ever ! thou our Guide 
 All our wants by thee supplied - 
 All our sins by thee forgiven 
 Lead us, Lord, from earth to heaven ! 
 
 In Episcopal Churches on both sides of 
 the sea the Hymn before us is very generally 
 used in Confirmation services. It was writ- 
 ten by Mrs. Mary Fawler Maude in 1847, 
 and printed in her Twelve Letters on Confir- 
 mation, 1848, a small volume issued for the 
 benefit of the author's Sunday-School class. 
 Mrs. Maude is the daughter of George 
 Henry Hooper, of Stanmore, Middlesex, 
 England. She was married in 1841, to Rev. 
 Joseph Maude, vicar of Chirk, North Wales, 
 who was also an honorary canon of St. 
 Asaph's. Besides the book above mentioned, 
 this writer has published Memorials of Past 
 Years, which was privately printed in 1852. 
 
 1013 
 
 " Christ the Foundation.' 
 
 gs, 8s. 
 
 O ROCK of ages, one foundation, 
 On which the living church doth rest 
 
 The church, whose walls are strong salvation, 
 Whose gates are praise thy name be blest ! 
 
 2 Son of the living God ! oh, call us 
 
 Once and again to follow thee; 
 And give us strength, whate'er befall us, 
 
 Thy true disciples still to be. 
 
 3 And if our coward hearts deny thee. 
 In inmost thought, in deed, or word, 
 
 Let not pur hardness still defy thee, 
 But with a look subdue us, Lord. 
 
 4 Oh, strengthen thou our weak endeavor 
 Thee in thy sheep to serve and tend, 
 
 To give ourselves to thee for ever, 
 And find thee with us to the end. 
 
 Rev. Henry Arthur Martin, M. A., was born 
 at Exeter, England, July 30, 1831, and studied 
 at Eton, and Christ Church, Oxford, graduat- 
 ing in 1855. He took Holy Orders immedi- 
 ately and became curate of Hallow, near 
 Worcester, in 1856. Two years later he was 
 appointed Vicar of Laxton with Moorhouse, 
 Nottinghamshire. Mr. Martin is known in 
 hymnology by some contributions to Church 
 Hymns, 1871, the one quoted here being 
 among the most generally used. 
 
 1014 " The. living Bread." gs, 8s. 
 
 BREAD of the world, in mercy broken, 
 Wine of the soul, in mercy shed, 
 
 By whom the words of life were spoken, 
 And in whose death our sins are dead 
 
 2 Look on the heart by sorrow broken, 
 Look on the tears by sinners shed ; 
 
 And be thy feast to us the token 
 That by thy grace our souls are fed. 
 
 From Hymns Written and Adapted to the 
 Church Service of the Year, by Bishop Regi- 
 nald Heber, 1827. This piece was published 
 after the poet's death. It is entitled, " Before 
 the Sacrament." It never had but these two 
 stanzas in odd meter, but it has gone around 
 the world. 
 
 1015 "Beneath his shadow." 75,65. 
 
 SIT down beneath his shadow, 
 
 And rest with great delight ; 
 The faith that now beholds him 
 
 Is pledge of future sight. 
 
 2 Our Master's love remember, 
 Exceeding great and free ; 
 
 Lift up thy heart in gladness, 
 For he remembers thee. 
 
 3 Bring every weary burden, 
 Thy sin, thy fear, thy grief; 
 
 He calls the heavy laden 
 And gives them kind relief. 
 
 4 His righteousness "all glorious" 
 Thy festal robe shall be ; 
 
 And love that passgth knowledge 
 His banner over thee. 
 
 5 A little while, though parted, 
 Remember, wait, and love, 
 
 Until he comes in glory, 
 Until we meet above 
 
 6 Till in the Father's kingdom 
 The heavenly feast is spread, 
 
 And we behold his beauty, 
 Whose blood for us was shed ! 
 
 Miss Frances Ridley Havergal wrote this 
 hymn in 1870, and published it in Under the 
 Surface, 1874. It is founded upon Canticles 
 2 : 3, and is entitled " Under His Shadow." It
 
 THE LORDS' SUPPER. 
 
 431 
 
 shows the deep and full content to which she 
 had then come in her appreciation of an ordi- 
 nance that used to give her a kind of alarm or 
 positive distress, She has entered this record 
 in her autobiography : 
 
 " One subject often occupied my mind in 
 these years which would seem unusual for a 
 child the Lord's Supper. After coming to 
 St. Nicholas almost every monthly sacrament 
 made me thoughtful. I begged to be allowed 
 to stay in the church and see it administered 
 ' only once ;' but this apparently mere curios- 
 ity was not gratified, so I used to go round 
 to the vestry and listen to the service through 
 the door. One Sunday the hymn ' My God, 
 and is thy table spread ? ' was sung before 
 the sermon ; it quite upset me, and I cried vio- 
 lently, though, being in a corner of the pew, 
 I managed to conceal it." 
 
 She had begun to know the " love that 
 passeth knowledge," and this was the banner 
 over her soul. 
 
 (OI6 " None other name." 73, 6s. D. 
 
 I LAY my sins on Jesus, 
 
 The spotless Lamb of God : 
 He bears them all, and frees us 
 
 From the accursed load ; 
 
 1 bring my guilt to Jesus, 
 To wash my crimson stains 
 
 White in his blood most precious 
 Till not a stain remains. 
 
 2 I lay my wants on Jesus ; 
 All fullness dwells in him ; 
 
 He healeth my diseases, 
 
 He doth my soul redeem : 
 I lay my griefs on Jesus, 
 
 My burdens and my cares ; 
 He from them all releases, 
 
 He all my sorrows shares. 
 
 3 I long to be like Jesus, 
 Meek, loving, lowly, mild; 
 
 I long to be like Jesus, 
 
 The Father's holy child. 
 I long to be like Jesus, 
 
 Amid the heavenly throng ; 
 To sing with saints his praises, 
 
 And learn the angels' song. 
 
 Dr. Horatius Bonar always had a special 
 influence over the young. His winning man- 
 ner and gentle tones caught their attention, 
 and his weighty words impressed their hearts. 
 His Sabbath-school services in Kelso are still 
 remembered with delight. He wrote for each 
 service a hymn, which was sung by the boys 
 and girls. These hymns have since found 
 their way to most Sabbath-schools. Among 
 them were such favorites as " I lay my sins 
 on Jesus," " I was a wandering sheep," " A 
 few more years shaii roll." After the singing 
 came a short address, in which the love of 
 Christ was told. These hours among the 
 lambs of the flock were full of pleasure. 
 They gave rest to the pastor, and were at- 
 
 tended with the best results. Hymn succeed- 
 ed hymn, and some of them are scattered 
 over the globe in millions. There are few 
 honors on earth equal to that of giving har- 
 monious utterance to the deepest thoughts 'of 
 God's children. A sermon does its work and 
 passes, but a true hymn is sung and sung, 
 and sung again through many generations. 
 This particular piece is found as far back as 
 the first series of Songs in the Wilderness, 
 published by Dr. Bonar in 1843. It is one of 
 his earliest compositions, and has proved to 
 be one of the most popular. Its title is " The 
 Substitute." 
 
 IOI7 "I need thee." 73, 6s. D. 
 
 I NEED thee, precious Jesus ! 
 
 For I am full of sin ; 
 My soul is dark and guilty, 
 
 My heart is dead within ; 
 
 1 need the cleansing fountain, 
 Where I can always flee, 
 
 The blood of Christ most precious, 
 The sinner's perfect plea. 
 
 2 I need thee, blessed Jesus ! 
 For I am very poor ; 
 
 A stranger and a pilgrim, 
 
 I have no earthly store ; 
 I need the love of Jesus 
 
 To cheer me on my way, 
 To guide my doubting footsteps, 
 
 To be my strength and stay. 
 
 3 I need thee, blessed Jesus ! 
 And hope to see thee soon, 
 
 Encircled with the rainbow 
 
 And seated on thy throne : 
 There, with thy blood-bought children, 
 
 My joy shall ever be 
 To sing thy praise, Lord Jesus, 
 
 To gaze, my Lord, on thee ! 
 
 Written by Rev. Frederick Whitfield, and 
 entitled " Longing for Jesus." It was first 
 given to the public on a mere sheet for distri- 
 bution in 1855; then it was included in the 
 author's Sacred Poems and Prose, 1861. It 
 has been popular and very useful everywhere. 
 Translations of it have been made into Ara- 
 bic, French, Dutch, and German. 
 
 I O 1 8 " Lauda, Sion, Salvatorem." 
 
 SIGN, to thy Saviour singing, 
 
 To thy Prince and Shepherd bringing 
 
 Sweetest hymns of love and praise, 
 Yet thou shalt not reach the measure 
 Of his worth, by all the treasure 
 
 Of thy most ecstatic lays ! 
 
 2 Of all wonders that can thrill thee, 
 And with adoration fill thee, 
 
 What than this can greater be, 
 That himself to thee lie giveth? 
 He in faith that eateth, liveth 
 
 For the bread of life is he. 
 
 3 Fill thy lips to overflowing 
 
 With sweet praise, his mercy showing, 
 
 Who this heavenly table spread. 
 On this day so glad and holy, 
 To each hungering spirit lowly 
 Giveth he the living bread. 
 
 P.M.
 
 432 
 
 THE CHURCH OF GOD. 
 
 This is a translation by Rev. Alexander 
 Ramsay Thompson, D. D., who was born at 
 New York, October 16, 1822, and educated 
 at the University of his native city and at 
 Princeton Seminary, graduating from the lat- 
 ter in 1845. He entered the ministry, and 
 became pastor of the Presbyterian church at 
 Stapleton, Staten Island, from 1851 to 1859. 
 Afterward he joined the Reformed Dutch 
 Church, and held pastorates in New York 
 and Brooklyn, becoming acting pastor of 
 Bethany Chapel in the latter city in 1885. 
 Dr. Thompson was joint editor of the Re- 
 formed Dutch book, Hymns of the Church, 
 1869, and also of Hymns of Prayer and 
 Praise, 1871, to both of which he contributed 
 original poems as well as translations. 
 
 The Latin Sequence from which this hymn 
 is taken was the work of St. Thomas Aqui- 
 nas, and is supposed to have been written 
 about 1 260, for the festival of Corpus Christi. 
 It is found in a French missal of the latter 
 part of the thirteenth century, and also in one 
 of a little later date, which is in the British 
 Museum. It is of great interest as a histori- 
 cal document, and is characterized by a har- 
 monious and rhythmic flow of verse. The 
 translation by Dr. Thompson first appeared 
 in the American Sunday-School Times, 1883. 
 
 1 1 9 The King's Table. P. M. 
 
 HERE the King hath spread his table, 
 Whereon eyes of faith are able. 
 
 Christ the passover to trace. 
 Shadows of the law are going, 
 Light and life and truth inflowing, 
 
 Night to day is giving place. 
 
 2 Lo, this angels' food descending 
 Heavenly love is hither sending, 
 
 Pilgrim lips on earth to feed. 
 So the paschal lamb was given, 
 So the manna came from heaven, 
 
 This the manna is indeed. 
 
 3 O good Shepherd, bread life-giving, 
 Us, thy grace and life receiving, 
 
 Feed and shelter evermore ! 
 Thou on earth our weakness guiding, 
 We in heaven with thee abiding, 
 
 With all saints will thee adore. 
 
 This hymn is a portion of the Latin poem 
 from which the preceding translation was 
 made by Rev. Dr. Thompson. The original 
 consists of twelve stanzas of varying length, IO2I 
 the fragment here given being an adaptation 
 of two of them. The author, St. Thomas 
 Aquinas, is often called "The Angelical 
 Doctor," because " of the extraordinary gift of 
 understanding wherewith God had blessed 
 him." He was the child of noble parents, 
 his father being the Count of Aquino. His 
 birth is supposed to have been in 1227; at 
 the age of five years he \vas placed in a Ben- 
 
 edictine monastery at Monte Cassino to be 
 educated. Later he studied at Naples, Paris, 
 and Rome, achieving everywhere a high rep- 
 utation for learning and piety. He entered 
 the Dominican order, and his influence was 
 so great that Louis IX. of France insisted 
 upon his becoming a member of the Council 
 of State, where his advice was supreme. His 
 life was one of incessant labor as a writer, 
 lecturer, and preacher, with much fatiguing 
 travel, and he died at Terracina, in Italy, 
 March 7, 1274. 
 
 I O2O Beside the Cross. P. M. 
 
 BY the cross of Jesus standing, 
 Love our straitened souls expanding, 
 
 Taste we now the peace and grace ! 
 Health from yonder tree is flowing, 
 Heavenly light is on it glowing, 
 
 From the blessed Sufferer's face. 
 
 2 Here is pardon's pledge and token, 
 Guijt's strong chain for ever broken, 
 
 Righteous peace securely made. 
 Brightens now the brow, once shaded, 
 Freshens now the face, once faded, 
 
 Peace with God now makes us glad. 
 
 3 All the love of God is yonder, 
 Love above all thought and wonder, 
 
 Perfect love that casts out fear ! 
 Strength like dew, is here distilling 
 Glorious life our souls is filling 
 
 Life eternal, only here ! 
 
 4 Here the living water welleth, 
 Here the rock now smitten, telleth 
 
 Of salvation freely given. 
 Thjs the fount of love and pity, 
 This the pathway to the City, 
 
 This the very gate of heaven. 
 
 One of Dr. Horatius Bonar's very best 
 compositions. It may be found in Hymns of 
 Faith and Hope, Third Series, 1867. The 
 story is told over and over of a great painting 
 of Jesus in the agony of crucifixion. We 
 find it in Colonel Gardiner's Biography, in 
 Zinzendorf's Life ; Norton tells it anew in his 
 Golden Truths; always the same, always 
 different. But Gardiner sees it, and it seems 
 to say, " This have I done for thee what 
 hast thou done for me ?" And Zinzendorf sees 
 it, and it seems to say the same to him. And 
 the "gipsy girl " sees it, and it seems to say 
 the same to her. In each case the sinner's 
 soul is pierced with conviction. " All the 
 love of God is yonder !" 
 
 " His house of wine." 
 
 OH, Christ, he is the fountain, 
 
 The deep, sweet well of love! 
 The streams on earth I 've tasted, 
 
 More deep I '11 drink above: 
 There, to an ocean fullness, 
 
 His mercy doth expand, 
 And glory, glory dwelleth 
 
 In Immanuel's land. 
 
 2 Oh, I am my Beloved's, 
 And my Beloved's mine! 
 
 He brings a poor vile sinner 
 Into " his house of wine!" 
 
 P.M.
 
 THE LORD'S SUPPER. 
 
 433 
 
 I stand upon his merit, 
 
 I know no other stand, 
 Not ev'n where glory dwelleth 
 
 In Immanuel's land. 
 
 3 The bride eyes not her garment, 
 
 But her dear Bridegroom's face; 
 I will not gaze at glory, 
 
 But on my King of Grace- 
 Not at the crown he giveth, 
 
 But on his pierced hand 
 The Lamb is all the glory 
 
 Of Immanuel's land. 
 
 The Rev. Samuel Rutherford was born in 
 1600, at Nisbet, Roxburghshire, in Scotland; 
 he died at St. Andrew's, March 20, 1661. 
 The story of his life has been often told, and 
 is remembered now with an unusual tender- 
 ness wherever the English language is spoken 
 or the history of the times of the ancient cov- 
 enant is revered. He was educated in Edin- 
 burgh, and in 1621 received the degree of 
 Master of Arts ; soon after this he was ap- 
 pointed Professor of Humanity in that great 
 center of Scottish literary life. But he seems 
 to have preferred to preach the gospel ; for 
 his name disappears from the office four years 
 later. Then we find him engaged in the 
 study of theology ; then the scant annals of 
 his early career announce that he was settled 
 in the town of Anworth as an impressive and 
 able minister. In one of his fugitive pieces, 
 Dean Stanley is very happy in giving this re- 
 markable man an introduction to us. 
 
 It seems that an English merchant had 
 been attending divine service at St. Andrew's, 
 and he said : " I heard one sweet, majestic- 
 looking preacher, and he showed me the maj- 
 esty of God ; afterward, I heard one little fair 
 man, and he showed me the loveliness of 
 Christ." And this last man, remarks Dean 
 Stanley, was Samuel Rutherford, " the true 
 saint of the Scottish Covenant." By this 
 epithet of description has the individual been 
 for ever honored and graced by our great 
 modern scholar. 
 
 Of the small town where he earliest minis- 
 tered little is known ; for it has been .swept 
 across by the centralization of the villages 
 into cities, and the neighborhood is now much 
 less rural than it was two hundred years 
 ago. The tourist passes the spot on the 
 route across to Stranraer from Dumfries, 
 skirting the extreme southern coast of Scotch 
 territory. Leaving a village called Gatehouse, 
 which the Murrays cover and furnish with 
 their ample estates, one catches a glimpse of 
 the old tower of Cardoness on the right of 
 the path ; and then, close by, about a mile off 
 the road, in a secluded little valley, is a pictur- 
 esque ivy-covered ruin ; this is all that is now 
 left of the Anworth Church, where Samuel 
 
 Rutherford lived and labored. He loved this 
 little parish with all his heart. Of his home 
 there he once said in a letter : " There did I 
 wrestle with the angel and prevail ; woods, 
 trees, meadows, and hills are my witnesses 
 that I drew on a fair match between Christ 
 and Anworth." 
 
 But the calmness of his rural retreat was 
 destined to be broken. He is called higher. 
 Before long he issues a theological volume, 
 which is pronounced so fine that it gains him 
 an invitation to become a professor on the 
 Continent ; he is asked to Utrecht, and also 
 to Hardewyck. His real troubles began the 
 next year. He was attracting notice evi- 
 dently as a divine, and making himself 
 dreaded as a writer. On July 27, 1636, he re- 
 ceived a citation to appear before the Court 
 of High Commission to answer to his non- 
 conformity to the acts of Episcopacy in Scot- 
 land. He was subsequently deprived of his 
 parish in Anworth, and a trying period suc- 
 ceeded, during which he was banished to 
 Aberdeen. But before long in the swift con- 
 fusions of the time, the changes of which 
 can hardly be followed intelligently at this re- 
 mote distance, the covenanting party in the 
 realm gained the ascendancy, and Rutherford 
 came back to his old charge. This was in 
 1638, and in 1639 he was made one of the 
 professors in St. Andrew's; and in 1643 he 
 was sent to London as a msmber of the 
 historic Westminster Assembly, where he 
 served the Scotch Church faithfully for four 
 serious and perilous years. He wrote several 
 volumes, among which was the famous pam- 
 phlet entitled Lex Rex. It was his lot to see 
 that treatise burned publicly under his win- 
 dows after the Restoration in 1660. The 
 Committee of Estates paid the highest com- 
 pliment in their power to its effectiveness by 
 flashing the fire of its burning against the 
 walls of St. Andrew's. But this was nothing 
 of itself ; only it led the way to further and 
 more bitter persecutions. He was abruptly 
 deprived of his offices, and cited to appear be- 
 fore the next Parliament on the charge of 
 high treason. This received a characteristic 
 answer. He was ill, and soon was dying. 
 He sent his final word back to the court : " J 
 am summoned before a higher court and judi- 
 catory ; that first summons I behoove to an- 
 swer ; and ere a few days arrive, I shall be 
 where few kings and great folks come." 
 
 These meager facts are all that are neces- 
 sary to render clear to the students of hym- 
 nology why we attribute to Samuel Rutherford 
 as the author those matchless stanzas which 
 we admit were written by a Scotch lady in 
 28
 
 434 
 
 THE CHURCH OF GOD. 
 
 Melrose, and were published as lately as 1857 
 in The Christian Treasury. Mrs. Anne 
 Ross Cousin, the truly gifted daughter of Dr. 
 David Ross Cundell of Leith, married after- 
 wards to the Rev. William Cousin, an hon- 
 ored clergyman of the Free Church of Scot- 
 land, composed the poem of nineteen double 
 verses called " Glory dwelleth in Immanuel's 
 Land," now published in tracts all over the 
 world. But the thoughts contained in it, and 
 most of the peculiar expressions among the 
 lines, were uttered by Samuel Rutherford 
 himself while he was lying on his death-bed. 
 
 1022 " The living Bread." 75.3!. 
 
 JESUS, to thy table led, 
 Now let every heart be fed 
 With the true and living bread. 
 
 2 While in penitence we kneel, 
 Thy sweet presence let us feel, 
 All thy wondrous love reveal ! 
 
 3 While on thy dear cross we gaze, 
 Mourning o'er our sinful ways, 
 Turn our sadness into praise ! 
 
 4 When we taste the mystic wine, 
 Of thine outpoured blood the sign, 
 Fill our hearts with love divine ! 
 
 5 From the bonds of sin release, 
 Cold and wavering faith increase, 
 Lamb of God, grant us thy peace! 
 
 6 Lead us by thy pierced hand, 
 Till around thy throne we stand, 
 In the bright a'nd better land. 
 
 Rev. Robert Hall Baynes, M. A., was born 
 at Wellington, Somerset, England, March 10, 
 1831, and educated at Oxford, graduating B. 
 A. in 1856. He was ordained in 1855, and 
 was curate first at Christ Church, Blackfriars, 
 afterwards at Whitechapel, Maidstone, and 
 Coventry. He was designated Bishop of 
 Madagascar in 1870, but declined the next 
 year, and in 1873 received the appointment of 
 Honorary Canon of Worcester Cathedral. 
 In 1880 he became vicar of Holy Trinity, 
 Folkstone. Canon Baynes has compiled sev- 
 eral successful books of sacred poetry, and 
 is also known as the author of a number of 
 excellent hymns which are in general use. 
 The one for Communion quoted here is per- 
 haps the most popular. It was first pub- 
 lished in his Canterbury Hymnal, 1 864. 
 
 O23 Bearing the Cross. 8s, 75. D. 
 
 JESUS, I my cross have taken, 
 
 All to leave, and follow thee ; 
 Naked, poor, despised, forsaken, 
 
 Thou, from hence, my all shall be ! 
 Perish, every fond ambition, 
 
 All I 've sought, or hoped, or known, 
 Yet how rich is my condition, 
 
 God and heaven are still my own ! 
 
 2 Let the world despise and leave me, 
 
 They have left my Saviour too ; 
 Human hearts and looks deceive me 
 
 Thou art not, like them, untrue; 
 
 Oh, while thou dost smile upon me, 
 God of wisdom, love, and might, 
 
 Foes may hate, and friends disown me, 
 Show thy face, and all is bright. 
 
 3 Man may trouble and distress me, 
 'T will but drive me to thy breast ; 
 
 Life with trials hard may press me; 
 
 Heaven will bring me sweeter rest ! 
 Oh, 't is not in grief to harm me, 
 
 While thy love is left to me ; 
 Oh, 't were not in joy to charm me, 
 
 Were that joy unmixed with thee. 
 
 4 Go then, earthly fame and treasure! 
 Come, disaster, scorn, and pain ! 
 
 In thy service pain is pleasure, 
 
 With thy favor, loss is gain. 
 I have called thee Abba, Father ! 
 
 I have stayed my heart on thee ! 
 Storms may'howl, and clouds may gather, 
 
 All must work for good to me. 
 
 Nearly half a century ago Professor Wilson, 
 in his Nodes Ambrosiance , exclaimed : " Have 
 you seen a little volume entitled Tales in 
 Verse, by the Rev. Henry Francis Lyte, 
 which seems to have reached a second edi- 
 tion ? Now that is the right kind of religious 
 poetry." It is evident that the critic had a 
 foresight of the merit which the Church would 
 recognize before long. This obscure country 
 rector was to become famous among the sing- 
 ing children of God. The fine poem arrested 
 so much attention at once that for many years 
 it was credited in all the American collections 
 to Sir Robert Grant ; for nobody knew even 
 the name of this modest curate, who was divid- 
 ing his time with working out unwelcome pa- 
 rochial tasks and teaching African freedmen, 
 just liberated from slavery, so that they might 
 go as catechists and school-masters to Sierra 
 Leone. In 1824 this familiar piece of poetry 
 appeared in Sacred Poetry, Edinburgh, its 
 general form being the same as now, with 
 six double stanzas. But it must have been 
 composed several years earlier than this. It 
 has a living connection with the most inter- 
 esting fact that up to 1 81 8 he was not a truly 
 converted man. He was preaching a gospel 
 which experimentally he did not understand. 
 This he did not suspect till, Qn a certain occa- 
 sion, he was sent for by a brother clergyman, 
 who was dying and needed counsel. Then 
 he found he knew no more than this unfortu- 
 nate neighbor about the way of salvation by 
 a crucified Redeemer. They were both 
 frightened and subdued. Together they com- 
 menced an eager and anxious study of the 
 Scriptures, and in turn each was soon changed 
 by the Spirit of divine grace in the whole tem- 
 per of his mind and life. From this moment 
 the author of the hymn began a career of 
 thorough devotion. It is evident that these 
 verses were inspired by the one great text of 
 the New Testament : " If any man will come
 
 THE LORD S SUPPER. 
 
 435 
 
 after me, let him deny himself, and take up 
 his cross daily, and follow me." 
 
 I O24 The Crown coming. 8s, 6s. D. 
 
 SOUL, then know thy full salvation, 
 
 Rise o'er sin, and fear, and care; 
 Joy, to find in every station 
 
 Something still to do or bear. 
 Think what Spirit dwells within thee; 
 
 Think what Father's smiles are thine; 
 Think that Jesus died to win thee ! 
 
 Child of heaven, canst thou repine? 
 
 2 Haste thee on from grace to glory, 
 
 Armed by faith and winged by prayer 1 
 Heaven's eternal day's before thee, 
 
 God's own hand shall guide thee there: 
 Soon shall close thy earthly mission, 
 
 Soon shall pass thy pilgrim days, 
 Hope shall change to glad fruition, 
 
 Faith to sight, and prayer to praise. 
 
 This is the latter part of the previous hymn, 
 which has been divided for convenience in 
 singing. Often in the American manuals the 
 last two stanzas are used as a hymn by them- 
 selves, commencing " Know, my soul, thy 
 full salvation." The sentiment of the poetry 
 changes rapidly from surrender to triumph. 
 And it is well to know, and sometimes to call 
 to mind, that the last glorious words of this 
 troubled man, who sang almost till breath 
 failed him, were just these : " Peace joy." 
 
 | O25 A spotless soul. 8s, 75. 
 
 JESUS, who on Calvary's mountain 
 
 Poured thy precious blood for me, 
 Wash me in its flowing fountain, 
 
 That my soul may spotless be. 
 
 2 In thy word I hear thee saying, 
 Come and I will give you rest ; 
 
 Now the gracious call obeying, 
 See, I hasten to thy breast. 
 
 From Rev. Henry Ward Beecher's Plymouth 
 Collection, 1855, this hymn was taken. It is 
 probably an original ; but we can find no trace 
 whatever of its author. It expresses chiefly 
 the writer's belief in the cleansing power of 
 the blood of Christ shed for sinners. " Mark 
 you," said a pious sailor, when explaining to 
 a shipmate at the wheel ; " mark you, it is n't 
 breaking off swearing and the like ; it is n't 
 reading the Bible, nor praying nor being good ; 
 it is none of these ; for even if they would an- 
 swer for the time to come, there's still the old 
 score ; and how are you to get over that ? It 
 is n't anything that you have done or can do ; 
 it 's taking hold of what Jesus did for you ; 
 it's forsaking your sins, and expecting the 
 pardon and salvation of your soul, because 
 Christ let the waves and billows go over him 
 on Calvary. This is believing, and believing 
 is nothing else." 
 
 I O26 Before the Cross. 8s, 75. D. 
 
 SWEET the moments, rich in blessing, 
 
 Which before the cross we spend j 
 Life, and health, and peace possessing, 
 From the sinner's dying Friend. 
 
 Truly blessed is this station, 
 
 Low before his cross to lie, 
 While we see divine compassion 
 
 Beaming in his gracious eye. 
 
 2 Love and grief our hearts dividing, 
 With our tears his feet we bathe ; 
 
 Constant still, in faith abiding, 
 
 Life deriving from his death, 
 For thy sorrows we adore thee, 
 
 For the pains that wrought our peace, 
 Gracious Saviour ! we implore thee 
 
 In our souls thy love increase. 
 
 3 Here we feel our sins forgiven, 
 While upon the Lamb we gaze, 
 
 And our thoughts are all of heaven, 
 And our lips o'erflow with praise. 
 
 Still in ceaseless contemplation, 
 Fix our hearts and eyes on thee, 
 
 Till we taste thy full salvation, 
 And, unvailed, thy glories see. 
 
 In the Kendal Hymn-Book, edited by Rev. 
 James Allen, 1757, a piece of rather rude po- 
 etry appears which it is said the author marked 
 as his own. But Rev. Walter Shirley re-wrote 
 it into the present shape in 1774, and put it in 
 the book used in Lady Huntingdon's Chapels. 
 It began, " While my Jesus'I 'm possessing." 
 The alterations are extensive, and all for the 
 better in taste and form of expression ; but 
 the hymn is the composition of its maker. 
 
 IO27 Parting Hymn. 8s, ys. 
 
 FROM the table now retiring, 
 Which for us the Lord hath spread, 
 
 May our souls refreshment finding, 
 Grow in all things like our Head ! 
 
 2 His example while beholding, 
 May our lives his image bear: 
 
 Him our Lord and Master calling, 
 His commands may we revere. 
 
 3 Love to God and man displaying, 
 Walking steadfast in his way, 
 
 Joy attend us in believing, 
 
 Peace from God, through endless day. 
 
 4 Praise and honor to the Father, 
 Praise and honor to the Son, 
 
 Praise and honor to the Spirit, 
 Ever Three and ever One. 
 
 Rev. John Rowe was born near Crediton, 
 England, April 17, 1764, and educated at 
 Hoxton Academy and at Hackney College. 
 He entered the ministry on his graduation, 
 and in 1787 was chosen as one of the pas- 
 tors of a Presbyterian church in Shrewsbury. 
 The length of his stay here is uncertain ; but 
 in 1797 he became associate minister of the 
 Unitarian chapel at Lewin's Mead, Bristol ; 
 a position which he held until 1831, when he 
 was seized with paralysis. The following 
 year he resigned his charge and went with 
 his daughter to Italy. She was the only sur- 
 viving member of his family, and her care 
 was with him to the last. He died in Sienna, 
 July 2, 1832. The hymn which was quoted 
 here, dated 1812, is the only one by which
 
 THE CHURCH OF GOD. 
 
 436 
 
 he is known at present, but it is a favorite for 
 Communion services. 
 
 O28 Christ on the Cross. 8s, 75. D. 
 
 WHEN I view my Saviour bleeding, 
 
 For my sins, upon the tree; 
 Oh, how wondrous ! how exceeding 
 
 Great his love appears to me ! 
 Floods of deep distress and anguish, 
 
 To impede his labors, came ; 
 Yet they all could not extinguish 
 
 Love's eternal, burning flame. 
 
 2 Now redemption is completed, 
 Full salvation is procured ; 
 
 Death and Satan are defeated 
 
 By the sufferings he endured. 
 Now the gracious Mediator 
 
 Risen to the courts of bliss, 
 Claims for me, a sinful creature, 
 
 Pardon, righteousness, and peace ! 
 
 3 Sure such infinite affection 
 Lays the highest claims to mine; 
 
 All my powers, without exception, 
 
 Should in fervent praises join, 
 Jesus, fit me for thy service ; 
 
 Form me for thyself alone ; 
 
 1 am thy most costly purchase 
 Take posseSsion of thine own. 
 
 Richard Lee, the author of this familiar 
 and useful hymn, was an English mechanic. 
 He published in London, 1794, a volume 
 which he entitled, Flowers from Sharon, 
 from which five pieces, of which this is one, 
 found a place in Dobell's Selection, 1806. 
 This author did what he did for his little 
 book when he was " between the ages of 
 fifteen and nineteen." The most of the 
 pieces were published previously in the 
 Evangelical Magazine over the signature of 
 " Ebenezer." At that time the writer lived 
 in Leicester Fields, London. In 1816 he was 
 older, and perhaps not so quiet ; for Living 
 Authors says he was " a political and reli- 
 gious fanatic." This seems to be all the 
 record which has been made of him. The 
 hymn is excellent, and its sentiment lives 
 through the century for good. A simple 
 vision of Jesus on the cross subdues the whole 
 soul to love. 
 
 1029 " Eben-ezer." 8s, 73. D. 
 
 COME, thou Fount of every blessing, 
 
 Tune my heart to sing thy grace; 
 Streams of mercy, never ceasing, 
 
 Call for songs of loudest praise ; 
 Teach me some melodious sonnet, 
 
 Sung by flaming tongues above ; 
 Praise the mount I 'm fixed upon it 
 
 Mount of thy redeeming love! 
 
 2 Here I '11 raise mine Eben-ezer; 
 Hither by thy help I 'm come : 
 
 And I hope, by thy good pleasure, 
 
 Safely to arrive at home. 
 Jesus sought me when a stranger, 
 
 Wandering from the fold of God ; 
 He, to rescue me from danger, 
 
 Interposed his precious blood. 
 
 3 Oh, to grace how great a debtor 
 
 Daily I 'm constrained to be ! 
 Let thy goodness, like a fetter, 
 
 Bind my wandering heart to thee. 
 Prone to wander, Lord, I feel it ; 
 
 Prone to leave the God I love ; 
 Here's my heart, oh, take and seal it 
 
 Seal it for thy courts above. 
 
 For a long while this hymn was attributed 
 to the Countess of Huntingdon. But Rev. 
 Robert Robinson, giving a list of his own 
 compositions up to 1781, says : " Mr. Wheat- 
 ley, of Norwich, published a hymn beginning. 
 ' Come, thou Fount of every blessing,' since 
 repeated in the hymn-books of Messrs. Madan, 
 Wesley, Gifford, and others." This was in 
 1758. Generally now the authorship is credit- 
 ed to him without dispute. Dr. Joseph 
 Belcher in his Historical Sketches of Hymns, 
 1859. gives an interesting statement concern- 
 ing the later years of this man. He says : 
 " From a descendant of one of the parties 
 referred to in the narrative we received, some 
 twenty years since, the affecting statement we 
 now make. In the latter part of his life, 
 when Mr. Robinson seemed to have lost 
 much of his devotional feeling, and when he 
 indulged in habits of levity, he was traveling 
 in a stage-coach with a lady, who soon per- 
 ceived that he was well acquainted with r.e- 
 ligion. She had just before been reading the 
 hymn of which we are writing, and asked his 
 opinion of it as she might properly do, 
 since neither of them knew who the other 
 was. He waived the subject and turned her 
 attention to some other topic ; but after a 
 short period she contrived to return to it, and 
 described the benefits she had often derived 
 from the hymn and her strong admiration of 
 its sentiments. She observed that the gentle- 
 man was strongly agitated, but, as he was 
 dressed in colored clothes, did not suspect the 
 cause. This garb Robinson was compelled 
 to assume in traveling, as wherever he was 
 known he was pressed to stay to preach. At 
 length, entirely overcome by the power of 
 his feelings, he burst into tears and said : 
 ' Madam, I am the poor, unhappy man who 
 composed that hymn many years ago ; and I 
 would give a thousand worlds, if I had them, 
 to enjoy the feelings I then had.' " 
 
 I O3O " Him we pierced." 8s, 75. D. 
 
 COME, thou everlasting Spirit, 
 
 Bring to every thankful mind 
 All the Saviour's dying merit, 
 
 All his sufferings for mankind : 
 True recorder of his passion, 
 
 Now the living faith impart ; 
 Now reveal his great salvation 
 
 Unto every faithful heart. 
 
 2 Come, thou Witness of his dying ; 
 
 Come, Remembrancer divine; 
 Let us feel thy power applying 
 
 Christ to every soul and mine.
 
 THE LORD'S SUPPER. 
 
 437 
 
 Let us groan thine inward groaning ; 
 
 Look on him we pierced, and grieve ; 
 All partake the grace atoning, 
 
 All the sprinkled blood receive. 
 
 This piece comes from Hymns on the Lord's 
 Supper, prepared by the two brothers, John 
 and Charles Wesley, 1745. The Methodist 
 Hymnal, 1878, which ought to be good 
 authority, makes no hesitation in crediting 
 this familiar Communion song to Charles 
 Wesley. The title it bears is " A Memorial 
 of the Death of Christ." 
 
 1031 / Peter 5 -.5. 8s, 75. D. 
 
 YES, for me, for me he careth 
 
 With a brother's tender care ; 
 Yes, with me, with me he shareth 
 
 Every burden, every fear. 
 Yes, for me he stand eth pleading 
 
 At the mercy-seat above, 
 Ever for me interceding, 
 
 Constant in untiring love. 
 
 2 Yes, in me, in me he dwelleth, 
 
 I in him, and he in me ! 
 And my empty soul he filleth, 
 
 Here and through eternity. 
 Thus I wait for his returning, 
 
 Singing all the way to heaven ; 
 Such the joyous song of morning, 
 
 Such the banquet song of even. 
 
 Another of Dr. Horatius Bonar's composi- 
 tions, taken from Songs for the Wilderness, 
 No. 2, 1844. It is entitled there "Christ 
 the Elder Brother," and is founded upon I. 
 Peter 5 : 6, 7 : " Humble yourselves therefore 
 under the mighty hand of God, that he may 
 exalt you in due time : casting all your care 
 upon him ; for he careth for you." Such a 
 wonderful suggestion renders these verses a 
 " banquet song " indeed. 
 
 1032 The reproach of Christ. 8s. ys. D. 
 
 CROSS, reproach, and tribulation ! 
 
 Ye to me are welcome guests 
 When I have this consolation, 
 
 That my soul in Jesus rests. 
 The reproach of Christ is glorious ! 
 
 Those who here his burden bear, 
 In the end shall prove victorious, 
 
 And eternal gladness share. 
 
 2 Bonds and stripes, and evil story, 
 
 Are our honorable crowns ; 
 Pain is peace, and shame is glory, 
 
 Gloomy dungeons are as thrones, 
 Bear, then, the reproach of Jesus 
 
 Ye who live a life of faith ! 
 Lift triumphant songs and praises 
 
 Ev'n in martyrdom and death. 
 
 This poem has made its way from the 
 Latin into German before reaching its present 
 English form. The original, " Salve crux 
 beata, salve" was written by Rev. Johann 
 Wilhelm Petersen, who was for a time 
 Court Preacher to the Duke of Holstein, 
 and died in 1727. A German version of the 
 hymn, a free translation in twenty-one stanzas, 
 
 was made by Rev. Ludwig Andreas Cotter, a 
 contemporary of Mr. Petersen, and like him 
 a Court Preacher. From this version an 
 English translation was made by unknown 
 authors for the Moravian Hymn Book, which 
 appeared in 1789, and this has been frequent- 
 ly reprinted in American collections. The 
 poem is a fervent thanksgiving that those 
 who are Christ's servants are considered 
 worthy to share in his sufferings and follow 
 in his footsteps. When Robert Bruce died 
 he laid the solemn charge upon his faithful 
 friend Douglas to bear his heart, enshrined 
 in a silver case, to Jerusalem, that it might be 
 interred near the sepulcher of Christ. The 
 noble Scotchman set out on his long journey, 
 the relic in his bosom. But the way was 
 difficult, and the path was perilous. In Spain 
 he was beset by a party of Moors, and in ut- 
 termost danger for his life. Back on him and 
 his few trusted adherents the barbarians were 
 pressing. In the instant when it seemed he must 
 be overpowered, he is related to have flung 
 the sacred casket ahead directly among his 
 enemies, and then, with superhumaij energy, 
 to have dashed himself after it, exclaiming : 
 " Where Bruce's heart has gone, a Douglas' 
 hand will never fail to follow !" So he saved 
 himself and all he valued. Let there be one 
 sole, intelligible purpose in our whole being. 
 Where went the heart of Christ ? Then shall 
 we follow on. 
 
 IO33 
 
 " Bread of Heaven." 
 
 IDS. 2!. 
 
 O KING of mercy, from thy throne on high 
 Look down in love, and hear our humble cry. 
 
 2 Thou tender Shepherd of the blood-bought sheep 
 Thy feeble wandering flock in safety keep. 
 
 3 O gentle Saviour, by thy death we live ; 
 To contrite sinners life eternal give. 
 
 4 Thou art the Bread of heaven, on thee we feed : 
 Be near to help our souls in time of need. 
 
 5 Thou art the mourner's stay, the sinner's Friend, 
 Sweet fount of joy and blessings without end. 
 
 6 Oh, come and cheer us with thy heavenly grace, 
 Reveal the brightness of thy glorious face. 
 
 7 In cooling cloud by day, in fire by night, 
 
 Be near our steps, and make our darkness light. 
 
 8 Go where we go, abide where we abide, 
 
 In life, in death, our comfort, strength, and Guide. 
 
 9 Oh, lead us daily with thine eye of love, 
 And bring us safely to our home above. 
 
 Rev. Thomas Rawson Birks, M. A., was 
 born in September, 1810, and graduated at 
 Trinity College, Cambridge. He took Holy 
 Orders in 1837 and in 1844 became rector of 
 Kelshall, Herts, England. After twenty-two 
 years of faithful service in this charge, he was 
 transferred to be vicar of Holy Trinity, Cam-
 
 THE CHURCH OF GOD. 
 
 bridge ; and in 1871 he was made Honorary 
 Canon of Ely Catnedral. The next year he 
 became Professor of Moral Philosophy at 
 Cambridge, dying there July 21, 1883. Canon 
 Birks was a man of great ability, and his writ- 
 ings, which number twenty-five volumes, are 
 on biblical, astronomical, scientific, and pro- 
 phetic subjects. In addition to this he was the 
 author of more than one hundred hymns, most 
 of which appeared in the Christian Psalmody 
 of his father-in-law, Rev. Edward Bickersteth, 
 published in 1833. This version of Psalm 80 
 appeared in his Companion Psalter, 1 874, and 
 has become very popular. 
 
 1034 
 
 "Peace, perfect peace. ' ' 
 
 I OS. 2l. 
 
 PEACE, perfect peace, in this dark world of sin? 
 The blood of Jesus whispers peace within. 
 
 2 Peace, perfect peace, by thronging duties pressed ? 
 To do the will of Jesus, this is rest. 
 
 3 Peace, perfect peace, with sorrovys surging round ? 
 On Jesus' bosom naught but calm is found. 
 
 4 Peace, perfect peace, with loved ones far away ? 
 In Jesus' keeping we are safe and they. 
 
 5 Peace, perfect peace, our future all unknown ? 
 Jesus we know, and he is on the throne. 
 
 6 Peace, perfect peace, death shadowing us and ours ? 
 Jesus has vanquished death and all its powers. 
 
 7 It is enough : earth's struggles soon shall cease, 
 And Jesus call us to heaven's perfect peace. 
 
 Although he was the composer of many 
 sacred songs, it is likely that the Rev. Edward 
 Henry Bickersteth, D. D., now the Bishop of 
 Exeter in England, is better known to the 
 American public through his imaginative 
 poem, Yesterday, To-day, and Forever, than 
 in any other way. A wide circulation has 
 been given to this composition on our side of 
 the sea. It consists of twelve books, written 
 in blank verse ; and it has chosen for its theme 
 a picture of the Past, Present, and Future, as 
 the range of a human soul would reach it, in 
 Heaven, Earth, and Hell. Very few poets have 
 attempted to arrest public attention upon a 
 subject so lofty since the days of Dante and 
 Milton ; but this effort has been an unusual and 
 brilliant success ; the book is full of power and 
 pathos. 
 
 The hymn now before us is peculiar in that 
 it consists of several direct questions and their 
 answers : a peculiarity exquisitely rendered by 
 the music to which it is commonly sung ; the 
 first strain bearing the plaintive and wistful 
 tone of the questioner, and the following 
 strain replying with a bright and vigorous 
 promise from the words of our Saviour. These 
 seven stanzas, suggested by Isaiah 26 : 3, were 
 written in 1875, and printed in a small pam- 
 phlet of five hymns, entitled Songs in the House 
 
 of Pilgrimage, published in Hampstead with- 
 out date. One of the most important services 
 rendered to the hymn-using churches was that 
 which Dr. Bickersteth did when he compiled 
 and somewhat revised the collection of songs 
 published by his father, the Rev. Edward 
 Bickersteth, who w?* the rector of Wotton 
 through many active years, as well as a writer 
 of much repute as author of The Christian 
 Standard. This collection contained nine 
 hymns by the compiler. 
 
 I O35 " This is his Body." ics. 
 
 DRAW nigh and take the body of your Lord, 
 And drink the holy blood for you outpoured. 
 Offered was he for greatest and for least, 
 Himself the victim and himself the priest. 
 
 2 He, that in this world rules his saints, and shields, 
 To all believers life eternal yields ; 
 
 With heavenly bread makes them that hunger whole, 
 Gives living waters to the thirsting soul. 
 
 3 Approach ye then with faithful hearts sincere, 
 And take the pledges of salvation here. 
 
 O Judge of all, our only Saviour thou, 
 In this thy feast of love be with us now. 
 
 Dr. John Mason Neale gives us here a 
 fresh and beautiful translation from, an anony- 
 mous Latin hymn probably a thousand years 
 old : " Sancti -venite, corpus Christi sumite." 
 The original is printed in full in the Lyra 
 Hibernica Sacra, 1878. It was a hymn of 
 the early Irish Church, and it has been con- 
 jectured that it was composed within her 
 borders. A copy of it was found in the Anti- 
 phonarium Benchorense, A. D. 680-691, at 
 the monastery of Bangor, County Down, now 
 in the Ambrosian Library at Milan. The 
 version of Dr. Neale appears in Mediceval 
 Hymns, 1851. 
 
 I O36 " Do this in remembrance." ios, 
 
 " THIS is my body, which is given for you ; 
 
 Do this," he said, and brake, " rememberin 
 O Lamb of God, our paschal offering true, 
 
 To us the bread of life each moment be. 
 
 2 " This is my blood, for sins' remission shed ;" 
 He spake, and passed the cup of blessing round ; 
 
 So let us drink, and, on life's fullness fed. 
 With heavenly joy each quickening pulse shall bound. 
 
 3 Some will betray thee " Master, is it I?" 
 Leaning upon thy love, we ask in fear 
 
 Ourselves mistrusting, earnestly we cry 
 To thee, the Strong, for strength, when sin is near. 
 
 4 But round us fall the evening shadows dim ; 
 
 A saddened awe pervades our darkening sense ; 
 In solemn choir we sing the parting hymn, 
 And hear thy voice, " Arise, let us go hence." 
 
 This hymn was written by Charles Lau- 
 rence Ford, who was born at Bath, England, 
 in 1830. He is the son of an artist of ability, 
 and was educated at London University. 
 Since his graduation he has been engaged in 
 scholastic work. Mr. Ford is the author of a 
 
 igme.'
 
 THE LORD'S SUPPER. 
 
 439 
 
 number of hymns and poems which were 
 published in 1874 with the title Lyra Christi. 
 The one given here, which was written for 
 Communion service, is perhaps the best 
 known. 
 
 I O3 7 The Memorial. los. 
 
 OH, blest memorial of our dying Lord, 
 Who living bread to men doth here afford ! 
 Oh, may our souls for ever feed on thee, 
 And thou, O Christ, for ever precious be ! 
 
 2 Fountain of goodness ! Jesus, Lord and God ! 
 Cleanse us, unclean, with thy most cleansing blood ; 
 Increase our faith and love, that we may know 
 The hope and peace which from thy presence flow. 
 
 3 O Christ ! whom now beneath a vail we see, 
 May what we thirst for soon our portion be ; 
 To gaze on thee unvailed, and see thy face, 
 The vision of thy glory and thy grace. 
 
 Rev. James Russell Woodford, D. D., 
 Bishop of Ely in the English Church, trans- 
 lated this from the old Latin poem of St. 
 Thomas of Aquino, " Adoro Te devote, latens 
 Deltas." Dr. John Mason Neale has been 
 quoted as saying concerning this ancient 
 hymn that it " was never in public use in the 
 mediaeval Church ; but it has been appended, 
 as a private devotion, to most missals. It is 
 worthy of notice how the Angelic Doctor, as 
 if afraid to employ any pomp of words on ap- 
 proaching so tremendous a mystery, has used 
 the very simplest expressions throughout." 
 The version now before us was composed in 
 1850, and first issued in Hymns Arranged for 
 the Sundays and Holy Days of the Church of 
 England, 1852. It was intended to com- 
 mence with the line, " Thee we adore, O hid- 
 den Saviour, thee." 
 
 I O38 The True- Bread. ics. 
 
 TRUE Bread of life, in pitying mercy given, 
 Long-famished souls to strengthen and to feed ; 
 
 Christ Jesus, Son of God, true Bread of heaven, 
 Thy flesh is meat, thy blood is drink indeed. 
 
 2 I cannot famish, though this earth should fail, 
 Though life through all its fields should pine and die ; 
 
 Though the sweet verdure should forsake each vale, 
 And every stream of every land run dry. 
 
 3 True Tree of Life ! Of thee I eat and live, 
 Who eateth of thy fruit shall never die ; 
 
 'T is thine the everlasting health to give, 
 The youth and bloom of immortality. 
 
 4 Feeding on thee all weakness turns to power, 
 The sickly soul revives, like earth in spring; 
 
 Strength floweth on and in, each buoyant hour, 
 This being seems all energy, all wing. 
 
 5 Jesus, our dying, buried, risen Head, 
 Thy church's Life and Lord, Immanuel! 
 
 At thy dear cross we find the eternal bread, 
 And in thy empty tomb the living well. 
 
 Still another of Dr. Horatius Bonar's com- 
 positions, taken from Hymns of Faith and 
 Hope, Second Series, 1864. It is entitled, 
 " The True Bread," and is apparently founded 
 upon John 6 : 48-58. 
 
 1039 
 
 Penitent Prayer. 
 
 NOT worthy, Lord ! to gather up the crumbs 
 With trembling hand, that from thy table fall, 
 
 A weary, heavy-laden sinner comes 
 To plead thy promise and obey thy call. 
 
 2 I am not worthy to be thought thy child ; 
 Nor sit the last and lowest at thy board : 
 
 Too long a wanderer, and too oft beguiled, 
 I only ask one reconciling word. 
 
 3 And is not mercy thy prerogative 
 
 Free mercy, boundless, fathomless, divine ? 
 Me, Lord ! the chief of sinners, me forgive, 
 And thine the greater glory, only thine. 
 
 4 I hear thy voice ; thou bid'st me come and rest; 
 I come. I kneel, I clasp thy pierced feet ; 
 
 Thou bid'st me take my place, a welcome guest, 
 Among thy saints, and of thy banquet eat. 
 
 5 My praise can only breathe itself in prayer, 
 My prayer can only lose itself in thee; 
 
 Dwell thou for ever in my heart, and there, 
 Lord ! let me sup with thee ; sup thou with me. 
 
 Bishop Edward Henry Bickersteth wrote 
 this in 1872, and included it in his Hymnal 
 Companion revised and enlarged, 1878. This 
 piece has come into wide use in the United 
 States as a Communion hymn. The pas- 
 sionate humility singularly joined with the 
 intensity of trust is always remarked the mo- 
 ment one attempts to sing it in the presence 
 of the elements which represent the suffering 
 and salvation of the atonement, the suffering 
 Jesus bore, the salvation he wrought. 
 
 1040 
 
 Coming to the table. 
 
 HERE, O my Lord, I see thee face to face; 
 
 Here would I touch and handle things unseen ; 
 Here grasp with firmer hand the eternal grace, 
 
 And all my weariness upon thee lean. 
 
 2 Here would I feed upon the bread of God ; 
 Here drink with thee the royal wine of heaven ; 
 
 Here would I lay aside each earthly load, 
 Here taste afresh the calm of sin forgiven. 
 
 3 This is the hour of banquet and of song, 
 This is the heavenly table spread for me ; 
 
 Here let me feast, and, feasting, still prolong 
 The brief bright hour of fellowship with thee. 
 
 This piece, including the one which imme- 
 diately follows it, was composed by Dr. Hora- 
 tius Bonar, in answer to a request from his 
 brother, Dr. John James Bonar, the pastor of 
 St. Andrew's Free Church Presbyterian con- 
 gregation in Greenock, Scotland. This brother, 
 his elder brother, was in the habit of keeping a 
 memorandum which he printed after the peri- 
 odical sacrament. This occasion, so honored 
 and perpetuated, was celebrated in October, 
 1855. The poem was published afterward in 
 Hymns of Faith and Hope, First Series, 1857. 
 It had ten stanzas, from which these are 
 chosen. 
 
 I O4 I " Sweet Foretastes." xos. 
 
 Too soon we rise ; the symbols disappear ; 
 
 The feast, though not the love, is passed and gone; 
 The bread and wine remove, but thou art here , 
 
 Nearer than ever still my Shield and Sun.
 
 440 
 
 THE CHURCH OF GOD. 
 
 2 I have no help but thine ; nor. do I need 
 Another arm save thine to lean upon : 
 
 It is enough, my Lord, enough, indeed ; 
 My strength is in thy might, thy might alone. 
 
 3 Mine is the sin, but thine the righteousness ; 
 Mine is the guilt, but thine the cleansing blood ; 
 
 Here is my robe, my refuge, and my peace ; 
 Thy blood, thy righteousness, O Lord, my God. 
 
 4 Feast after feast thus comes and passes by ; 
 Yet, passing, points to the glad feast above, 
 
 Giving sweet foretastes of the festal joy, 
 The Lamb's great bridal feast of bliss and love. 
 
 Part of the previous hymn; the earlier 
 verses being used before the celebration, or in 
 introducing it, the other verses following the 
 sacrament and making its grand and beauti- 
 ful close. It would be difficult to find any- 
 where in religious literature another poem so 
 full of pathos, tenderness, and doctrinal truth 
 as this is. 
 
 | O42 " Till he come." P. M. 
 
 THOU art coming, O my Saviour! 
 
 Thou art coming, O my King ! 
 In thy beauty all-resplendent, 
 In thy glory all-transcendent ; 
 
 Well may we rejoice and sing ! 
 Coming! In the opening east 
 
 Herald brightness slowly swells; 
 Coming ! O my glorious Priest, 
 
 Hear we not thy golden bells? 
 
 2 Thou art coming, thou art coming ! 
 We shall meet thee on thy way, 
 
 We shall see thee, we shall know thee 
 We shall bless thee, we shall show thee 
 
 All our hearts could never say ! 
 What an anthem that will be, 
 
 Ringing out our love to thee, 
 Pouring out our rapture sweet 
 
 At thine own all-glorious feet ! 
 
 3 Not a cloud and not a shadow, 
 Not a mist and not a tear, 
 
 Not a sin and not a sorrow, 
 Not a dim and vailed to-morrow, 
 
 For that sunrise grand and clear ! 
 Jesus, Saviour, once with thee, 
 
 Nothing else seems worth a thought ! 
 Oh, how marvelous will be 
 
 All the bliss thy pain hath bought ! 
 
 Written by Miss Frances Ridley Havergal 
 at Winterdyne, and printed in 1873 in the 
 Rock newspaper. Miss Havergal believed, 
 like Horatius Bonar and Spurgeon and Mc- 
 Cheyne, and hosts of other hymn-writers, in 
 the premillennial advent of our Lord Jesus 
 Christ. This hymn is an illustration of her 
 experience at the time of her conversation with 
 her teacher, which she has herself so pictur- 
 esquely related : 
 
 " One evening I was sitting on the drawing 
 room sofa with her (Miss Cook), and told her 
 again how I longed to know that I was for- 
 given. She asked me a question which led to 
 the hearty answer that I was sure I desired 
 it above everything on earth. She paused 
 and then said, slowly, ' Then, Fanny, I think 
 I am sure it will not be very long before 
 
 your desire is granted, your hope fulfilled.' " 
 The story of this gifted poet's conversion, 
 which occurred as the almost immediate re- 
 sult of the conversation, has been told in her 
 autobiographical reminiscences, and already 
 quoted in these annotations. See hymn 509. 
 
 1043 
 
 " Thou art coming.''' 
 
 THOU art coming ! At thy table 
 
 We are witnesses for this, 
 While remembering hearts thou meetest, 
 In communion clearest, sweetest, 
 
 Earnest of our coming bliss : 
 Showing not thy death alone, 
 
 And thy love exceeding great, 
 But thy coming and thy throne, 
 
 All for which we long and wait. 
 
 2 Thou art coming ! We are waiting 
 With a hope that cannot fail ; 
 
 Asking not the day or hour, 
 Resting on thy word of power, 
 
 Anchored safe within the vail. 
 Time appointed may be long, 
 
 But the vision must be sure : 
 Certainty shall make us strong, 
 
 Joyful patience shall endure ! 
 
 3 Oh, the joy to see thee reigning, 
 Thee, our own beloved Lord ! 
 
 P. M. 
 
 Brought to thee with glad accorc 
 Thee, our Master and our Friend, 
 
 Vindicated and enthroned ! 
 Unto earth's remotest end 
 
 Glorified, adored, and owned ! 
 
 ASTLEY CHURCH AND RECTORY, WHERE MISS HAVERGAL 
 IS BURIED. 
 
 This is part of the preceding poem, as it is 
 found in the Rock newspaper, 1873; there, 
 and in her Life Mosaics, 1 879, it consists of 
 these six stanzas of nine lines each, and is 
 entitled " Advent." This writer had a pecu- 
 liarity of personal association with Jesus 
 Christ, almost unequaled in Christian biogra- 
 phy. To her death seemed only a joyful ush-
 
 THE LORD'S SUPPER. 
 
 ering of her soul into his presence, longed 
 for, hoped for, waited for, with passionate de- 
 sire. The ordinance of the Lord's Supper 
 deepened the experience, for then she seemed 
 so near the marriage supper of the Lamb. 
 To the vicar of Swansea, who visited her the 
 day before her death, she said, " Oh, I want 
 all of you to speak bright, bright words about 
 Jesus oh, do, do ! It is all perfect peace ; I 
 am only waiting for Jesus to take me in." 
 When she was dying the solemn fact of her 
 near departure was communicated to her. 
 In no wise frightened, she exclaimed, " Splen- 
 did to be so close to the gates of heaven !" 
 At the very last she sang, " Jesus, I will trust 
 thee," to the tune " Hermas," one of her own 
 compositions now familiar over the world. 
 Then she added, " It is so beautiful to go !" 
 She was buried at Astley, and on her tomb- 
 stone, as she had requested, was carved the 
 verse which she always declared had been 
 the instrument of her conversion : " The blood 
 of Jesus Christ, his Son, cleanseth us from all 
 
 sin. 
 
 O44 ' ' Father, forgive them." 
 
 JESUS, in thy dying woes, 
 Even while thy life-blood flows, 
 Craving pardon for thy foes : 
 Hear us, holy Jesus ! 
 
 2 Saviour, for our pardon sue, 
 When our sins thy pangs renew, 
 For we know not what we do. 
 
 3 Oh, may we, who mercy need, 
 Be like thee in heart and deed, 
 When with wrong our spirits bleed ! 
 
 1045 " To-day in Paradise." 
 
 JESUS, pitying the sighs 
 Of the thief, who near thee dies, 
 Promising him Paradise : 
 Hear us, holy Jesus ! 
 
 2 May we in our guilt and shame 
 Still thy love and mercy claim, 
 Calling humbly on thy name ! 
 
 3 Oh, remember us who pine. 
 Looking from our cross to thine: 
 Cheer our souls with hope divine ! 
 
 1046 " Woman, behold thy Son." 
 
 JESUS, loving to the end 
 Her whose heart thy sorrows rend, 
 And thy dearest human friend ; 
 Hear us, holy Jesus I 
 
 2 May we in thy sorrow share, 
 And for thee all peril dare, 
 And enjoy thy tender care ! 
 
 3 May we all thy loved ones be, 
 All one holy family, 
 
 Loving for the love of thee ! 
 
 | O47 " Why hast thou forsaken Me .'" 
 
 JESUS, whelmed in fears unknown, 
 With our evil left alone 
 While no light from heaven is shown : 
 Hear us, holy Jesus ! 
 
 P.M. 
 
 2 When we vainly seek to pray, 
 And our hope seems far away, 
 In the darkness be our stay ! 
 
 3 Though no Father seem to hear, 
 Though no light our spirits cheer, 
 Tell our faith that God is near ! 
 
 IO48 "I thirst." 
 
 JESUS, in thy thirst and pain, 
 While thy wounds thy life-blood drain, 
 Thirsting more our love to gain : 
 Hear us, holy Jesus I 
 
 2 Thirst for us in mercy still ; 
 All thy holy work fulfill 
 Satisfy thy loving will ! 
 
 3 May we thirst thy love to know ; 
 Lead us in our sin and woe 
 Where the healing waters flow ! 
 
 (O49 "// is finished." 
 
 JESUS, all our ransom paid, 
 All thy Father's will obeyed, 
 By thy sufferings perfect made: 
 Hear us, holy Jesus ! 
 
 2 Save us in our soul's distress, 
 Be our help to cheer and bless, 
 While we grow in holiness ! 
 
 3 Brighten all our heavenward way, 
 With an ever holier ray, 
 
 Till we pass to perfect day ! 
 
 I O5O "Father, into thy hands." 
 
 JESUS all thy labor vast, 
 Ajl thy woe and conflict past 
 Yielding up thy soul at last : 
 Hear us, holy Jesus ! 
 
 2 When the death shades round us lower, 
 Guard us from the tempter's power, 
 Keep us in that trial hour ! 
 
 3 May thy life and death supply 
 Grace to live and grace to die, 
 Grace to reach the home on high ! 
 
 Rev. Thomas Benson Pollock, M. A., the 
 author of these verses, was born in 1 836, and 
 educated at Trinity College, Dublin, graduat- 
 ing in 1859. He took Holy Orders two years 
 after, and was appointed successively to cura- 
 cies in Leek, Staffordshire ; Stamford Hill, 
 London ; and at St. Alban's, Birmingham. 
 Mr. Pollock is a man of decided literary abil- 
 ity, and a number of his hymns are in general 
 use ; but he is best known and most success- 
 ful as a writer of metrical litanies. His works 
 of this class were published in Oxford in 1870, 
 with the title, Metrical Litanies for Special 
 Services and General Use, and have been of 
 great value to hymnology. The one given 
 here is perhaps the finest, for it is one piece, 
 the parts being numbered separately for con- 
 venience only. It represents the seven utter- 
 ances of our Lord on the cross. They are 
 significant even when detached and separate ; 
 but their full power will be felt the more when 
 one considers their order, the line of consecu- 
 tive thought in which they occur.
 
 442 
 
 THE CHURCH OF GOD. 
 
 Perhaps there is no way in which they can 
 more vividly be grouped together than by 
 adopting the ancient conventional form of 
 memorizing employed by classic orators in 
 recalling the points of a speech. They used 
 to localize the heads of discourse by fastening 
 them in imaginative connection around on the 
 conspicuous parts of the building. Hence 
 came our phraseology, " in the first place," or 
 " the second place," and so on. Let us rever- 
 ently conceive the Saviour in the very posture 
 of crucifixion, turning his head and picking up 
 one suggestion after another with the glances 
 of his eye as the progress of his thought shifts 
 the subject of remark. Our question is : Why 
 did he say the first thing first, and the next 
 thing next, and all the rest in just that suc- 
 cession he chose ? Imagine him, if you will, 
 surrounded by concentric circles of hearers, 
 some remote, as it were, some near at hand, 
 and touching e"ach in turn. 
 
 He looks away from him, sees the crucifi- 
 crs, and utters his cry for their forgiveness. 
 He looks beside him, sees the penitent thief, 
 and utters his welcome to paradise. He looks 
 beneath him, sees his mother, and utters his be- 
 queathal of her to her new son. He looks above 
 him, sees the mantle already drawn across his 
 Father's face, and utters his lament of desola- 
 tion. He looks behind him, feels his poor 
 weakness of thirst, and utters his acknowledg- 
 ment of the reminder it makes that Scripture 
 must be fulfilled. He .looks around him, sees 
 the Messiah's work all along the toiling, wait- 
 ing centuries, and utters his triumphant an- 
 nouncement that he has completed it. He 
 looks before him, sees, far through the bounds 
 of earthly vision, his Father's face, and knows 
 his favor is restored, and then utters his peace- 
 ful surrender. 
 
 Any one, therefore, can readily perceive the 
 journey of Jesus' mind by these impressive 
 words coming out now and then to mark its 
 course. He begins on the extreme outskirts 
 of the kingdom of God, and works up toward 
 the throne which is its center. He starts with 
 the subjects ; he continues with the Prince ; 
 he ends with the King. He divides the sub- 
 jects into three classes, according to their 
 spiritual distance ; he predicates three condi- 
 tions of the Prince, according to the progress 
 and achievements of his work ; and then he 
 ascribes all supremacy to the King, by yield- 
 ing himself to his hands. 
 
 The Sermon on the Cross, so it follows, is 
 thoroughly logical, and is actually founded 
 upon a symmetrical analysis most exquisite in 
 structure. These may be seen to be the par- 
 ticulars in fair order 
 
 I. The subjects of the kingdom. 
 
 1. The hardened and unconcerned. A 
 prayer for them : " Father, forgive them." 
 
 2. The penitent and believing. The accept- 
 ance of them : " To-day with me in paradise." 
 
 3. The accepted and beloved. A care to- 
 ward them : " Behold thy mother thy son." 
 
 II. The Prince of the kingdom. 
 
 1. The priestly Victim. Under vicarious 
 guilt; hence, forsaken. 
 
 2. The prophetic Revealer. Under respon- 
 sibility for all truth ; hence, careful. 
 
 3. The kingly Leader. Under victorious 
 banners ; hence, jubilant. 
 
 III. The King of the kingdom. 
 
 Only a single word of serene self-announce- 
 ment, as he starts in person to return through 
 the lifted gates into the glory he had before 
 ever the world was. 
 
 1051 
 
 Psalm 46. 
 
 L. M. 
 
 GOD is the refuge of his saints, 
 When storms of sharp distress invade ; 
 
 Ere we can offer our complaints, 
 Behold him present with his aid. 
 
 2 Let mountains from, their seats be hurled 
 Down to the deep, and buried there, 
 
 Convulsions shake the solid world 
 Our faith shall never yield to fear. 
 
 3 Loud may the troubled ocean roar 
 In sacred peace our souls abide; 
 
 While every nation, every shore, 
 Trembles, and dreads the swelling tide. 
 
 4 There is a stream whose gentle flow 
 Supplies the city of our God ; 
 
 Life, love, and joy, still gliding through, 
 And watering our divine abode. 
 
 5 That sacred stream, thy holy word, 
 Our grief allays, our fear controls ; 
 
 Sweet peace thy promises afford, 
 And give new strength to fainting souls. 
 
 6 Zion enjoys her Monarch's love, 
 Secure against a threatening hour; 
 
 Nor can her firm foundation move, 
 Built on his truth, and armed with power. 
 
 This is Psalm 46 as Dr. Isaac Watts has 
 given it in his version ; it is his First Part, 
 L. M., and it stands to-day without a word 
 changed in a hundred years. What mem- 
 ories it carries in its old familiar strains; 
 how many missionary meetings have thrill- 
 ed with the valiant and hopeful challenge ol 
 that final stanza ; in how many hearts has 
 that magnificent tune " Ward " left its notes 
 ringing with good cheer ! The title affixed to 
 it is in itself a sermon : " The Church's Safety 
 and Triumph among National Desolations." 
 The title of the Second Part of the same 
 Psalm is the explanation of all the power it 
 possesses : " God fights for his Church." Mar- 
 tin Luther used often to call out to Melanch- 
 thon, " Come, Philip, let us sing the forty- 
 sixth Psalm !"
 
 MISSIONS AND GROWTH. 
 
 443 
 
 1052 
 
 Psalm 72. 
 
 GREAT God ! whose universal sway 
 The known and unknown worlds obey 
 Now give the kingdom to thy Son ; 
 Extend his power, exalt his throne. 
 
 L. M. 
 
 3 The heathen lands, that lie beneath 
 The shades of overspreading death, 
 Revive at his first dawning light, 
 And deserts blossom at the sight. 
 
 4 The saints shall flourish in his days, 
 Dressed in the robes of joy and praise; 
 Peace, like a river, from his throne 
 Shall flow to nations yet unknown. 
 
 This hymn by Dr. Isaac Watts was first 
 published in his Psalms of David, 1719, as 
 the first part of his version of Psalm 72. It 
 is filled with the missionary spirit of its He- 
 brew original, and anticipates joyously the 
 conversion of the world to Christ. It is well 
 to remember in connection with the early 
 history of our own country that the first col- 
 onists came as chartered workers, and that 
 efforts to Christianize the savages were begun 
 at once. The first Indian baptized by an Eng- 
 lish minister was Manteo, in 1 587, in Virginia. 
 Mayhew and Eliot, aided by the first Prop- 
 agation Society, 1649, made many Indian 
 converts in Massachusetts ; and by 1685 there 
 were 28 places for Indian worship in Plymouth 
 colony, 2,000 adult church - members, and 
 3,000 " Praying Indians " in New England. 
 Some of the Christian beliefs were hard for the 
 Indian mind to understand, and they used to 
 ask of Eliot such questions as these : *' What 
 is a Spirit ?" " When such die as never 
 heard of Christ, where do they go ?" " Do 
 they in heaven dwell in houses, and what do 
 they do ?" " Why did not God give all men 
 good hearts ?" " Since God is all-powerful, 
 why did he not kill the devil, that made men 
 so bad ?" " When you choose magistrates 
 how do you know who are good men, whom 
 you dare trust ?" " How shall I find hap- 
 piness ?" The " Indian Apostle, Eliot," was 
 born in England in 1604, and when twenty- 
 seven years old migrated to Massachusetts, 
 where he became much interested in the In- 
 dians. He learned their language through a 
 captive Pequot-boy, and spent the rest of his 
 life preaching to them, and translating books 
 into the Indian tongue. His great work, 
 The Indian Bible, was printed in Cambridge 
 in 1663, and was the first Bible printed in 
 America. Eliot was assisted by several 
 good men, the Mayhews, Cotton, and others, 
 and many " Praying Indians," as they were 
 called, were gathered into the town of Natick, 
 
 Mass., where Eliot often preached under the 
 great oak which still bears his name. He died. 
 May 20, 1690, beloved alike by white men 
 and Indians. It is not strange, however, 
 that his memory is fading, for at the present 
 day there is not a man living who can read 
 the language in which his Indian Bible is 
 written. 
 
 1053 
 
 " Triumphant Zion." 
 
 L. M. 
 
 TRIUMPHANT Zion, lift thy head 
 From dust, and darkness, and the dead ; 
 Though humbled long, awake at length, 
 And gird thee with thy Saviour's strength. 
 
 2 Put all thy beauteous garments on, 
 And let thy various charms be known : 
 The world thy glories shall confess, 
 Decked in the robes of righteousness. 
 
 3 No more shall foes unclean invade, 
 And fill thy hallowed walls with dread ; 
 No more shall hell's insulting host 
 Their victory and thy sorrows boast. 
 
 4 God, from on high, thy groans will hear: 
 His hand thy ruins shall repair: 
 
 Nor will thy watchful Monarch cease 
 To guard thee in eternal peace. 
 
 When the great Boards of the Church hold 
 their anniversaries this clarion voice of music 
 and poetry fills the air. Who would expect 
 anything to " Triumphant Zion, lift thy head " 
 except " Anvern" ? This piece is No. 107 in 
 Dr. Philip Doddridge's Hymns, 1755. He has 
 entitled it " The Holy City Purified and 
 Guarded," and annexed to it a reference to 
 Isaiah 52 : i, 2 : " Awake ! awake ! put on thy 
 strength, O Zion ; put on thy beautiful gar- 
 ments, O Jerusalem, the holy city : for hence- 
 forth there shall no more come into thee the 
 uncircumcised and the unclean. Shake thy- 
 self from the dust; arise, and sit down, O 
 Jerusalem : loose thyself from the bands of 
 thy neck, O captive daughter of Zion." 
 
 I O54 Ancient Israel. L. M. 
 
 WHY on the bending willows hung, 
 Israel, still sleeps thy tuneful string? 
 
 Still mute remains thy sullen tongue, 
 And Zion's song denies to sing. 
 
 2 Awake ! thy sweetest raptures raise ; 
 Let harp and voice unite their strains : 
 
 Thy promised King his scepter sways : 
 Jesus, thine own Messiah, reigns ! 
 
 3 No taunting foes the song require; 
 No strangers mock thy captive chain ; 
 
 But friends provoke the silent lyre, 
 And brethren ask the holy strain. 
 
 4 Nor fear thy Salem's hills to wrong, 
 If other lands thy triumphs share : 
 
 A heavenly city claims thy song ; 
 A brighter Salem rises there. 
 
 5 By foreign streams no longer roam : 
 Nor, weeping, think of Jordan's flood : 
 
 In every clime Toehold a home, 
 In every temple see thy God. 
 
 Rev. James Joyce, M. A., was born at
 
 444 
 
 THE CHURCH OF GOD. 
 
 Frome, in Somersetshire, England, November 
 2, 1781. For many years he was vicar of 
 Dorking, and his death occurred there, Octo- 
 ber 9, 1850. He published one prose work of 
 a devotional nature, and two volumes of 
 poetry and religious meditation. Three of 
 his hymns are in general use, the one quoted 
 here having been printed in the Christian 
 Observer for December, 1809, with the title, 
 " A second Hymn applicable to the present 
 condition of the Jews." 
 
 1055 
 
 Home Missions. 
 
 L. M. 
 
 LOOK from thy sphere of endless day, 
 
 O God of mercy and of might ! 
 In pity look on those who stray, 
 
 Benighted in this land of light. 
 
 2 In peopled vale, in lonely glen, 
 
 In crowded mart, by stream or sea, 
 How many of the sons of men 
 Hear not the message sent from thee ! 
 
 3 Send forth thy heralds, Lord, to call 
 The thoughtless young, the hardened old, 
 
 A scattered, homeless flock, till all 
 Be gathered to thy peaceful fold. 
 
 4 Send them thy mighty word to speak, 
 Till faith shall dawn and doubt depart, 
 
 To awe the bold, to stay the weak, 
 And bind and heal the broken heart. 
 
 5 Then all these wastes, a dreary scene 
 That makes us sadden as we gaze, 
 
 Shall grow with living waters green, 
 And lift to heaven the voice of praise. 
 
 The best of all Mr. Bryant's contributions 
 to church services is the one which is called 
 his " Home Missionary Hymn." It was writ- 
 ten in 1840, for a public anniversary meeting, 
 and was sung with much enthusiasm. No 
 one could ever doubt the intense patriotism 
 of this excellent man. His heart was always 
 full of love for his country. From the sum- 
 mit of a hill close to " Cedarmere " the eye 
 could look far off, across meadow, orchard, 
 and wood, out upon the lake-like expanse of 
 Hempstead Harbor, and so on into the dis- 
 tance clear to the cloud-line of the horizon. 
 It is one of the fairest landscapes to be found 
 in " this land of light," and of course it was 
 perennially dear to the poet. No wonder, in 
 the center of such a vision of love and peace, 
 he thought of " peopled vale and lonely glen," 
 and wished with a full heart that all the 
 wastes should " grow with living waters 
 green," that faith should dawn and doubt de- 
 part, and that God's mighty hand should 
 " awe the bold and stay the weak, should 
 bind and heal the broken heart." 
 
 IO56 Psalm 102. C. M. 
 
 LET Zion and her sons rejoice 
 
 Behold the promised hour ! 
 Her God hath heard her mourning voice, 
 
 And comes to exalt his power. 
 
 2 Her dust and ruins that remain 
 Are precious in our eyes ; 
 
 Those ruins shall be built again, 
 And all that dust shall rise. 
 
 3 The Lord will raise Jerusalem, 
 And stand in glory there; 
 
 Nations shall bow before his name, 
 And kings attend with fear. 
 
 4 He sits a sovereign on his throne, 
 With pity in his eyes ; 
 
 He hears the dying prisoners' groan, 
 And sees their sighs arise. 
 
 5 He frees the souls condemned to death ; 
 Nor, when his saints complain, 
 
 Shall it be said that praying breath 
 Was ever spent in vain. 
 
 Dr. Isaac Watts' version of Psalm 102, Sec- 
 ond Part. C. M. He has entitled it " Prayer 
 heard, and Zion restored." It is curious to see 
 what work our " restorers " would make with 
 such a case as this those who fly into vast 
 indignation over alterations in a poet's hymn 
 after he is dead. Would they prefer, in place 
 of the smooth three lines with which the last 
 verse of this fine Psalm closes now, to have 
 the original work of Dr. Watts put in ? Read 
 this : " It sha' n't be said, ' That praying 
 breath was ever spent in vain.' " 
 
 I O57 " Can a mother forget?" C. M. 
 
 A MOTHER may forgetful be, 
 
 For human love is frail : 
 But thy Creator's love to thee, 
 
 O Zion, cannot fail. 
 
 2 No : thy dear name engraven stands, 
 In characters of love, 
 
 On thine almighty Father's hands, 
 And never shall remove. 
 
 3 Before his ever-watchful eye 
 Thy mournful state appears, 
 
 And every groan and every- sigh 
 Divine compassion hears. 
 
 4 O Zion, learn to doubt no more, 
 Be every fear suppressed ; 
 
 Unchanging truth, and love, and power, 
 Dwell in thy Saviour's breast. 
 
 In the Poems on Subjects Chiefly Devotional, 
 by " Theodosia," 1760, Miss Anne Steele has 
 this hymn, commencing " The Lord forgets 
 his wonted grace," in seven stanzas. The 
 piece before us begins with the fourth verse 
 of that, and uses only the encouraging por- 
 tion of Isaiah 49 : 14-17, upon which the 
 whole poem is founded : " But Zion said, The 
 Lord hath forsaken me, and my Lord hath 
 forgotten me. Can a woman forget her suck- 
 ing child, that she should not have compas- 
 sion on the son of her womb ? yea, they may 
 forget, yet will I not forget thee. Behold, I 
 have graven thee upon the palms of my 
 hands ; thy walls are continually before me." 
 | O58 Psalm 67. C. M. 
 
 SHINE, mighty God ! on Zion shine 
 
 With beams of heavenly grace ; 
 Reveal thy power through all our coasts, 
 
 And show thy smiling face.
 
 MISSIONS AND GROWTH. 
 
 445 
 
 2 When shall thy name, from shore to shore, 
 Sound all the earth abroad, 
 
 And distant nations know and love 
 Their Saviour and their God ? 
 
 3 Sing to the Lord, ye distant lands ! 
 Sing loud with solemn voice ; 
 
 Let every tongue exalt his praise, 
 And every heart rejoice. 
 
 4 Earth shall obey her Maker's will, 
 And yield a full increase : 
 
 Our God will crown his chosen land 
 With fruitfulness and peace. 
 
 5 God, the Redeemer, scatters round 
 His choicest favors here, 
 
 While the creation's utmost bound 
 Shall see, adore, and fear. 
 
 This version of Psalm 67 has in its original 
 form seven stanzas. Dr. Isaac Watts ren- 
 dered it necessary for us on this side of the 
 sea to make some decisive alterations in his 
 expressions in order to adapt the local and 
 insular form he chose for his purpose to our 
 part of the world. His first line reads, 
 " Shine, mighty God, on Britain shine." This 
 is patriotic, and no one finds any fault with 
 it, " While British tongues exalt his praise, 
 and British hearts rejoice." Hence come 
 the changes noticeable in the phraseology of 
 the first and third stanzas. Thus we fall into 
 possession of one of the finest lyrics for mis- 
 sionary meetings that we have as the common 
 heritage of the Church. 
 
 IO59 
 
 The Fullness of the Gentiles. 
 
 RISE, crowned with light, imperial Salem, rise! 
 Exalt thy towering head, ana lift thine eyes ; 
 See heaven its sparkling portals wide display, 
 And break upon thee in a flood of day. 
 
 2 See a long race thy spacious courts adorn ; 
 See future sons and daughters yet unborn 
 In crowding ranks on every side arise, 
 Demanding life, impatient for the skies. 
 
 3 See barbarous nations at thy gates attend, 
 Walk in the light, and in thy temple bend ; 
 
 See thy bright altars thronged with prostrate kings, 
 While every land its joyful tribute brings. 
 
 4 The seas shall waste, the skies to smoke decay, 
 Rocks fall to dust, and mountains melt away : 
 But fixed his word, his saving power remains ; 
 Thy realms shall last, thy own Messiah reigns ! 
 
 Alexander Pope has had a name in relig- 
 ious literature by reason of his Messiah, pub- 
 lished in 1712, his Universal Prayer, 1732, 
 and his Dying Christian to his Soul, 1712. 
 The story of his social life in Twickenham, 
 and of his literary life during the years in 
 which he shone with other stars in one of the 
 brightest galaxies of English history, can be 
 found elsewhere. He was born May 21, 
 1688 ; he was never anything but a cripple 
 and an invalid. His soul was princely in its 
 gifts ; his body was dwarfed and miserable. 
 He began to write poems at sixteen years of 
 age. For nearly an entire generation his 
 
 villa at Twickenham was a center of attrac- 
 tion. He died May 30, 1744. 
 
 This piece of poetry appeared in the Spec- 
 tator, May 14, 1712. Addison welcomed it 
 with generous praise. It is not a hymn, but 
 an extract from the Messiah, and serves well 
 as a lyric song. Small critics and poetasters 
 sometimes repeat the question which was 
 once asked in Dr. Johnson's time, and to 
 which he gave answer specifically in his Lives 
 of the Poets : "If Pope be not a poet, where 
 is poetry to be found ? To circumscribe 
 poetry by a definition will only show the nar- 
 rowness of the definer, though a definition 
 which shall exclude Pope will not easily be 
 made. Let us look round upon the present 
 time, and back upon the past ; let us inquire 
 to whom the voice of mankind has decreed 
 the wreath of poetry ; let their productions 
 be examined and their claims stated, and 
 the pretensions of Pope will be no more dis- 
 puted." 
 
 IO60 
 
 The Latter Day Glory. 
 
 LORD of all worlds, incline thy bounteous ear, 
 Thy children's voice, in tender mercy, hear; 
 Bear thy blest promise, fixed as hills, in mind, 
 And shed renewing grace on lost mankind ! 
 
 2 Let Zion's walls before thee ceaseless stand, 
 Dear as thine eye, and graven on thy hand ; 
 From earth's far regions Jacob's sons restore, 
 Oppressed by man, and scourged by thee no more. 
 
 3 Then shall mankind no more in darkness mourn, 
 Then happy nations in a day be born ! 
 
 From east to west thy glorious name be one, 
 And one pure worship hail the eternal Son. 
 
 4 Then shall thy saints exult with joy divine ; 
 Their virtues quicken, and their lives refine; 
 Heaven o'er the world unfold a brighter day, 
 And Jesus spread his reign from sea to sea ! 
 
 The name of Dwight is one of the most 
 illustrious in the history of our American lit- 
 erature and jurisprudence, and the Christian 
 name of Timothy seems to have been a favor- 
 ite in the family. Indeed, it is easy to fall 
 into confusion among the celebrities ; for two 
 of the name have been Presidents of Yale 
 College. Dr. Timothy Dwight, the elder in 
 the line, who wrote the hymn we sing so 
 much to old " Savannah," was licensed to 
 preach in 1 777 ; and there being a dearth of 
 chaplains then in the Continental army, he 
 soon afterward became officially attached to 
 Parsons' brigade of the Connecticut line. It 
 is possible that in this may be found an ex- 
 planation of a certain military air and patriotic 
 tone discoverable in much of his sacred 
 poetry. In his later years he was noted for 
 his dignity of presence ; some of us will recol- 
 lect as a memory of our childhood how our 
 old and dear friend Peter Parley (or Honor-
 
 446 
 
 THE CHURCH OF GOD. 
 
 able S. G. Goodrich, as we learned it was 
 better to call him long afterward) used to 
 speak of " the imposing grandeur of Presi- 
 dent Dwight's personal appearance in the 
 pulpit." In Sprague's Annals it is said of 
 him : " His features were regular, his eye 
 black and piercing, but benignant, and his 
 countenance altogether indicative of a high 
 order of mind ; his voice was rich and melo- 
 dious, adapted alike to music and oratory." 
 This gave to his life an unusual power with 
 those who knew him. Such a peculiarity 
 must be taken into account when we remark 
 the great success he achieved. While he was 
 settled in the rural parish of Greenfield Hill he 
 established a school which soon gained a na- 
 tional reputation, showing that its principal 
 possessed the highest qualifications as a 
 teacher of the young. In 1787 he received 
 the degree of doctor of divinity from the Col- 
 lege of New Jersey, and in 1810 that of doc- 
 tor of laws from Harvard. His main reputa- 
 tion was reached, rewarded, arid augmented 
 when, in 1795, Dr. D wight was called to the 
 presidency of Yale College ; this office he 
 held until his death. The poem now before 
 us is his version of Psalm 53, and was in- 
 cluded in his revision of Watts, to which he 
 added Several pieces of his own, 1800. 
 
 I O6 1 " Come over and help us.'' 75, 6s. D. 
 
 FR6M Greenland's icy mountains, 
 
 From India's coral strand, 
 Where Afric's sunny fountains 
 
 Roll down their golden sand 
 From many an ancient river, 
 
 From many a palmy plain, 
 They call us to deliver 
 
 Their land from error's chain. 
 
 2 What though the spicy breezes 
 Blow soft o'er Ceylon's isle; 
 
 Though every prospect pleases, 
 
 And only man is vile; 
 In vain with lavish kindness 
 
 The gifts of God are strown ; 
 The heathen, in his blindness, 
 
 Bows down to wood and stone ! 
 
 3 Shall we, whose souls are lighted 
 With wisdom from on high 
 
 Shall we, to men benighted. 
 
 The lamp of life deny ? 
 Salvation, oh, salvation ! 
 
 The joyful sound proclaim, 
 Till earth's remotest nation 
 
 Has learned Messiah's name. 
 
 4 Waft, waft, ye winds, his story, 
 And you, ye waters, roll, 
 
 Till, like a sea of glory, 
 
 It spreads from pole to pole ; 
 Till o'er our ransomed nature 
 
 The Lamb for sinners slain, 
 Redeemer, King, Creator, 
 
 In bliss returns to reign ! 
 
 The story of this wonderful hymn of Bishop 
 Reginald Heber has been told over and over 
 again. A fac-simile of the original manu- 
 
 script is in existence to this day. On the fly- 
 leaf of this appears the following account of 
 its origin, penned by Thomas Edgworth, a 
 solicitor, formerly residing in Wrexham, Eng- 
 land, where the fac-simile was made : " On 
 Whitsunday, 1819, the. late Dr. Shipley, Dean 
 of St. Asaph and Vicar of Wrexham, 
 preached a sermon in Wrexham Church in 
 aid of the Society for the Propagation of the 
 Gospel in Foreign Parts. That day was also 
 fixed upon for the commencement of the 
 Sunday evening lectures intended to be es- 
 tablished in the Church, and the late Bishop 
 of Calcutta (Heber), then rector of Hodnet, 
 the Dean's son-in-law, undertook to deliver 
 the first lecture. In the course of the Satur- 
 day previous, the Dean and his son-in-law 
 being together in the vicarage, the former re- 
 quested Heber to write ' something for them 
 to sing in the morning ;' and he retired for 
 that purpose from the table, where the Dean 
 and a few friends were sitting, to a distant 
 part of the room. In a short time the Dean 
 inquired : ' What have you written ?' Heber, 
 having then composed the first three verses, 
 read them over. ' There, there, that will do 
 very well,' said the Dean. ' No, no, the 
 sense is not complete,' replied Heber. Ac- 
 cordingly he added the fourth verse, and, the 
 Dean being inexorable to his repeated request 
 of ' Let me add another, oh, let me add an- 
 other,' thus completed the hymn, of which 
 the annexed is a fac-simile, and which has 
 since become so celebrated. It was sung the 
 next morning, in Wrexham Church, the first 
 time." 
 
 The tune, " Missionary Hymn," to which 
 this piece is universally sung in America, was 
 composed by Dr. Lowell Mason. The history 
 of its composition is in like measure roman- 
 tic ; the family of the now deceased musi- 
 cian have very kindly supplied the facts. 
 
 It seems that a lady residing in Savannah, 
 Ga., had in some way become possessed of a 
 copy of the words, sent to this country from 
 England. This was in 1823. She was arrested 
 by the beauty of the poetry and its possibilities 
 as a hymn. But the meter of 75, 6s, D. was 
 almost new in this period ; there was no tune 
 which would fit the measure. She had been 
 told of a young clerk in a bank, Lowell Ma- 
 son by name, just a few doors away down 
 the street. It was said that he had the gift 
 for making beautiful songs. She sent her 
 son to this genius in music, and in a half- 
 hour's time he returned with this composi- 
 tion. Like the hymn it voices, it was done 
 at a stroke, but it will last through the ages. 
 This young man grew up to be the leading
 
 MISSIONS AND GROWTH. 
 
 447 
 
 DR. LOWELL MASON. 
 
 spirit in the American Church in all matters 
 of sacred music. He was born in Medfield, 
 Mass., January 8, 1792 ; he died in Orange, 
 N. J., August ii, 1872. 
 
 I O62 The day of Jubilee. ?s, 6s. D. 
 
 How beauteous on the mountains 
 
 The feet of him that brings, 
 Like streams from living fountains, 
 
 Good tidings of good things ; 
 That publisheth salvation, 
 
 Ana jubilee release, 
 To every tribe and nation, 
 
 God's reign of joy and peace ! 
 
 2 Lift up thy voice, O watchman ! 
 And shout, from Zion's towers, 
 
 Thy hallejujah chorus 
 
 " The victory is purs ! " 
 The Lord shall build up Zion 
 
 In glory and renown, 
 And Jesus, Judah's lion. 
 
 Shall wear his rightful crown. 
 
 3 Break forth in hymns of gladness : 
 O waste Jerusalem ! 
 
 Let songs, instead of sadness, 
 
 Thy jubilee proclaim; 
 The Lord, in strength victorious, 
 
 Upon thy foes hath trod ; 
 Behold, O earth! the glorious 
 
 Salvation of our God ! 
 
 Benjamin Gough is the author of this 
 beautiful paraphrase. It was published in 
 Lyra Sabbatica, 1865. The passage upon 
 which the entire strain is founded is that in 
 which the return of the Jews from the cap- 
 tivity in Babylon is foretold, Isaiah 52 : 7-10. 
 Fallen Jerusalem is represented as a crown- 
 less queen, who for years is bewailing her 
 desolation, in poverty and in shame waiting 
 for her deliverance. Day by day she goes 
 out upon the broken ramparts to look for the 
 coming back of her exiled subjects and sons. 
 Day by day she is disappointed, and is sore 
 
 with longing, The bright morning comes at 
 last, however; she sees upon the ridge of 
 Mount Olivet a long line of soldiers and 
 travelers, men, women, and children, just ap- 
 pearing in the yellow light of the dawn on 
 the crest of the hill ! She hears the blast of the 
 trumpets, and the great voices of the people 
 singing the songs of Zion. In an instant she 
 returns the cry of joy : " How beautiful upon 
 the mountains are the feet of him that bring- 
 eth good tidings, that publisheth peace ; that 
 bringeth good tidings, of good, that publish- 
 eth salvation; that saith unto ( Zion, Thy God 
 reigneth ! Thy watchmen hall lift up the 
 voice ; with the voice together shall they 
 sing ; for they shall see eye to eye, when the 
 Lord shall bring again Zion. Break forth 
 into joy, sing together, ye waste places of 
 Jerusalem ; for the Lord hath comforted his 
 people, he hath redeemed Jerusalem. The 
 Lord hath made bare his holy arm in the 
 eyes of all the nations ; and all the ends of the 
 earth shall see the salvation of our God." This 
 passage is brought into spiritual service. Just 
 think of it : if there had been for this lost race 
 only one minister of the gospel to show God's 
 grace, and if he were suddenly to stand on 
 the horizon at dawn, like the angel John saw 
 " standing in the sun," how the world would 
 ring with singing his welcome ' 
 
 I O63 Home Missions. ;s, 6s. D. 
 
 OUR country's voice is pleading, 
 
 Ye men of God, arise! 
 His providence is leading, 
 
 The land before you lies ; 
 Day-gleams are o'er it brightening, 
 
 And promise clothes the soil ; 
 Wide fields, for harvest whitening, 
 
 Invite the reaper's toil. 
 
 2 Go, where the waves are breaking 
 On California's shore. 
 
 Christ's precious gospel taking, 
 
 More rich than golden ore ; 
 On Alleghany's mountains, 
 
 Through all the western vale, 
 Beside Missouri's fountains, 
 
 Rehearse the wondrous tale. 
 
 3 The love of Christ unfolding, 
 Speed on from east to west, 
 
 Till all, his cross beholding, 
 
 In him are fully blest. 
 Great Author of salvation, 
 
 Haste, haste the glorious day, 
 When we, a ransomed nation, 
 
 Thy scepter shall obey. 
 
 Miss Maria Frances Hill, daughter of Thom- 
 as Hill of Exeter, England, was born in 
 Paris, France, January 30, 1819, and married 
 to G. W. Anderson, a professor in the Uni- 
 versity of Lewisburg, Pa. Two hymns by her 
 appeared in the Baptist Harp, 1 849 ; the one 
 here given has come into general use from its 
 national fervor. It is a call to the men who 
 are pioneers of civilization in our country to
 
 448 
 
 THE CHURCH OF GOD. 
 
 be at the same time true apostles of Christ, 
 and so reflect the spirit of the pilgrims, who, 
 when the " Mayflower " was passing Cape 
 Cod in the midst of a storm, sat down in the 
 little cabin and drafted this covenant, contain- 
 ing the germ of American liberty : 
 
 " In the name of God, Amen. We whose 
 names are undermentioned, the loyal subjects 
 of our dread sovereign King James, by the 
 grace of God, etc., having undertaken, for the 
 glory of God, and advancement of the Chris- 
 tian faith, and honor of our king and country, 
 a voyage to plant the first colony in the North- 
 ern parts of Virginia, do by these presents 
 solemnly and mutually, in the presence of God 
 and of one another, covenant and combine 
 ourselves into a civil body, politic, for our bet- 
 ter ordering and preservation, and furtherance 
 of the ends aforesaid, and by virtue hereof, to 
 enact, constitute, and frame such just and 
 equal laws, ordinances, acts, constitutions, and 
 offices, from time to time, as shall be thought 
 most meet and convenient for the general 
 good of the colony, unto which we promise 
 all due submission and obedience." 
 
 IO64 Christian Union. 73, 6s. D. 
 
 AND is the time approaching, 
 
 By prophets long foretold, 
 When all shall dwell together, 
 
 One shepherd and one fold ? 
 Shall every idol perish, 
 
 To moles and bats be thrown, 
 And every prayer be offered 
 
 To God in Christ alone? 
 
 2 Shall Jew and Gentile, meeting 
 From many a distant shore, 
 
 Around one altar kneeling, 
 
 One common Lord adore? 
 Shall all that now divides us 
 
 Remove and pass away, 
 Like shadows of the morning 
 
 Before the blaze of day? 
 
 3 Shall all that now unites us 
 More sweet and lasting prove, 
 
 A closer bond of union, 
 
 In a blest land of love ? 
 Shall war be learned no longer, 
 
 Shall strife and tumult cease, 
 All earth his blessed kingdom, 
 
 The Lord and Prince of Peace? 
 
 4 O long-expected dawning, 
 Come with thy cheering ray ! 
 
 When shall the morn ing brighten, 
 
 The shadows flee away ? 
 O sweet anticipation ! 
 
 It cheers the watchers on, 
 To pray, and hope, and labor, 
 
 Till the dark night be gone. 
 
 Miss Jane Borthwick has been exceedingly 
 successful as a translator when associated 
 with her sister in Hymns from the Land of 
 Luther. The piece now before us, taken 
 from her Thoughts for Thoughtful Hours, 
 1859, will show how admirably she would 
 have pleased God's singing children if she 
 had been willing to compose other original 
 
 hymns like this. She entitled it, " Anticipa- 
 tions of Heaven," thus seeming to suggest 
 that the grouping of all Christians, and the 
 conversion of all nations, would indeed be- 
 come a foretaste of the believer's everlasting 
 felicity. The first convert in . Europe was a 
 working-woman from Asia. Lydia became 
 a Christian when Paul came to the small en- 
 closure of stones where " prayer was wont to 
 be made." No cathedral, no church, no or- 
 ganization a mere conference of females, an 
 inconspicuous woman's prayer-meeting. In 
 the history of this world there have always 
 been found an uneasy and immodest few who 
 would claim for their churches and rubrics 
 what the Jews demanded for Zion, and the 
 Samaritans for Gerizim namely, the exclu- 
 sive presence of the Lord of Hosts. They 
 imitate the ancient Moors, who arrogated 
 that the paradise of the prophet was situated 
 precisely in that space of heaven which over- 
 hung their kingdom of Grenada, so that their 
 citizens had easiest access. But how strikingly 
 is all such bigotry challenged by just one in- 
 stance like this of prayer heard and prayer an- 
 swered within a rejected Proseucha thrust 
 contemptuously beyond the Philippian gate. 
 Here, perhaps, is where Paul gained the les- 
 son that he afterward interjects in a letter to 
 Timothy : " I will therefore that men pray 
 everywhere, lifting up holy hands, without 
 wrath and doubting." Out under the great 
 arch of the heavens, on all continents and in 
 all climes, with nothing between them and 
 the very countenance of God, men may al- 
 ways be sure of a fitting place for supplica- 
 tions : 4 
 
 " One grand cathedral, boundless as our wonder, 
 
 Whose quenchless lamps the sun and moon supply ; 
 Its choir the winds and waves, its organ thunder, 
 Its dome the sky." 
 
 I O65 Psalm 72. 75, 6s. D. 
 
 HAIL to the Lord's anointed, 
 
 Great David's greater Son ! 
 Hail, in the time appointed, 
 
 His reign on earth begun ! 
 He comes to break oppression, 
 
 To set the captive free, 
 To take away transgression, 
 
 And rule in equity. 
 
 2 He comes with succor speedy, 
 
 To those who suffer wrong ; 
 To help the poor and needy, 
 
 And bid the weak be strong ; 
 To give them songs for sighing, 
 
 Their darkness turn to light. 
 Whose souls, condemned and dying, 
 
 Were precious in his sight. 
 
 j, He shall come down like showers 
 
 Upon the fruitful earth, 
 And love, and joy, like flowers, 
 
 Spring in his path to birth : 
 Before him, on the mountains, 
 
 Shall peace the herald go, 
 And righteousness in fountains 
 
 From hill to valley flow.
 
 MISSIONS AND GROWTH. 
 
 449 
 
 4 Arabia's desert-ranger 
 
 To him shall bow the knee ; 
 The Ethiopian stranger 
 
 His glory come to see : 
 With offerings of devotion, 
 
 Ships from the isles shall meet, 
 To pour the wealth of ocean 
 
 In tribute at his feet. 
 
 5 Kings shall fall down before him, 
 And gold and incense bring : 
 
 All nations shall adore him ; , 
 
 His praise all people sing ; 
 For he shall have dominion 
 
 O'er river, sea, and shore, 
 Far as the eagle's pinion 
 
 Or dove's light wing can soar. 
 
 6 For him shall prayer unceasing 
 And daily vows ascend ; 
 
 His kingdom still increasing, 
 
 A kingdom without end. 
 The heavenly dew shall nourish 
 
 A seed in weakness sown, 
 Whose fruit shall spread and flourish, 
 
 And shake like Lebanon. 
 
 7 O'er every foe victorious, 
 He on his throne shall rest ; 
 
 From age to age more glorious, 
 
 All-blessing and all-blessed. 
 The tide of time shall never 
 
 His covenant remove; 
 His name shall stand for ever, 
 
 His great, best name of Love. 
 
 Written by James Montgomery as an ode, 
 sung at one of the Moravian settlements in 
 Britain on Christmas, 1821. This author was 
 in the habit of repeating, when lecturing on 
 literature or poetry, selected pieces for an oc- 
 casional illustration. On one occasion, April, 
 1822, he was present at a meeting of the 
 Wesleyan (Methodist) missionary associa- 
 tion in Liverpool. The venerable Dr. Adam 
 Clarke was in the chair. The poet was 
 speaking from the stand. When the climax 
 of his address was reached he closed it with 
 the recital of this fresh version of Psalm 72. 
 It produced so deep an impression upon 
 the audience that it was claimed as the pe- 
 culiar reminiscence of an assembly so dis- 
 tinguished by the Christian citizens of Liver- 
 pool where it was delivered. The moderator 
 asked, in his own behalf, the privilege of 
 embodying it in his volume, as it produced so 
 exquisitely the very thoughts of the Psalmist ; 
 and then he requested the Moravian editor to 
 undertake the task of rendering the whole 
 Psalter into English. An intimation like this 
 seems to have abashed the modest poet, for 
 he afterward made reply that his " hand 
 trembled to touch the harp of Zion." The 
 hymn, as used largely in this country, pre- 
 sents only three out of the eight double stan- 
 zas which Dr. Clark printed in his Com- 
 mentary, with the grace of an entire 
 quarto page for its display. Some compilers 
 have shown a moderate enterprise in looking 
 after the other lines, and so the churches 
 
 have learned that there are good verses un- 
 touched. 
 
 I O66 The morning light. ys, 6s. D. 
 
 THE morning light is breaking ; 
 
 The darkness disappears ! 
 The sons of earth are waking 
 
 To penitential tears ; 
 Each breeze that sweeps the ocean 
 
 Brings tidings from afar 
 Of nations in commotion, 
 
 Prepared for Zion's war. 
 
 2 See heathen nations bending 
 Before the God we love, 
 
 And thousand hearts ascending 
 
 Ingratitude above; 
 While sinners, now confessing, 
 
 The gospel call obey, 
 And seek the Saviour's blessing 
 
 A nation in a day. 
 
 3 Blest river of salvation ! 
 Pursue thine onward way ; 
 
 Flow thou to every nation, 
 
 Nor in thy richness stay : 
 Stay not till all the lowly 
 
 Triumphant reach their home : 
 Stay not till all the holy 
 
 Proclaim " The Lord is come !" 
 
 Written in 1832 and printed in Dr. Hast- 
 ings' Spiritual Songs, 1833. No characteris- 
 tic of Dr. Samuel Francis Smith, the author 
 of the hymn now before us, is more notice- 
 able than his love for mission work at home 
 and abroad. His heart is full and his hopes 
 are confident. A modern annotator speaks 
 of this piece as " pleasantly optimistic," not 
 meaning, of course, any slight upon its spirit. 
 It is so, and it appears to most of the sing- 
 ing Christians that more of this serene trust 
 and bright anticipation is needed in all the 
 churches. It might have been expected that 
 such a lyric would be almost like a war song 
 among the mission converts the world over. 
 It has been widely translated into the lan- 
 guages of the heathen, and it is sung with 
 utmost enthusiasm in Italian, Spanish, Swed- 
 ish, Chinese, and Siamese. The comfort 
 which one may have in the good that comes 
 back to him from the making of a good hymn 
 has been frankly described in a note from the 
 author of this ; he says of it that it " has 
 been a great favorite at missionary gather- 
 ings, and I have myself heard it sung in five 
 or six different languages in Europe and Asia. 
 It is a favorite with the Burmans, Karens, and 
 Telugus, from whose lips I have heard it re- 
 peatedly." To this he adds afterward that he 
 had listened to it " among the Portuguese 
 Protestants in their own country, as also in 
 Brazil in South America." 
 
 (O67 Psalm 14. 
 
 OH, that the Lord's salvation 
 
 Were out of Zion come, 
 To heal his ancient nation, 
 
 To lead his outcasts home ! 
 
 2 9 
 
 ys, 6s. D.
 
 450 
 
 THE CHURCH OF GOD. 
 
 How long the holy city- 
 Shall heathen feet profane ? 
 
 Return, O Lord, in pity, 
 Rebuild her walls again. 
 
 2 Let fall thy rod of terror, 
 
 Thy saving grace impart ; 
 Roll back the vail of error, 
 
 Release the fettered heart ; 
 Let Israel, home returning, 
 
 Their lost Messiah see ; 
 Give oil of joy for mourning, 
 
 And bind thy Church to thee. 
 
 In his Spirit of the Psalms, 1834, Rev. 
 Henry Francis Lyte gives this as his version 
 of Psalm 14. It bears on only the final verse 
 of it, however. The hymn is useful in its 
 present connection at meetings for the sake 
 of missions among the Jews. One of the 
 most favorable of all our modern signs of 
 Christ's near coming is found in the rapid 
 repopulation of Palestine and the evident 
 " home returning " of Israel. 
 
 1068 
 
 Departing Missionaries. 
 
 75, 6s. D. 
 
 ROLL on, thou mighty ocean ; 
 
 And, as thy billows flow, 
 Bear messengers of mercy 
 
 To every land below. 
 Arise, ye gales, and waft them 
 
 Safe to the destined shore ; 
 That man may sit in darkness 
 
 And death's black shade no more. 
 
 2 O thou eternal Ruler, 
 
 Who boldest in thine arm 
 The tempests of the ocean, 
 
 Protect them from all harm ! 
 Thy presence, Lord, be with them, 
 
 Wherever they may be : 
 Though far from us, who love them, 
 
 Still let them be with thee. 
 
 One of those apparently insignificant but 
 really useful hymns, thoughtfully provided by 
 James Edmeston for any occasion when the 
 people would come together for a farewell 
 greeting to missionaries just about to sail. 
 He published it in his Missionary Hymns, 
 1822. 
 
 I O69 Sun of Righteousness. 8s, ys, 45. 
 
 O'ER the gloomy hills of darkness, 
 
 Cheered by no celestial ray, 
 Sun of Righteousness! arising, 
 
 Bring the bright, the glorious day 
 Send the gospel 
 
 To the earth's remotest bound. 
 
 2 Kingdoms wide that sit in darkness 
 Grant them, Lord ! the glorious light ; 
 
 And, from eastern coast to western, 
 May the morning chase the night ; 
 
 And redemption, 
 Freely purchased, win the day. 
 
 3 Fly abroad, thou mighty gospel ! 
 Win and conquer, never cease ; 
 
 May thy lasting, wide dominions 
 Multiply and still increase; 
 
 Sway thy scepter, 
 Saviour ! all the world around. 
 
 Among the other pet names which the 
 grateful and enthusiastic people applied to 
 Rev. William Williams was " the Watts of 
 Wales." This fine missionary hymn, so famil- 
 iar in a thousand Monthly Concerts, was 
 published in his Gloria in E.rcelsis, 1772. 
 
 I O7O Home Missions. 8s, ~s, 45. 
 
 SAINTS of God ! the dawn is brightening, 
 
 Token of our coming Lord ; 
 O'er the earth the field is whitening ; 
 
 Louder rings the Master's word 
 " Pray for reapers 
 
 In the harvest of the Lord." 
 
 2 Now, O Lord ! fulfill thy pleasure, 
 Breathe upon thy chosen band, 
 
 And, with pentecostal measure, 
 Send forth reapers o'er our land 
 
 Faithful reapers, 
 Gathering sheaves for thy right hand. 
 
 3 Broad the shadow of our nation, 
 Eager millions hither roam ; 
 
 Lo ! they wait for thy salvation ; 
 Come,' Lord Jesus ! quickly come! 
 
 By thy Spirit, 
 Bring thy ransomed people home. 
 
 4 Soon shall end the time of weeping, 
 Soon the reaping time will come 
 
 Heaven and earth together keeping 
 God's eternal Harvest Home : 
 
 Saints and angels ! 
 Shout the world's great Harvest Home. 
 
 Some years ago one of the religious week- 
 lies of New York offered a generous sum of 
 money for the best home missionary hymn ; 
 the competition appears to have been vigor- 
 ous, and quite a number of spirited lyrics 
 were gained for the churches. This one took 
 the prize : but the author desired to remain 
 in the secrecy of her own reserve. It came a 
 while afterwards to the public that she re- 
 sided in Richmond, and was an estimable 
 Christian whose name was Mrs. Mary Max- 
 well. She was born in Norfolk, Va., the 
 daughter of a Scotch merchant, Mr. Robert 
 Robertson, an elder in the Presbyterian 
 Church. In 1839 she was married to Pres- 
 ident William Maxwell of Hampden-Sidney 
 College ; his death left her a widow in 1857. 
 During the war she removed to Danville, 
 and at its close she returned to Richmond, 
 where at the latest accounts she still re- 
 sides. 
 
 I O7 I The gospel herald. 8s, ys, 45. 
 
 ON the mountain's top appearing, 
 
 Lo ! the sacred herald stands, 
 Welcome news to Zion bearing 
 
 Zion long in hostile lands : 
 Mourning captive ! 
 
 God himself shall loose thy bands. 
 
 2 Has thy night been long and mournful ? 
 
 Have thy friends unfaithful proved ? 
 Have thy foes been proud and scornful ? 
 
 By thy sighs and tears unmoved ? 
 Cease thy mourning ; 
 
 Zion still is well beloved.
 
 MISSIONS AND GROWTH. 
 
 451 
 
 3 God, thy God, will now restore thee ; 
 
 He himself appears thy Friend ; 
 All thy foes shall flee before thee ; 
 Here their boasts and triumphs end : 
 Great deliverance 
 Zion's King will surely send. 
 
 Rev. Thomas Kelly has given us this in his 
 Collection of Psalms and Hymns issued in 
 Dublin, 1802. It is founded upon Isaiah 
 52:7, the grand challenge of the prophet 
 concerning the glory of Zion which seems 
 such a favorite with the poets. 
 
 I Q72 " Hallelujah ! " 8s, 75, 45. 
 
 HALLELUJAH ! best and sweetest 
 
 Of the hymns of praise above ; 
 Hallelujah ! thou repeatest, 
 
 Angel Host, these notes of love ; 
 This ye utter,' 
 
 While your golden harps ye move. 
 
 2 Hallelujah ! Church Victorious, 
 Join the concert of the sky ; 
 
 Hallelujah ! bright and glorious, 
 Lift, ye Saints, this strain on high ; 
 
 We, poor exiles, 
 Join not yet your melody. 
 
 3 Hallelujah ! strains of gladness 
 
 . Suit not souls with anguish torn ; 
 Hallelujah! sounds of sadness 
 
 Best become the heart forlorn ; 
 Our offences 
 
 We with bitter tears must mourn. 
 
 4 But our earnest supplication, 
 Holy God, we raise to thee : 
 
 Visit us with thy salvation, 
 Make us all thy joys to see. 
 
 Hallelujah ! 
 Ours at length this strain shall be. 
 
 The ancient Latin poem, " Alleluia, dulce 
 carmen" is said to have been written in the 
 eleventh century, but its author is not known. 
 The translation now before us was made by 
 Rev. John Chandler, and printed in his Hymns 
 of the Primitive Church, 1837. 
 
 IO73 "Revive thy work." S. M. 
 
 O LORD, thy work revive, 
 
 In Zion's gloomy hour, 
 And make her dying graces live 
 
 By thy restoring power. 
 
 2 Awake thy chosen few 
 
 To fervent, earnest prayer ; 
 Again may they their vows renew, 
 Thy blessed presence share. 
 
 3 Thy Spirit then will speak 
 Through lips of feeble clay, 
 
 And hearts of adamant will break, 
 And rebels will obey. 
 
 4 Lord, lend thy gracious ear ; 
 
 Oh, listen to our cry : 
 Oh, come and bring salvation here: 
 Our hopes on thee rely. 
 
 Mrs. Phcebe H. Brown, the author of this 
 familiar hymn, written in 1819, accepted cer- 
 tain alterations in its structure made by an- 
 other hand, more skilled in rhythmical ar- 
 rangement, and signified that this form, as it 
 
 was finally prepared for Dr. Elias Nason's 
 Congregational Hymn-Book, should hence- 
 forward be retained as her choice, 1857. She 
 told one of her correspondents that, while liv- 
 ing at East Windsor, she had been in the 
 habit of keeping " a kind of diary ;" this she 
 continued at Ellington. She inserted in this 
 book " several scraps of poetry," which were 
 published by her brother, Nathan Whiting, in 
 the Religious Intelligencer, at New Haven. 
 She had four little children ; life was hard and 
 full of cares at the time ; her hymns grew out 
 of her desire for communion with God. 
 
 I O74 Declension. 
 
 OH, for the happy hour 
 When God will hear pur cry, 
 
 And send, with a reviving power, 
 His Spirit from on high ! 
 
 2 While many crowd thy house, 
 How few, around thy board, 
 
 Meet to recount their solemn vows 
 And bless thee as their Lord ! 
 
 3 Thou, thou alone canst give 
 Thy gospel sure success ; 
 
 Canst bid the dying sinner live 
 Anew in holiness. 
 
 4 Come, then, with power divine, 
 Spirit of life and love ! 
 
 Then shall this people all be thine, 
 This church like that above. 
 
 S. M. 
 
 REV. GEORGE W. BETHUNE, D. D. 
 
 Rev. George Washington Bethune, D. D., 
 the author of this hymn, was born in New 
 York City, March 18, 1805. His grandmother 
 was the sainted Isabella Graham, and his 
 father was Divie Bethune, a Scotch merchant 
 living in New York. This child of many 
 prayers was graduated from Dickinson Col- 
 lege, 1823, and at once studied for the minis-
 
 452 
 
 THE CHURCH OF GOD. 
 
 try in Princeton Theological Seminary. He 
 was married in 1825, and took his license as 
 a minister from the Second Presbytery of 
 New York. He was settled first in the Re- 
 formed Dutch Church of Rhinebeck, N. Y. 
 Thereafter he had charges in that denomina- 
 tion for the remainder of his useful and bril- 
 liant life. He was most conspicuous, perhaps, 
 in Brooklyn, where the Church on the Heights 
 was organized for him. He left that position 
 in 1859; and shortly afterwards, his health 
 being much broken, he went across the sea, 
 residing in Florence, Italy, where he died on 
 Sunday, April 27, 1862. In his English 
 Hymns Rev. Samuel W. Duffield tells us at 
 some length that Dr. George Duffield, Jr., 
 copied certain entries from the diary of Divie 
 Bethune in Detroit, and these were published 
 by his son in an excellent paper treating of 
 Dr. Bethune's history. From these sources, as 
 well as from the ample and interesting biog- 
 raphy penned by Dr. Van Nest, all needed in- 
 formation concerning this remarkable pulpit 
 orator, hymnologist, poet, lecturer, fisherman, 
 wit, author, and litterateur, is easily to be ob- 
 tained. This hymn is said to have been struck 
 off upon a penciled paper during the few mo- 
 ments of waiting for his audience to assemble 
 for a devotional meeting some time in the year 
 1843. It contains what was probably the 
 dominant thought of its author while those 
 people were coming into their seats : " Oh, 
 that God would revive us and awaken us ! 
 How many crowd the house, how few come 
 to open confession ! " 
 
 Dr. Bethune was consecrated to Christ, and 
 even to the office of the ministry, from the 
 earliest moment of his life. The journal of 
 Divie Bethune contains this record at the date 
 of his birth : " Oh, remember my request this 
 morning ! Receive my dedication of my son. 
 Thou knowest what I have all along asked of 
 God, that if he gave us a son, he might be 
 sanctified from the womb, and be made a 
 faithful, honored, and zealous minister of the 
 everlasting Gospel. Oh, let this son be chosen 
 of thee to declare the unsearchable riches of 
 Christ !" Prayers winged by such faith as this 
 are scattered through the entire extent of this 
 wonderful father's diary; it could not be 
 otherwise than that they should be answered, 
 every one. This child grew up as a child of 
 the covenant, became a child of grace, and 
 continued a child of God. His record is in 
 all the churches. He was, Tike his father, a 
 man of prayer. One Greek Testament there 
 was, his companion for the long years of his 
 life and ministry; in this can even now be 
 read that comprehensive little prayer which 
 
 bears his name it was entered upon the fly- 
 leaf : " Lord, pardon what I have been, sanc- 
 tify what I am, and order what I shall be, that 
 thine may be the glory and mine the eternal 
 salvation through Jesus Christ our Lord." 
 
 O75 Revival Implored. 8s, 75. 
 
 SAVIOUR, visit thy plantation ! 
 
 Grant us, Lord, a gracious rain : 
 All will come to desolation 
 
 Unless thou return again. 
 
 2 Keep no longer at a distance, 
 Shine upon us from on high, 
 
 Lest, for want of thine assistance, 
 Every- plant should droop and die. 
 
 3 Once, O Lord, thy garden flourished; 
 Every part looked gay and green ; 
 
 Then thy word our spirits nourished : 
 Happy seasons we have seen. 
 
 4 But a drought has since succeeded, 
 And a sad decline we see : 
 
 Lord, thy help is greatly needed : 
 Help can only come from thee. 
 
 5 Let our mutual love be fervent : 
 Make us prevalent in prayer : 
 
 Let each one esteemed thy servant 
 Shun the world's bewitching snare. 
 
 6 Break the tempter's fatal power, 
 Turn the stony heart to flesh, 
 
 And begin from this good hour 
 To revive thy work afresh. 
 
 Rev. John Newton wrote this for the Olney 
 Hymns, 1779. The annotation upon it found 
 in S. W. Duffield's English Hymns, 1888, is 
 unusually interesting and altogether original. 
 He says : " It is singular that no one has re- 
 marked the imagery of this hymn. The man 
 who wrote it was formerly employed in plant- 
 ing lime and lemon trees upon his master's 
 plantation at the mouth of the Sherbro River, 
 in Africa. When the slips that he had set in 
 the ground were ' no higher fhan a young 
 gooseberry bush,' his master sneeringly said 
 to him : 'Who knows but by the time these 
 trees grow up and bear, you may go home to 
 England, obtain the command of a ship, and 
 return to reap the fruit of your labors ? We 
 see strange things sometimes happen.' It was 
 meant, and understood, as a contemptuous 
 speech, but John Newton really did return, in 
 command of a ship, and with some hope of 
 heaven in his heart, and saw these same trees 
 grown to stature and bearing fruit." 
 
 1076 The Promise. us, IDS. 
 
 HAIL to the brightness of Zion's glad morning ! 
 
 Joy to the lands that in darkness have lain.! 
 Hushed be the accents of sorrow and mourning ; 
 
 Zion in triumph begins her mild reign. 
 
 2 Hail to the brightness of Zion's glad morning, 
 Long by the prophets of Israel foretold : 
 
 Hail to the millions from bondage returning ; 
 Gentile and Jew the blest vision behold.
 
 MISSIONS AND GROWTH. 
 
 453 
 
 3 Lo ! in the desert rich flowers are springing, 
 Streams ever copious are gliding along ; 
 
 Loud from the mountain-tops echoes are ringing, 
 Wastes rise in verdure, and mingle in song. 
 
 4 See, from all lands from the isles of the ocean 
 Praise to Jehovah ascending on high ; 
 
 Fallen are the engines of war and commotion, 
 Shouts of salvation are rending the sky. 
 
 In Dr. Thomas Hastings' Spiritual Songs, 
 1831, this hymn is found; it was composed 
 by him in 1830. It is always sung to this 
 tune " Wesley," composed by Dr. Lowell 
 Mason, his friend and coadjutor for so many 
 years. He entitled it, " Missionary Success." 
 It is marvelous to look back and see what 
 has been done in the evangelization of the 
 world since the time when this " Spiritual 
 Song " was first sung, sixty-three years ago. 
 
 JO77 Home Missions. 8s, 75. D. 
 
 1 GOODLY were thy tents, O Israel, 
 
 Spread along the river's side, 
 Bright thy star which rose prophetic, 
 
 Herald of dominion wide; 
 Fairer are the homes of freemen, 
 
 Scattered o'er our broad domain ; 
 Brighter is our rising day-star, 
 
 Ushering in a purer reign. 
 
 2 Welcome to the glorious freedom 
 Which our fathers hither brought ; 
 
 Welcome to the priceless treasure 
 
 Which with constant faith they sought 
 
 See, from every nation gathering, 
 Swarming myriads throng our coasts, 
 
 Hear, with steady steps advancing, 
 Ceaseless tread of countless hosts. 
 
 3 God of nations ! our Preserver, 
 Hear our prayers, our counsels bless ; 
 
 Lift o'er all thy radiant banner, 
 
 On these souls thy love impress ; 
 From thy throne of boundless blessing, 
 
 O'er our land thy Spirit pour ; 
 In the grandeur of thine empire 
 
 Reign supreme from shore to shore ! 
 
 Among the pieces sent us for selection in 
 the work of compilation by Rev. Samuel Wol- 
 cott, D. D., was found this one with many 
 others fitted for use in both foreign and home 
 missionary service. His heart in his later life 
 had no divided love for these two great 
 causes ; for he cherished them alike, as a 
 mother cares for her twin children with an 
 unalterable and indiscriminate affection. In 
 early life he left America for Syria, forsaking 
 the " homes of freemen," of which he sang, 
 for a long and painful career of service among 
 the Arabs and the Druses of Lebanon. 
 When health failed he came home to preach 
 to his countrymen with equal ardor, and 
 gave his best force to a Secretaryship in the 
 Society for prosecuting Home Missions at 
 the West. This hymn was given to the press 
 in the spring of 1881, while he was engaged 
 in the special service of establishing churches 
 in Ohio as a State Superintendent. In his 
 
 later life he wrote many hymns, and he has 
 left on record an account of how he began to 
 do so. He was fifty-six years old, and had 
 never put two rhymes together, and had 
 taken it for granted that he was as incompe- 
 tent to write a hymn, or even a stanza, as to 
 work a miracle. " However," he says, " I 
 resolved that I would try to write a hymn of 
 five stanzas, and proceeded to plan it, pre- 
 cisely as I would plan a sermon. I said, The 
 first stanza shall be a recognition of God 
 the Father ; the second a recognition of 
 Christ the Redeemer; the third a prayer to 
 God the Father ; the fourth a prayer to 
 Christ the Redeemer ; the fifth shall blend 
 the two in one address. A more perfect rec- 
 ipe for wooden stanzas it would be difficult 
 to frame." The result was the hymn begin- 
 ning " Father, I own thy voice," and the 
 author was much surprised to find he had 
 written what could actually be sung. Many 
 of his hymns have become favorites through- 
 out the country. 
 
 |O78 "Westward." 
 
 HARK ! the sound of angel-voices 
 Over Bethlehem's star-lit plain ; 
 
 Hark ! the heavenly host rejoices, 
 Jesus comes on earth to reign. 
 
 See celestial radiance beaming, 
 
 8s, 73. 
 
 2 Westward, all along the ages, 
 
 Trace its pathway clear and bright ; 
 Star of hope to Eastern sages, 
 
 Radiant now with gospel light. 
 Angels from the realms of glory. 
 
 Peace on earth delight to sing ; 
 Christian, tell the wondrous story, 
 
 Go proclaim the Saviour King! 
 
 This very fine home missionary piece of 
 poetry found its way into Spiritual Songs for 
 Church and Choir, in 1878. Where it was 
 obtained then it is impossible now to say ; 
 it appeared there as anonymous, and proba- 
 bly it came under the compiler's notice as a 
 fugitive contribution in some periodical. It 
 consisted of four double stanzas, and was 
 divided into somewhat more available pro- 
 portions, doing service as two hymns. The 
 next year it was copied into the small man- 
 ual entitled Mission Songs, compiled for use 
 at the great meetings of the American Board. 
 It is within a few months only that we have 
 learned that it was composed by Mrs. Re- 
 becca Phoenix Coe, the honored wife of Rev. 
 David B. Coe, D. D., Secretary of the Home 
 Missionary Society. It is the common expo- 
 sure of a hymn-maker in our times that she 
 has amiably to submit to the question which 
 affectionate curiosity raises, and suffer herself 
 to be gazetted with whatever details of per-
 
 454 
 
 THE CHURCH OF GOD. 
 
 sonal history can be secured. Mrs. Coe is re- 
 siding at present in Bloomfield, N. J.; she 
 was born in New York city, however, March 
 1 8, 1818. It ought to give her pleasure to 
 know that the singing world is grateful, but 
 she does not need the tardy crediting of this 
 hymn to her to render her beloved by all who 
 know her. 
 
 IO79 The Heralds of the Gospel. 8s, 75. D. 
 
 ONWARD, onward, men of heaven! 
 
 Bear the gospel's banner high ; 
 Rest not till its light is given, 
 
 Star of every pagan sky : 
 Send it where the pilgrim stranger 
 
 Faints beneath the torrid ray ; 
 Bid the red-browed forest-ranger 
 
 Hail it, ere he fades away. 
 
 2 Rude in speech, or grim in feature, 
 
 Dark in spirit, though they be, 
 Show that light to every creature 
 
 Prince or vassal, bond or free : 
 Lo ! they haste to every nation : 
 
 Host on host the ranks supply : 
 Onward ! Christ is your salvation, 
 
 And your death is victory. 
 
 Still another of Mrs. Lydia Huntley Sig- 
 ourney's hymns. There is a real ring of 
 rhythm and feeling in this piece, more than 
 usual in an authoress whose gifts have been 
 supposed to be more in the direction of grace 
 and beauty than in that of eagerness and 
 strength. There are three of these double 
 verses in her piece as she prepared it for 
 singing. She wrote it in 1833, and the text 
 affixed to it is in Mark 16 : 15 : " Go ye into 
 all the world, and preach the gospel to every 
 creature." 
 
 1080 
 
 The last song. 
 
 L. M. 
 
 Soon may the last glad song arise 
 Through all the millions of the skies 
 That song of triumph which records 
 That all the earth is now the Lord's ! 
 
 2 Let thrones and powers and kingdoms be 
 Obedient, mighty God, to thee! 
 
 And, over land and stream and main, 
 Wave thou the scepter of thy reign ! 
 
 3 Oh, let that glorious anthem swell, 
 Let host to host the triumph tell, 
 That not one rebel heart remains, 
 But over all the Saviour reigns ! 
 
 This hymn is attributed to Mrs. Yokes, but 
 its authorship has not been identified with 
 absolute certainty. It is an anticipation of 
 Christ's universal reign upon the earth, and a 
 prayer for its speedy realization ; but it also 
 suggests the question which Paul puts in his 
 Epistle to the Romans : " How then shall 
 they call on him in whom they have not be- 
 lieved ? and how shall they believe in him of 
 whom they have not heard ? and how shall 
 they hear without a preacher? And how 
 shall they preach, except they be sent ? " 
 
 It is impossible to look at the heathen 
 
 world without feeling the force ot Paul's rea- 
 soning in this passage. Such an event as the 
 recent massacre by King Theebau of Bur- 
 mah, the atrocities in countries under even 
 Mohammedan rule, and the barbarous rites 
 that take place from time to time on the west 
 coast of Africa, should provoke the Christian 
 church to greater efforts in the mission field. 
 Paul's question. " How shall they hear with- 
 out a preacher ?" is uttered eighteen hundred 
 years after by a poor Hindoo woman on the 
 banks of the Ganges. She had drowned her 
 children in the sacred river before her con- 
 version to Christianity, and, when she told 
 the missionary of it, she burst into tears, and 
 cried : " Why did you not come before ? If 
 you had come before, I would not have lost 
 my children." How should that woman's 
 sorrow touch the heart of every Christian pa- 
 rent ! Show how this same question " How 
 shall they hear ?" finding entrance into hearts 
 that loved their Saviour, sent out men like 
 Eliot, Brainerd, -Judson, Carey, Martyn, and 
 Morrison, whose lives are full of touching in- 
 stances of their devotion to God's work in 
 this field. They felt that they were God's 
 soldiers, and they would not be faithless in 
 the battle. A young English officer once 
 asked the Duke of Wellington, if he thought 
 there was any need of preaching the gospel 
 to the Hindoos. " Look to your marching 
 orders, sir," said the Duke. Then opening a 
 New Testament, he read : " ' Go ye into all 
 the world, and preach the gospel to every 
 creature ! ' These are your marching orders, 
 sir." 
 
 |O8I Missionary Convocation. L. M. 
 
 ASSEMBLED at thy great command, 
 Before thy face, dread King, we stand : 
 The voice that marshaled every star 
 Has called thy people from afar. 
 
 2 We meet, through distant lands to spread 
 The truth for which the martyrs bled ; 
 Along the line, to either pole, 
 
 The thunder of thy praise to roll. 
 
 3 Our prayers assist, accept our praise, 
 Our hopes revive, our courage raise ; 
 Our counsels aid, to each impart 
 
 The single eye, the faithful heart. 
 
 4 Forth with thy chosen heralds come, 
 Recall the wandering spirits home ; 
 From Zion's mount send forth the sound, 
 To spread the spacious earth around. 
 
 Rev. William Bengo Collyer, D. D., was 
 born at Blackheath, England, April 14, 1782, 
 and educated at Homerton College, where in 
 early life he began his studies for the minis- 
 try. At the age of twenty-two he was or- 
 dained pastor of a little church at Peckham, 
 which numbered only ten communicants ;
 
 MISSIONS AND GROWTH. 
 
 455 
 
 but his labors were blessed, and he became 
 celebrated among evangelical preachers for 
 his eloquence, courtesy, and ability. In 1817 
 a new chapel was opened for him in the town, 
 and he remained there throughout his long 
 pastorate of fifty-two years, dying at Peckham, 
 January 8, 1854. Dr. Collyer was an author 
 of much versatility, having written a series of 
 seven volumes on Divine Revelation, as well 
 as a great number of hymns, and poems of 
 nature or of sentiment. Many of his pieces 
 were composed to be sung after sermons 
 which he had preached, and were published 
 in different collections and in various maga- 
 zines. The one quoted here was first printed 
 in 1812, in his Hymns, Partly Collected and 
 Partly Original, and is extensively used in 
 America for missionary gatherings. 
 
 1082 
 
 Christ's coming. 
 
 L. M. 
 
 yes, 
 
 r hen will the promised light arise, 
 And glory beam from Zion's gates ? 
 
 2 Ev'n now, when tempests round us fall, 
 And wintry clouds o'ercast the sky, 
 
 Thy words with pleasure we recall, 
 And deem that our redemption 's nigh. 
 
 4 Teach us, in watchfulness and prayer, 
 To wait for the appointed hour ; 
 
 And fit us by thy grace to share 
 The triumphs of thy conquering power. 
 
 This was written as a " Second Advent " 
 hymn by Rev. William Hiley Bathurst, and 
 was so entitled. He published it in his 
 Psalms and Hymns, 1831. In sentiment it 
 resembles Bishop Heber's great hymn. It 
 connects the church's triumph, the overthrow 
 of Satan, the evangelization of the nations, 
 and the final glory of Zion, with the personal 
 coming of Christ, that blessed day when " the 
 Lamb for sinners slain, Redeemer, King, 
 Creator, in bliss returns to reign." 
 
 I O83 " Ascend thy throne." L. M. 
 
 ASCEND thy throne, almighty King, 
 And spread thy glories all abroad ; 
 
 Let thine own arm salvation bring, 
 And be thou known the gracious God. 
 
 2 Let millions bow before thy seat, 
 Let humble mourners seek thy face, 
 
 Bring daring rebels to thy feet, 
 Subdued by thy victorious grace. 
 
 3 Oh, let the kingdoms of the world 
 Become the kingdoms of the Lord ! 
 
 Let saints and angels praise thy name, 
 Be thou through heaven and earth adored. 
 
 This poem by Rev. Benjamin Beddome 
 was first published in Rippon's Baptist 
 
 Selection, 1787, and has attained a wide 
 popularity in America. It was written 
 for use in missionary meetings and is an 
 earnest petition that Christ may be ac- 
 knowledged by all the nations as their 
 king. In hastening that consummation even 
 the least of his servants may take part, for 
 we are told that he will bless the smallest 
 gift if it is made in his name. In the Shaw- 
 mut Branch Sunday-school of Boston a suc- 
 cessful attempt was recently made to interest 
 the children in the systematic giving of their 
 own money. An envelope was handed to 
 each scholar, on the outside of which was 
 printed a form with space for the scholar's 
 name, the amount of money contributed, and 
 a statement of how the money was earned ; 
 these envelopes were to be handed in at the 
 Sunday-evening collections. The first Sun- 
 day after the experiment was tried, more than 
 thirty envelopes were returned, containing 
 amounts varying from two cents to a dollar ; 
 and among the methods by which the money 
 was earned, as recorded on the envelopes, 
 were " Doing errands," " Carrying coal,". 
 " Walking to my work and saving car-fares." 
 
 1084 
 
 Psalm 72. 
 
 L. M. 
 
 JESUS shall reign where'er the sun 
 Does his successive journeys run ; 
 His kingdom stretch from shore to shore, 
 Till moons shall wax and wane no more. 
 
 2 For him shall endless prayer be made 
 And endless praises crown his head ; 
 His name, like sweet perfume, shall rise 
 With every morning sacrifice. 
 
 3 People and realms of every' tongue 
 Dwell on his love, with sweetest song ; 
 And infant voices shall proclaim 
 Their early blessings on his name. 
 
 4 Blessings abound where'er he reigns : 
 The prisoner leaps to lose his chains; 
 The weary find eternal rest, 
 
 And all the sons of want are blest. 
 
 5 Let every creature rise and bring 
 Peculiar honors to our King; 
 Angels descend with songs again, 
 And earth repeat the loud Amen ! 
 
 Dr. Watts found that the translations of 
 the Psalms made by the devout Francis 
 Rous were no more pleasing to his taste 
 than the hymns he had in some measure 
 supplanted. They were rude in poetic con- 
 struction and altogether Judaic in their color- 
 ing. He felt confident that he could pre- 
 serve all the fervor and fire of the Old Testa- 
 ment Psalms, and yet present them in the 
 sunshine of the New Testament dispensation 
 for Christians to sing. His own words on 
 this point are significant : " I have expressed 
 as I may suppose David would have done,
 
 456 
 
 had he lived in the days of Christianity. I 
 have entirely omitted some whole Psalms and 
 large pieces of many others, and have chosen 
 out of them such parts only as might easily 
 and naturally be accommodated to the various 
 occasions of the Christian life, or at least 
 might afford us some beautiful allusions to 
 Christian affairs. These I have copied and ex- 
 plained in the general style of the Gospel. I 
 have chosen rather to imitate than to trans- 
 late, and thus to compose a psalm-book for 
 Christians after the manner of the Jewish 
 Psalter." 
 
 No one can deny that in this undertaking 
 he achieved a wonderful success. Especially 
 is this version one of the grandest lyrics 
 within the compass of Christian literature. It 
 was the one chosen to be sung in 1862, at the 
 great mission gathering when the five thou- 
 sand converts from Samoa, Tonga, and Fiji 
 surrendered heathenism and came to Christ. 
 The title of the Hymn is " Christ's kingdom 
 among the Gentiles," and it consists of eight 
 stanzas; the Second Part, L. M., of Psalm 72. 
 
 I O85 Conversion of the World. L. M. 
 
 SOVEREIGN of worlds ! display thy power ; 
 Be this thy Zion's favored hour ; 
 Bid the bright morning Star arise, 
 And point the nations to the skies. 
 
 2 Set up thy throne where Satan reigns 
 On Afric's shore, on India's plains, 
 
 On wilds and continents unknown 
 And make the nations all thine own. 
 
 3 Speak, and the world shall hear thy voice, 
 Speak ! and the desert shall rejoice; 
 Scatter the gloom of heathen night, 
 
 And bid all nations hail the light. 
 
 One of the long-standing perplexities of the 
 hymnologist has lately been relieved. This 
 hymn is at last, by general consent, credited 
 to a useful minister in the Baptist denomina- 
 tion, Rev. Bourne Hall Draper, LL. B. He 
 was born at Cumner, near Oxford, 1775, was 
 settled at Southampton, England, where he 
 died October, 1843. It was evidently pre- 
 pared for some parting occasion, when mis- 
 sionaries were setting out for the distant 
 fields. Out of this poem two of our modern 
 hymns have been compiled ; this one, and the 
 other, equally familiar, commencing, " Ye 
 Christian heralds, go, proclaim." Both of 
 these have for long years been credited to a 
 somewhat mythical " Mrs. Yoke," of whom 
 it has always been regretted there was no 
 Christian name, no social biography, no his- 
 torical detail, which could be trusted as true. 
 The two little triads of verses first came to 
 notice in our country in an old collection 
 called Hymns for the Use of Christians, pub- 
 lished in Portland, Me., 1805. To one of 
 
 THE CHURCH OF GOD. 
 
 these a running title is attached : " On the 
 Departure of the Missionaries : By a Bristol 
 Student." Subsequently the name of Mrs. 
 Yoke somehow found a place, and it has since 
 clung with great tenacity. 
 
 I O86 " li s ht f Zion." 
 
 THOUGH now the nations sit beneath 
 The darkness of o'erspreading death, 
 God will arise, with light divine 
 On Zion's holy towers to shine. 
 
 2 That light shall shine on distant lands, 
 And wandering tribes, in joyful bands, 
 Shall come thy glory, Lord, to see, 
 And in thy courts to worship thee. 
 
 3 O light of Zion, now arise ! 
 
 Let the glad morning .bless our eyes ! 
 Ye nations, catch the kindling ray, 
 And hail the splendor of the day. 
 
 L. M. 
 
 LEONARD BACON, D. D. 
 
 This excellent missionary hymn is now 
 credited fairly to the Rev. Leonard Bacon, 
 D. D. But the tale of its metamorphoses is 
 unique. In the early part of the present cen- 
 tury was published a Selection by Dobell. In 
 that there was a poetical piece by Miss Sarah 
 Slinn. Some generations subsequent to this 
 Dr. Bacon prepared a tract for the Society of 
 Inquiry in Andover, in the course of which 
 he quoted some parts of Miss Slinn's produc- 
 tion. These he altered and improved, going so 
 far as to write extensive additions to what he 
 borrowed. By and by the five stanzas were 
 reduced to three ; Nettleton put the poem into
 
 MISSIONS AND GROWTH. 
 
 457 
 
 his Village Hymns. Then, after some more 
 years and changes, it was copied into Church 
 Psalmody, in 1831. Finally Dr. Bacon took 
 hold of it once more, and gave it such a revis- 
 ion as that he " left no more of Slinn than the 
 faintest touch in the third and last lines ;" 
 since which it has borne his name. 
 
 Dr. Bacon was born in Detroit, Mich., Feb- 
 ruary 19, 1802. Graduated at Yale College 
 in 1820, and at Andover Seminary in due 
 course, he was installed almost at once as the 
 pastor of the First (Congregational) Church in 
 New Haven, Conn. He continued in that 
 office fifty-seven years. But in 1866 he was 
 relieved of the main burden of his work and 
 became an instructor and lecturer in Yale 
 Theological School, holding his position as 
 pastor emeritus until his death, December 24, 
 1881. 
 
 | O87 Zion's Glory. L. M. 
 
 ZION ! awake, thy strength renew ; 
 Put on thy robes of beauteous hue ; 
 And let the admiring world behold 
 The King's fair daughter clothed in gold. 
 
 2 Church of our God ! arise and shine, 
 Bright with the beams of truth divine ; 
 Then shall thy radiance stream afar, 
 Wide as the heathen nations are. 
 
 3 Gentiles and kings thy light shall view, 
 And shall admire and love thee too; 
 They come, like clouds across the sky, 
 As doves that to their windows fly. 
 
 This is one of the most widely known 
 hymns by William Shrubsole ; it appeared 
 first in the Evangelical Magazine, 1 796, and 
 has since been published in many collections. 
 It was entitled " The Glory of the Church," 
 and is a paraphrase of that portion of the 
 Forty-fifth Psalm in which the Church is 
 represented as a royal bride about to be 
 brought to her husband. 
 
 When the terrible days of panic were over 
 the American nation in 1857, crippling every 
 one of our great missionary societies, so that 
 the cry of retrenchment was borne passion- 
 ately across to the foreign fields of effort, 
 workers were discharged and missions were 
 closed. Report of the embarrassments over 
 here came in due course to a small band of 
 Nestorian Christians in Persia. They in- 
 stantly summoned an assembly to consider 
 how they might act so as to bestow help the 
 most quickly and with most force. The 
 meeting was called to order by an aged 
 believer, who began the conference by a dis- 
 tinct allusion to the costliness of their wed- 
 ding ceremonies in those Oriental lands. He 
 insisted that young people might be married 
 in plainer costume. " Now here," he con- 
 tinued, " is the Church, the Bride of our Lord 
 
 Jesus Christ, and she is compelled to go un- 
 provided for to her Master's palace ! Cannot 
 we join hands to-day to give her a fair 
 outfit ? " The figure seemed at once to arrest 
 the imagination of those simple-hearted and 
 loving Christians, and they took it up. One 
 arose, saying : " She ought at least to have a 
 ring, and I am ready to offer the price of one 
 now, just such as my wife received when she 
 was wedded to me." Another added : " She 
 needs a vail quite as much, and I will see that 
 the Lamb's Bride does not set out on her jour- 
 ney to her husband's house without it." An- 
 other sprang up with the exclamation : " She 
 can never go on foot over the mountains ; you 
 may look to me for a horse she can ride." 
 Still another caught the symbol in his grave, 
 sweet way : " How beautiful are thy feet, O 
 Prince's Daughter! If she rides she will 
 have to wear a richer pair of shoes ; perhaps 
 I might be permitted to clothe her feet." By 
 this time their invention was put sorely to 
 task. One more spoke out somewhat awk- 
 wardly : " Wedding guns are fired for joy ; I 
 will give two cannon, and will supply ammu- 
 nition." Then the women, who knew more 
 of marriage necessities, began to whisper to- 
 gether. A maiden stood up modestly and 
 said : " Now for her ornaments ! I have 
 some of my own I can spare." An impulse 
 of affectionate generosity moved every heart. 
 One old man said he had nothing* but a mat ; 
 but " perhaps the Queen would deign to put 
 her feet on it when she should alight." Then 
 said the leader : ""What is she to eat on the 
 way ? " One of the landholders answered : 
 " You may look to me fo- fifteen outside rows 
 of my vineyard next the sun." During this 
 excited colloquy there had been sitting in the 
 assembly no less a personage than Mar Yo- 
 hannan, their ruler. The aged leader in the 
 chair shrewdly asked the question : " She is a 
 King's daughter and a Prince's bride ; who 
 is to give her a crown ?" And then the royal 
 guest took the hint and held up his hand. 
 
 So the churches in America were thrilled 
 
 with the news that the Nestorians were going 
 
 to take care of themselves. l^Vhen the heart. 
 
 ) is all right and loving, what is there it will not 
 
 ' do for the Bride, which is the Lamb'" wife, on 
 
 her way to her marriage ? 
 
 I O88 Life's Sunset. C. M. D. 
 
 BEHOLD the western evening light ! 
 \ It melts in deepening gloom : 
 So calmly Christians sink away, 
 
 Descending to the tomb. 
 The winds breathe low, the withering leaf 
 
 Scarce whispers from the tree : 
 So gently flows the parting breath 
 
 When good men cease to be.
 
 458 
 
 THE CHRISTIAN S DEATH. 
 
 2 How beautiful on all the hills 
 The crimson light is shed ! 
 
 'T is like the peace the Christian gives 
 
 To mourners round his bed. 
 How mildly on the wandering cloud 
 
 The sunset beam is cast ! 
 'T is like the memory left behind 
 
 When loved ones breathe their last. 
 
 3 And now above the dews of night 
 The rising star appears : 
 
 So ."aith springs in the heart of those 
 
 Whose eyes are bathed in tears. 
 But soon the morning's happier light 
 
 Its glory shall restore, 
 And eyelids that are sealed in death 
 
 Shall wake to close no more. 
 
 Rev. William Bourne Oliver Peabody, D. D., 
 twin-brother of Rev. O. W. B. Peabody, was 
 born at Exeter, New Hampshire, July 9, 1799, 
 and graduated at Harvard College. After 
 teaching for a year at Exeter, he studied the- 
 ology at the divinity school in Cambridge, 
 was licensed to preach in 1819, and in 1820 
 became pastor of the Unitarian Church in 
 Springfield, Mass. He retained this position 
 until his death, May 28, 1847. Dr. Peabody 
 was a man of unusual ability as a scholar and 
 a poet ; in addition to biographical sketches 
 and work in hymnology, he prepared a Re- 
 port on the Birds of the Commonwealth, as he 
 was one of the commissioners of the Massa- 
 chusetts zoological survey. A few of his 
 hymns are still in use, the one quoted here 
 having been published first in his Poetical 
 Catechism for the Young, 1823. 
 
 I O89 "Number our days." C. M. D. 
 
 BENEATH our feet and o'er our head 
 
 Is equal warning given ; 
 Beneath us lie the countless dead. 
 
 Above us is the heaven ! 
 Death rides on every passing breeze. 
 
 And lurks in every- flower ; 
 Each season hath its own disease, 
 
 Its peril every hour ! 
 
 2 Our eyes have seen the rosy light 
 Of youth's soft cheek decay ; 
 
 And fate descend in sudden night 
 
 On manhood's middle day. 
 Our eyes have seen the steps of age 
 
 Halt feebly to the tomb ; 
 And yet shall earth our hearts engage, 
 
 And dreams of days to come ? 
 
 3 Then mortal, turn ! thy danger know ; 
 Where'er thy foot can tread, 
 
 The earth rings hollow from below, 
 
 And warns thee of her dead ! 
 Turn, mortal, turn ! thy soul apply 
 
 To truths divinely given : 
 The dead, who underneath thee lie, 
 
 Shall live for hell or heaven ! 
 
 Another of the hymns of Rev. Reginald 
 Heber, Bishop of Calcutta. It may be found 
 in full in his book entitled Hymns Written 
 and Adapted to the Weekly Church Service 
 of the Year, 1827. It was prepared for a 
 funeral occasion, and it moves with a stately 
 
 grace much like a procession. A beautiful 
 story is told of Buddha and a poor 1 woman 
 who came to ask him if there was any medi- 
 cine which would bring back to life her dead 
 child. When he saw her distress he spoke 
 tenderly to her, and he told her there was one 
 thing which might cure her son. He bade her 
 bring him a handful of mustard seed com- 
 mon mustard-seed ; only he charged her to 
 bring it from a house where neither father nor 
 mother, child nor servant, had died. So the 
 woman took her dead baby in her arms and 
 went from door to door asking for the mus- 
 tard-seed, and gladly was it given to her ; but 
 when she asked whether any had died in 
 that house, each one made the same sad an- 
 swer " I have lost my husband, or my child 
 is dead," or " our servant has died." So with 
 a heavy heart the woman went back to Buddha 
 and told him how she had failed to get a mus- 
 tard-seed, for she could not find a single house 
 where none had died. Then Buddha showed 
 her lovingly that she must learn not to think 
 of her own grief alone, but must remember 
 the griefs of others, seeing that all alike are 
 sharers in sorrow and death. 
 
 I O9O " We are confident." C. M. 
 
 WHY do we mourn departing friends, 
 
 Or shake at death's alarms ? 
 'T is but the voice that Jesus sends 
 
 To call them to his arms. 
 
 2 Are we not tending upward, too, 
 As fast as time can move? 
 
 Nor would we wish the hours more slow, 
 To keep us from our love. 
 
 3 Why should we tremble to convey 
 Their bodies to the tomb? 
 
 There the dear flesh of Jesus lay, 
 And scattered all the gloom. 
 
 4 Th 
 
 And scattered all the gloom. 
 
 The graves of all the saints he blessed, 
 And softened every bed ; 
 Where should the dying members rest, 
 But with the dying Head ? 
 
 5 Thence he arose, ascending high, 
 And showed our feet the way ; 
 
 Up to the Lord we, too, shall fly 
 At the great rising-day. 
 
 6 Then let the last loud trumpet sound, 
 And bid our kindred rise; 
 
 Awake ! ye nations under ground ; 
 Ye saints ! ascend the skies. 
 
 This poem by Dr. Isaac Watts was pub- 
 lished first in hisffymns and Spiritual Songs, 
 1707, and its words, set to the mournful strains 
 of " China," were for generations associated 
 in this country with funeral occasions. Per- 
 haps nothing else in hymnology would show 
 so clearly the advance which the music of the 
 church has made here. The Puritans, from 
 1620 to 1693, used Ainsworth's Psalter, 
 brought over from England. Then the Bay
 
 THE CHRISTIAN S DEATH. 
 
 459 
 
 Psalm-book was employed, of which the New 
 England revision of 1643 was one of the first 
 books printed in America. Toward the end 
 of that century the art of singing by note was 
 acquired, at which " all were amazed, and still 
 more astonished that all could finish a tune 
 together." In 1721 the first book of music, 
 with bars to divide the notes, was published, 
 and in 1764 a collection of one hundred and 
 sixteen tunes, engraved by Paul Revere. A 
 new era in American church music was open- 
 ed in 1770 by a book of original tunes, com- 
 posed by Wm. Billings the first American 
 who published an original composition. He 
 was a zealous patriot, and his melodies did 
 much to excite the spirit of liberty. The life- 
 long exertions of Thos. Hastings and Lowell 
 Mason (1792-1872) greatly advanced the 
 musical culture of the country, and the work 
 of the latter especially deserves the gratitude 
 of New Englanders. 
 
 The first book printed in the United States 
 was the Metrical Psalm-Book, issued at Cam- 
 bridge in 1643. The striking qualities of the 
 old hymns, powerful in spite of what seem to 
 us great faults, are well described in a poem 
 by Lucy Larcom : 
 
 " The Psalm tunes of the Puritan 
 
 The hymns that dared to go 
 Down shuddering through the abyss of man 
 
 His gulfs of conscious woe ; 
 That scaled the. utmost height of bliss, 
 
 Where the vailed seraph sings, 
 And worlds unseen brought down to this 
 
 On music's mighty wings ; 
 The long, quaint words, the humdrum rhyme, 
 
 The verse that reads like prose, 
 Are relics of a sturdier time 
 
 Than modern childhood knows. 
 And when we sing some hard old hymn, 
 
 That rings like flint on steel, 
 Let not a shade of mockery dim 
 
 The flame its words reveal." 
 
 IO9I Resurrection sure. C. M. 
 
 WHEN downward to the darksome tomb 
 
 I thoughtful turn my eyes, 
 Frail nature trembles at the gloom, 
 
 And anxious fears arise. 
 
 2 Why shrinks my soul ? in death's embrace 
 Once Jesus captive slept ; 
 
 And angels, hovering o'er the place, 
 His lowly pillow kept. 
 
 3 Thus shall they guard my sleeping dust, 
 And, as the Saviour rose, 
 
 The grave again shall yield her trust, 
 And end my deep repose. 
 
 4 My Lord, before to glory gone, 
 Shall bid me come away ; 
 
 And calm and bright shall break the dawn 
 Of heaven's eternal day. 
 
 5 Then let my faith each fear dispel, 
 And gild with light the grave; 
 
 To him my loftiest praises swell, 
 Who died from death to save. 
 
 Dr. Ray Palmer wrote this hymn at Bath, 
 
 Me., in 1842. To it, as was his usual custom, 
 he attached the text on which it was founded ; 
 in the present instance it was John 11:25. 
 It first appeared in Parish Hymns, 1843, and 
 was entitled " Death Contemplated." The 
 poem has a pathetic remembrance connected 
 with it, because it was the one chosen almost 
 universally to be sung at the funeral and com- 
 memorative services held in the various 
 churches at the time of his death. It is one 
 of the gladdest and brightest to be found in 
 our hymnaries, and, by its lofty sentiment and 
 ringing words, lifts death out of the valley of 
 wretchedness and gloom into the very sun- 
 shine of Christian triumph. 
 
 " My Lord, before to glory gone, 
 
 Shall bid me come away ; 
 And calm and bright shall break the dawn 
 Of heaven's eternal day!" 
 
 In 1882 was celebrated the fiftieth anniver- 
 sary of Dr. Palmer's marriage to Miss Ann 
 M. Ward, of New York. At the golden 
 wedding, which gathered to its hospitality 
 some of the greatest and best of the land, 
 these words, among others, were spoken by 
 his friend, Rev. R. S. Storrs, D. D., of Brook- 
 lyn. Their truth will be recognized by every 
 Christian : " The grandest privilege which 
 God ever gives to his children upon earth, 
 and which he gives to comparatively few, is 
 to write a noble Christian hymn, to be ac- 
 cepted by the churches, to be sung by rev- 
 erent and loving hearts, in different lands and 
 different tongues, and which still shall be 
 sung as the future opens its brightening cen- 
 turies Such a hymn brings him to 
 
 whom it is given into most intimate sympathy 
 with the Master, and with the more sensitive 
 and devout spirits of every time." He died 
 on Tuesday, March 29, 1887, at his home in 
 .Newark, N. J. The day previous he had 
 faintly murmured to himself a stanza from 
 his hymn entitled " Jesus, these eyes have 
 never seen :" 
 
 " When death these mortal eyes shall seal 
 
 And stijl this throbbing heart, 
 The rending vail shall thee reveal 
 All glorious as thou art." 
 
 These were the last words he was heard to 
 utter. Thus the voice of this sweet singer of 
 Israel chanted the praises of his covenant 
 God while waiting in " the border-land." 
 
 I O92 Heaven Alone Unfading. L. M. D. 
 
 How vain is all beneath the skies ! 
 
 How transient every earthly bliss ! 
 How slender all the fondest ties 
 
 That bind us to a world like this ! 
 The evening cloud, the morning dew, 
 
 The withering grass, the fading flower, 
 Of earthly hopes are emblems true 
 
 The glory of a passing hour.
 
 460 
 
 THE CHRISTIAN'S DEATH. 
 
 2 But. though earth's fairest blossoms die, 
 
 And all beneath the skies is vain, 
 There is a land whose confines lie 
 
 Beyond the reach of care and pain. 
 Then let the hope of joys to come 
 
 Dispel our cares and chase our fears : 
 If God be ours, we 're traveling home, 
 
 Though passing through a vale of tears. 
 
 Rev. David Everard Ford was born at 
 Long Melford, England, September 13, 1797. 
 He decided to enter the ministry, and in 1821 
 became pastor of the Congregational Church 
 in Lymington, near the Isle of Wight, where 
 he remained until he was appointed Travel- 
 ing Secretary to the Congregational Union 
 in 1841. Two years later he took charge of 
 Greengate Chapel, Manchester. He died at 
 Bedford, October 23, 1875. The poem quoted 
 here is taken from a book published by Mr. 
 Ford, entitled Hymns chiefly on the Parables 
 of Christ, 1828. It is a fresh statement of 
 an often-repeated truth, that the things which 
 surround us, and which seem so fair and so 
 desirable, are only a passing delusion. " But 
 they that will be rich, fall into temptation, 
 and a snare, and into many foolish and hurt- 
 ful lusts, which drown men in destruction 
 and perdition. For the love of money is the 
 root of all evil ; which while some coveted 
 after, they have erred from the faith, and 
 pierced themselves through with many sor- 
 rows." This verse makes direct appeal to 
 common observation. The multitudes rush 
 after wealth and show, and pursue shadows 
 all in the same order and in the same way. 
 Equipages are alike ; dresses come in pat- 
 terns ; we put our latch-keys in our neighbor's 
 door, because the houses are built in regular 
 blocks, and we cannot tell our own. Sheer 
 imitation is the law of fashion in both social 
 and business life. Says the thoughtful author 
 of Lacon : " He that can be honest only be- 
 cause every one else is honest, or good only 
 because all around him are good, might have 
 continued an angel if he had been born one ; 
 but being a man, he will only add to the 
 number numberless who go to hell for the 
 bad things they have done, and for not doing 
 the good things they intended to have done." 
 The result of all this is sadness and unutter- 
 able dismay. To have tried to meet all the 
 world's demands, and then to be rejected in 
 the end, brings melancholy. And no one 
 feels consoled in his " many sorrows " to re- 
 member that he pierced himself " through 
 with them." Think of the indescribable dis- 
 gust with which the witty Dean Swift, despair- 
 ing of a living recognition, dedicated one of 
 his books to Prince Posterity ! Think of the 
 vast numbers of brilliant men who died in 
 disgust, calling their lives " a failure " 1 
 
 1093 
 
 Psalm 17. 
 
 L. M. 
 
 art mine; 
 ighteousness. 
 
 2 This life 's a dream an empty show ; 
 But the bright world to which I go 
 Hath joys substantial and sincere; 
 When shall I wake and find me there? 
 
 3 Oh, glorious hour! oh, blest abode! 
 I shall be near, and like my God ; 
 And flesh and sin no more control 
 The sacred pleasures of the soul. 
 
 4 My flesh shall slumber in the ground, 
 Till the last trumpet's joyful sound : 
 Then burst the chains, with sweet surprise, 
 And in my Saviour's image rise ! 
 
 This is an abbreviation of a poem by Dr. 
 Isaac Watts, first published in his Psalms of 
 David, 1719, and headed " The Sinner's Por- 
 tion and Saint's Hope, or, the Heaven of 
 Separate Souls and the Resurrection." It is 
 a paraphrase of a portion of Psalm 17, its 
 principal thought being the vast and wonder- 
 ful surprise with which the experiences of an- 
 other world will be rushed into disclosure on 
 the human soul when the day of judgment 
 shall usher in the awful realities of eternity. 
 It was the conception of an ancient philoso- 
 pher that the human soul was standing, as it 
 were, in the recesses of a vast cavern, and 
 gaining all its knowledge of the future state 
 by a careful study of the weird figures from 
 without which traced themselves along on the 
 dimly-lit inner walls. Let us accept the im- 
 age for a moment. The Christian believer 
 seems now to be waiting as if within a hol- 
 low cave, girt by the rock on every side. 
 Often through the narrow fissure which faith 
 has found come struggling in a few faint rays 
 of illumination, that only half reveal the mys- 
 teries of this hard and cheerless home ; and 
 now and then there is a gleam of a shadowed 
 picture on the stones around him which indi- 
 cates the existence and shows the beauty of 
 the magnificent realities without. Beyond 
 the stony barriers he can hear the rush and 
 roll of a spiritual life, of which he learns too 
 little to satisfy his yearning. He longs for 
 the rock-rent through which he knows he is 
 one day to pass. He is a child ; but the time 
 will come when he shall put away childish 
 things, and be for ever a man. 
 
 At last the hour arrives. He hears before- 
 hand, and perhaps trembles as he hears, the 
 groanings and rumblings of the final convul- 
 sion. The earth quakes, the ground is opened, 
 the walls divide, the prison is dissolved, and 
 the soul is free. And oh, what a sight is that 
 which now bursts upon his vision ! " Blessed 
 are the pure in heart, for they shall see God."
 
 THE CHRISTIAN'S DEATH. 
 
 461 
 
 " Beloved, now are we the sons of God, and 
 it doth not yet appear what we shall be ; but 
 we know that when he shall appear, we shall 
 be like him, for we shall see him as he is." 
 " For now we see through a glass, darkly ; 
 but then face to face ; now 1 know in part ; 
 but then shall I know even as also I am 
 known." 
 
 1094 
 
 "His beloved sleep." 
 
 L. M. 
 
 WHY should we start, and fear to die? 
 
 What timorous worms we mortals are ! 
 Death is the gate of endless joy, 
 
 And yet we dread to enter there. 
 
 2 The pains, the groans, the dying strife, 
 Fright our approaching souls away ; 
 
 We still shrink back again to life, 
 Fond of our prison and our clay. 
 
 3 Oh, if my Lord would come and meet, 
 My soul should stretch her wings in haste, 
 
 Fly fearless through death's iron gate, 
 Nor feel the terrors as she passed. 
 
 4 Jesus can make a dying bed 
 Feel soft as downy pillows are, 
 
 While on his breast I lean my head, 
 And breathe my life out sweetly there ! 
 
 In Rev. Dr. Isaac Watts' Hymns and Spir- 
 itual Songs, 1707, this piece was first pub- 
 lished, with the title, " Death Contemplated." 
 It is a picture of the reluctance and dread 
 with which the unconverted meet their end, 
 while for the believer Christ transforms its 
 terrors into peace and joy. Instead of being 
 forced to surrender all he loves, he goes to 
 new and everlasting delights. One of Dean 
 Trench's sermons on the subject, " What we 
 can and what we can not carry away when 
 we die," commences thus appositely : " Alex- 
 ander the Great, being upon his death-bed, 
 commanded that, when he was carried forth 
 to the grave, his hands should not be wrapped, 
 as was usual, in the cere cloths, but should be 
 left outside the bier, so that all men might see 
 them, and might see that they were empty." 
 The Christian's hands may be empty at death, 
 but he has in his heart the love of the Lord 
 Jesus, the most precious of all treasures, and 
 that he will carry with him into heaven. 
 
 1095 
 
 Death of the Righteous. 
 
 L. M. 
 
 How blest the righteous when he dies, 
 When sinks a weary soul to rest ! 
 
 How mildly beam the closing eyes ! 
 How gently heaves the expiring breast ! 
 
 2 So fades a summer-cloud away ; 
 
 So sinks the gale when storms are o'er; 
 So gently shuts the eye of day ; 
 So dies a wave along the shore. 
 
 3 A holy quiet reigns around, 
 
 A calm which life nor death destroys ; 
 And naught disturbs that peace profound 
 Which his unfettered soul enjoys. 
 
 4 Ljfe's labor done, as sinks the clay, 
 Light from its load the spirit flies ; 
 
 While heaven and earth combine to say, 
 " How blest the righteous when he dies !" 
 
 This poem, written by Mrs. Anna Lastitia 
 Barbauld, probably ^.bout 1773, is to be found 
 entire in the Works of A. L. Barbauld, with 
 a Memoir, published in 1825, by Lucy Aikin, 
 her niece, where it is entitled " The Death of 
 the Virtuous." The first line is, "Sweet is 
 the scene when virtue dies !" It is, perhaps, 
 the most popular of all her hymns, and many 
 alterations have been made in it by various 
 compilers with a view of bringing it into reli- 
 gious shape in phraseology and sentiment. It 
 is a singular piece to use at the funeral of a 
 Christian ; for after all it contains no address 
 to God, no allusion of any sort to an atone- 
 ment for sin or a meetness for heaven through 
 grace. It is a simple meditation in excellent 
 rhyme and meter, but it does not rise above 
 an ordinary commonplace of merit as an ut- 
 terance of faith and hope. It is to be ranked 
 as the companion in thought, and as the in- 
 ferior in poetic imagery, of her remembered 
 and beautiful lines : 
 
 " Life ! we 've been long together, 
 Through pleasant and through cloudy weather ; 
 'T is hard to part when friends are dear 
 Perhaps 't will cost a sigh, a tear; 
 Then steal away, give little warning, 
 
 Choose thine own time ; 
 Say not Good-night, but in some brighter clime 
 
 Bid me Good-morning." 
 
 I O96 "Asleep in Jesus." L. M. 
 
 ASLEEP in Jesus! blessed sleep! 
 From which none ever wake to weep; 
 A calm and undisturbed repose, 
 Unbroken by the last of foes. 
 
 2 Asleep in Jesus ! oh, how sweet ! 
 To be for such a slumber meet ! 
 With holy confidence to sing 
 
 That death hath lost its venomed sting ! 
 
 3 Asleep in Jesus ! peaceful rest ! 
 Whose waking is supremely blest ; 
 No fear no woe, shall dim the hour 
 That manifests the Saviour's power. 
 
 4 Asleep in Jesus ! oh, for me 
 May such a blissful refuge be ; 
 Securely shall my ashes lie, 
 
 And wait the summons from on high. 
 
 Mrs. Margaret Mackay was born in 1802 
 and was the only daughter of Capt. Mackay, 
 of Hedgefield, Inverness, Scotland. In 1820 
 she was married to Major William Mackay, 
 an officer distinguished for his bravery. She 
 died at Cheltenham, January 5, 1887. In 
 addition to several prose works she wrote 
 more than seventy hymns, the best known of 
 which is given here. It appeared first in 
 The Amethyst ; or Christians Annual for 
 1832, with this introduction, " Sleeping in 
 Jesus. By Mrs. Mackay of Hedgefield.
 
 462 
 
 THE CHRISTIAN'S DEATH. 
 
 This simple but expressive sentence is in- 
 scribed on a tombstone in a rural burying- 
 ground in Devonshire, and gave rise to the 
 following verses." In a later reprint Mrs. 
 Mackay says the burying-ground is that of 
 Pennycross Chapel, and adds : " Distant only 
 a few miles from a bustling and crowded 
 seaport town, reached through a succession 
 of those lovely green lanes for which Devon- 
 shire is so remarkable, the quiet aspect of 
 Pennycross comes soothingly over the mind. 
 ' Sleeping in Jesus ' seems in keeping with all 
 around." 
 
 1097 
 
 ' For ever. ' 
 
 S. M. D. 
 
 " FOR ever with the Lord !" 
 
 So, Jesus ! let it be; 
 Life from the dead is in that word ; 
 
 'T is immortality. 
 Here, in the body pent, 
 
 Absent from thee I roam ; 
 Yet nightly pitch my moving tent 
 
 A day's march nearer home. 
 
 2 My Father's house on high, 
 Home of my soul ! how near, 
 
 At times, to faith's aspiring eye, 
 
 Thy golden gates appear ! 
 " For ever with the Lord !" 
 
 Father, if't is thy will, 
 The promise of thy gracious word 
 
 Ev'n here to me fulfill. 
 
 3 So, when my latest breath 
 Shall rend the vail in twain, 
 
 By death I shall escape from death, 
 
 And life eternal gain. 
 Knowing as I am known, 
 
 How shall I love that word, 
 And oft repeat before the throne, 
 
 " For ever with the Lord !" 
 
 This hymn by James Montgomery first ap- 
 peared in an annual, The Amethyst, in 1835, 
 as a poem of twenty-two stanzas. Numerous 
 arrangements from it have been made, and 
 have attained great popularity ; the one given 
 here is perhaps the favorite cento. The 
 hymn was inspired by the concluding verses 
 in the fourth chapter of I. Thessalonians : 
 " For this we say unto you by the word of the 
 Lord, that we which are alive and remain 
 unto the coming of the Lord shall not prevent 
 them which are asleep. For the Lord himself 
 shall descend from heaven with a shout, with 
 the voice of the archangel, and with the trump 
 of God : and the dead in Christ shall rise 
 first : then we which are alive and remain 
 shall be caught up together with them in the 
 clouds, to meet the Lord in the air : and so 
 shall we ever be with the Lord. .Wherefore 
 comfort one another with these words." 
 There is comfort in the picture thus offered 
 us, for those who have been bereaved. Our 
 friends are only asleep : they are not lost ; 
 they are with Christ now : they will come 
 back to the earth when Jesus comes, no 
 
 matter how long ago, no matter where, they 
 died ; and they will be for ever with him 
 wherever he is. And we shall be with them 
 in the same blessed companionship, shall 
 know them and dwell with them. There is 
 comfort in the suggestion that perhaps we 
 shall not have to die after all. Some Christ- 
 ians are going to be alive at the moment 
 when Jesus shall appear in the air. Nobody 
 loves death ; it is the awful curse of the race, 
 the sting of all our experiences. Nobody 
 can think of the grave without shuddering ; it 
 seem dark and chill. How fine it would be 
 to escape all that ! How glorious to believe 
 it may be possible that the Lord's coming is 
 so near at hand now that even the pale in- 
 valid we are watching will not be compelled 
 to have a funeral or to wear a shroud ! 
 
 1098 
 
 1 Nearer.' 
 
 S. M. D. 
 
 ONE sweetly solemn thought 
 
 Comes to me o'er and o'er 
 Nearer my home, to-day, am I 
 
 Than e'er I 'vebeen before. 
 Nearer my Father's house, 
 
 Where many mansions be ; 
 Nearer to-day the great white throne, 
 
 Nearer the crystal sea. 
 
 2 Nearer the bound of life, 
 Where burdens are laid down : 
 
 Nearer to leave the heavy cross : 
 
 Nearer to gain the crown. 
 But, lying dark between, 
 
 Winding down through the night, 
 There rolls the deep and unknown stream 
 
 That leads at last to light. 
 
 3 Ev'n now, perchance, my feet 
 Are slipping on the brink, 
 
 And I, to-day, am nearer home 
 
 Nearer than now I think. 
 Father, perfect my trust ! 
 
 Strengthen my power of faith ! 
 Nor let*me stand, at last, alone 
 
 Upon the shore of death. 
 
 Miss Phoebe Gary was born in the Miami 
 Valley, near Cincinnati, O., September 24, 
 1824. She was the younger of the two sis- 
 ters whose names are always associated in the 
 mention of their literary work. Alice was 
 born four years before Phcebe, and in the end 
 achieved a somewhat higher celebrity. The 
 younger sister is known familiarly to the 
 churches almost entirely by this single poem 
 which has had the good fortune to find a 
 place in most of the collections of hymns pub- 
 lished in modern times, though it has been 
 altered in order to be used in song. Alice 
 and Phcebe Gary published a small volume of 
 their pieces jointly in 1850. This became al- 
 most immediately popular, so that, encour- 
 aged by the success of it, they removed to 
 New York city in 1852, and they readily sus- 
 tained themselves by their writings. 
 
 More has been made of the religious views
 
 THE CHRISTIAN'S DEATH. 
 
 463 
 
 some newspaper in 1850, and pasted it, as a 
 very beautiful composition, in his ancient 
 scrap-book, which has served him well in these 
 long forty years of preservation since it was 
 begun. Whether that can be found elsewhere 
 he does not know, and he is interested to per- 
 petuate it here : 
 
 "One sweetly solemn thought conies to me o'er and 
 
 o'er 
 
 I am nearer home to-day than I ever have been before. 
 Nearer my Father's house, where the many mansions be : 
 Nearer the great white throne ; nearer the crystal sea ; 
 Nearer the bound of life, where we lay our burdens 
 
 down ; 
 
 Nearer leaving the cross ; nearer gaining the crown. 
 But lying darkly between, winding down through the 
 
 night, 
 Is the deep and unknown stream that leads at last to 
 
 the light. 
 Father, perfect my trust ! strengthen the might of my 
 
 faith ; 
 Let me feel as I would when I stand on the rock of the 
 
 shore of death ! 
 Feel as I would when my feet are slipping over the 
 
 brink ; 
 For it may be, I 'm nearer home nearer now than I 
 
 think! " 
 
 MISS PHCEBE GARY. 
 
 of Phoebe Gary than is necessary for any pur- 
 pose of good. When she came on from Ohio 
 she at once went under the pastoral care of 
 Rev. Dr. George B. Cheever, widely known 
 as a Congregational minister. Afterward, 
 when he relinquished the Church of the Puri- 
 tans and removed to New Jersey, she was 
 under the pastoral teaching of Rev. Dr. 
 Charles F. Deems, and was associated with 
 him in preparing a local book of hymns for use 
 in the services of the Church of the Strangers, 
 an- undenominational organization of which 
 this faithful and orthodox preacher has been 
 so long the minister. 
 
 Miss Phoebe Gary composed this poem 
 when in her twenty-eighth year. She has re- 
 lated that it was made in a " little back third- 
 story bedroom one Sunday morning after com- 
 ing from church ;" and she added, in her 
 quaint recital, that it made her happy to think 
 that any word she could say had " done a 
 little good in the world." She is known to 
 have been a patient and painstaking writer, 
 often correcting and altering her work re- 
 peatedly. Her latest changes in this poem, 
 reducing it to a comparatively tame version, 
 but metrical enough at any rate to be sung in 
 an ordinary tune, appeared in 1869. The 
 compiler of Songs for the Sanctuary preferred 
 the original form. He cut the piece from 
 
 To this there was fitted a simple, and yet 
 exquisite, chant ; and so it used to be sung in 
 Brooklyn by the best choir we ever had ; and 
 a wide circle of singers learned to love and 
 use it. When, subsequently, Laudes Domini 
 was compiled, there were a dozen versions of 
 the poetry floating around in the various 
 hymn-books. Something had to be done, 
 for the people were fond of the sentiment ; 
 but the meter was too awkward to manage. 
 So that version which we liked best on the 
 whole was chosen ; and it now goes at least 
 comfortably to A. S. Sullivan's arrangement 
 of I. B. Woodbury's tune in double short 
 meter. 
 
 Mrs. Mary Clemmer Ames, their devoted 
 friend, prepared the biography of these two 
 sisters. She tells us that Phcebe went to 
 Newport, R. I., and was there in feeble health 
 and much saddened by the chronic illness of 
 Alice, whose death at last almost broke her 
 heart. July 31, 1871, Phoebe's summons 
 arrived. The rest is told by the biographer ; 
 only we cannot help thinking how much 
 " nearer " than she thought she had for some 
 days really been. " There, without an in- 
 stant's warning, her death-throe came. She 
 knew it. Throwing up her arm in instinctive 
 fright, this loving, believing, but timid soul, 
 who had never stood alone in all her mortal 
 life, as she felt herself drifting out into the 
 unknown, the eternal starting on the awful 
 passage from whence there is no return 
 cried, in a low and piercing voice : ' O God, 
 have mercy on my soul ! ' and died."
 
 464 
 
 THE CHRISTIAN'S DEATH. 
 
 IO99 " A little while." S. M. D. MOO " Where is thy victory ?" S. M. 
 
 IT is not death to die 
 To leave this weary road, 
 
 And 'mid the brotherhood on high, 
 To be at home with God. 
 
 2 It is not death to close 
 
 The eye long dimmed by tears, 
 And wake, in glorious repose 
 To spend eternal years. 
 
 3 It is not death to bear 
 
 The wrench that sets us free 
 From dungeon chain to breathe the air 
 Of boundless liberty. 
 
 4 It is not death to fling 
 Aside this sinful dust, 
 
 And rise, on strong exulting wing, 
 To live among the just. 
 
 5 Jesus, thou Prince of life ! 
 Thy chosen cannot die ; 
 
 Like thee, they conquer in the strife, 
 To reign with thee on high. 
 
 Dr. George Washington Bethune translated 
 this hymn from one written by a distin- 
 guished preacher in Switzerland, Dr. Csesar 
 Malan. The original piece commences with 
 the line " Non, ce n' est pas mourir." It 
 may be found in the author's little volume, 
 containing three hundred religious poems, to 
 which he gave the name of Chants de Sion. 
 This rendering, excellent in itself, takes a pa- 
 thetic interest from the fact that the officiat- 
 ing minister chose it to be sung at the 
 funeral of Dr. Bethune himself. It pictured 
 the singular experience of his departure 
 somewhat fittingly, for Dr. Bethune kept up 
 his work to the very last of life. He 
 preached on Sunday evening and fell away 
 into sleep, from which he awaked " in glori- 
 ous repose to spend eternal years." He 
 wrote a hymn that very evening before he 
 died, April 27, 1862 ; in this are given us the 
 lines which are his final testimony to the truth 
 he proclaimed : 
 
 " I read God's holy Word, and find 
 Great truths which far transcend my mind; 
 And little do I know beside 
 Of thought so high, and deep, and wide. 
 This is my best theology 
 I know the Saviour died for me." 
 
 A FEW more years shall roll, 
 
 A few more seasons come, 
 And we shall be with those that rest 
 
 Asleep within the tomb : 
 
 REF. Then, O my Lord, prepare 
 
 My soul for that great day ; 
 Oh, wash me in thy precious blood, 
 And take my sins away. 
 
 2 A few more suns shall set 
 O'er these dark hills of time, 
 
 And we shall be where suns are not, 
 A far serener clime : REF. 
 
 3 A few more storms shall beat 
 On this wild rocky shore, 
 
 And we shall be where tempests cease 
 And surges swell no more: REF. 
 
 4 A few more struggles here, 
 A few more partings o'er, 
 
 A few more toils, a few more tears, 
 And we shall weep no more : REF. 
 
 5 'T is but a little while 
 And he shall come again, 
 
 Who died that we might live, who lives 
 That we with him may reign : REF. 
 
 Rev. Dr Horatius Bonar wrote this hymn 
 about the year 1842, and had it printed on a 
 fly-leaf for the use of his congregation on 
 New Year's day. In his Songs for the Wil- 
 derness, 1844, it was republished, and has 
 become universally popular. It is. especially 
 appropriate to services which mark the end 
 of one year and the beginning of another, as 
 its central thought is the brevity of our life in 
 this world, and the quick approach of eter- 
 nity. There is comfort in the recollection 
 that time hurries. " Now is our salvation 
 nearer than when we believed." Is it possi- 
 ble, then, any truly Christian heart can be 
 alarmed in prospect of Christ's coming? 
 What is there that one could wish more de- 
 voutly ? What sort of a wife must she be, 
 whose husband is suddenly announced as 
 returning from long absence over the sea, if 
 she changes color and seems abashed ? 
 The Church is the Lamb's bride ; ought she 
 not to make herself ready joyously ? If her 
 life be pure, and her heart loyal, will she not 
 hail the signs of the advent ? 
 
 "So I am watching quietly 
 
 Every day, 
 Whenever the sun shines brightly, 
 
 I rise and say: 
 
 ' Surely it is the shining of his face !' 
 And look upon the gates of his high place 
 
 Beyond the sea ; 
 For I know he is coming shortly 
 
 To summon me. 
 And when a shadow falls across the window 
 
 Of my room, 
 
 Where I am working my appointed task, 
 I lift my head to watch the door and ask 
 
 If he is come: 
 And then the angel answers sweetly 
 
 In my home: 
 ' Only a few more shadows, 
 
 And he will come.' " 
 
 | | O I Death of a Veteran. 
 
 SERVANT of God, well done ! 
 
 Rest from thy loved employ : 
 The battle fought, the victory won, 
 
 Enter thy Master's joy ! 
 
 2 The voice at midnight came ; 
 He started up to hear ; 
 
 A mortal arrow pierced his frame ; 
 He fell, but felt no fear. 
 
 3 His spirit with a bound 
 Left its encumbering clay: 
 
 His tent, at sunrise, on the ground 
 A darkened ruin lay. 
 
 4 The pains of death are past, 
 Labor and sorrow cease, 
 
 And, life's long warfare closed at last, 
 His soul is found in peace. 
 
 S. M.
 
 THE CHRISTIAN'S DEATH, 
 
 465 
 
 5 Soldier of Christ, well done ! 
 
 Praise be thy new employ ; 
 And, while eternal ages run, 
 
 Rest in thy Saviour's joy. 
 
 This piece of James Montgomery first ap- 
 peared in his Greenland and Other Poems, 
 1819, with the following title : " The Chris- 
 tian Soldier. Occasioned by the sudden 
 death of the Rev. Thomas Taylor ; After 
 having declared in his last Sermon, on a 
 preceding evening, that he hoped to die as an 
 old soldier of Jesus Christ, with his sword in 
 his hand." Mr. Taylor, a Methodist preacher, 
 had been found dead in his bed on the 
 morning of October 15, 1816. Singularly 
 enough, a similar fate was in store for Mr, 
 Montgomery, who died in his sleep, April 30, 
 1854. The hymn has been widely used, as it 
 expresses so eloquently the feeling of one 
 who has been faithful to the trust committed 
 to him, and now enters into the joy of his 
 Lord. The winding up of some grand musi- 
 cal overture is a wonderful exhibition of a 
 general triumph through individual faithful- 
 ness. Each violinist sees only the sheet of 
 music before him ; each horn and cornet 
 player knows exactly when he is to enter 
 upon the work, and when he is to leave off : 
 the striker of the cymbals, and the man who 
 beats the drums, watch their music as care- 
 fully as the most intricate soloist, and while 
 the leader guides them all with his quick- 
 moving baton, and swells the closing triumph 
 of the finale by his skill in generalship, it is, 
 after all, the fidelity of each individual player 
 to the music placed before him which insures 
 the closing triumph and the loud and long 
 applause. John Bunyan thus describes the 
 death of Faithful at Vanity Fair: "They 
 therefore brought him out to do with him ac- 
 cording to their law ; and first they scourged 
 him, after that they stoned him with stones, 
 and last of all they burned him to ashes at 
 the stake. Thus came Faithful to his end. 
 Now I saw that there stood behind the multi- 
 tude a chariot and a couple of horses waiting 
 for Faithful, who, so soon as his adversaries 
 had despatched him, was taken up into it, and 
 straightway was carried up through the 
 clouds, with sound of trumpet, the nearest 
 way to the Celestial Gate." 
 
 1 I O2 The Pious Dead. S. M. 
 
 FOR all thy saints, O Lord, 
 
 Who strove in Christ to live, 
 Who followed him, obeyed, adored, 
 
 Our grateful hymn receive. 
 
 2 For all thy saints, O Lord, 
 
 Accept our thankful cry, 
 Who counted Christ their great reward, 
 
 And yearned for him to die. 
 
 3 They all, in life and death, 
 With him, their Lord, in view, 
 
 Learned from thy Holy Spirit's breath 
 To suffer and to do. 
 
 4 For this thy name we bless, 
 And humbly pray that we 
 
 May follow them in holiness, 
 And live and die in thee. 
 
 Rev. Richard Mant, D. D., Bishop of 
 Down and Connor in Ireland, is the author 
 of this " Hymn on All Saints," as he en- 
 titled it. In 1842 he became Bishop of Dro- 
 more. The piece was included in his An- 
 cient Hymns from the Roman Breviary for 
 Domestic Use, 1837, and appears in the 
 Original Hymns, which he added to the 
 translations from the Latin. If we judge 
 from the collections in which it has appeared 
 (sometimes with the first line altered to 
 " For all thy saints, O God "), we should 
 reckon it as the most popular of his volumi- 
 nous productions. It is possible for one to be 
 too protestant for his own good ; for indeed 
 we all agree in believing that the biographies 
 of God's holy people are full of cheer and 
 help to the Church. 
 
 103 
 
 Death of a Child. 
 
 75, 8s, 73. 
 
 TENDER Shepherd, thou hast stilled, 
 Now thy little lamb's brief weeping : 
 
 Ah, how peaceful, pale, and mild 
 In its narrow bed 't is sleeping ! 
 
 And no sigh of anguish sore 
 
 Heaves that little bosom more. 
 
 2 In this world of care and pain, 
 Lord, thou wouldst no longer leave it, 
 
 To the sunny heavenly plain 
 
 Thou dost now with joy receive it ; 
 Clothed in robes of spotless white, 
 Now it dwells with thee in light. 
 
 3 Ah, Lord Jesus, grant that we 
 Where it lives may soon be living, 
 
 And the lovely pastures see 
 
 That its heavenly food are giving ; 
 Then the gain of death we prove, 
 Though thou take what most we love. 
 
 Miss Catharine Winkworth published this 
 hymn, appropriate for the funeral of a child, 
 in Lyra Germanica, Second Series, 1858. 
 It was translated from the poem of Johann 
 Wilhelm Meinhold, beginning, " Guter Hirt, 
 du hast gestillet." In 1868 the first line, 
 which was " Gentle Shepherd," was altered 
 in Hymns, Ancient and Modern, where it 
 appears in the Appendix as " Tender Shep- 
 herd." From this our copy was taken, and 
 the change has been accepted in many of the 
 modern collections. The author of the orig- 
 inal was in 1844 pastor at Rehwinkel, near 
 Stargard. He was born at Netzelkow, Feb- 
 ruary 27, 1797, and died at Charlottenburg, 
 November 30, 1851. 
 
 3
 
 466 
 
 THE CHRISTIAN'S DEATH. 
 
 I 104 
 
 Ye shall live also." 
 
 73, 8s, 75. 
 
 JESUS lives ! no longer now 
 
 Can thy terrors, Death, appall me ; 
 
 Jesus lives ! and well I know 
 
 From the dead he will recall me ; 
 
 Better life will then commence 
 
 This shall be my confidence. 
 
 2 Jesus lives ! to him the throne 
 Over all the world is given ; 
 
 I shall go where he is gone, 
 
 Live and reign with him in heaven ; 
 God is pledged ; weak doublings, hence ! 
 This shall be my confidence ! 
 
 3 Jesus lives ! henceforth is death 
 Entrance into life immortal ; 
 
 Calmly I can yield my breath, 
 
 Fearless tread the frowning portal ; 
 Lord, when faileth flesh and sense, 
 Thou wilt be my confidence ! 
 
 Miss Frances Elizabeth Cox translated 
 this hymn from that of Christian Fiirchtegott 
 Gellert, "Jesus lebt, mtt ihm auch ich." It 
 was published in her Sacred Hymns, 1841, 
 and was assigned to Easter Day with the 
 text attached to it, Romans 8 : 1 1 . The Ger- 
 man author Gellert was born at Hainichen, 
 Saxony, July 4, 1715; his father was the min- 
 ister of the parish in that town: the boy's 
 life was hard, and he found it difficult to se- 
 cure an education. Never really well or 
 rugged, he could not preach ; he delivered 
 lectures and wrote poems for the people. He 
 did much good and died in the faith in De- 
 cember, 1769. When he was at the last he 
 was told that he had only an hour longer to 
 live ; he raised his hands with a gesture of 
 happy surprise, saying, " Now, God be praised, 
 only an hour more !" 
 
 | IO5 " The new life." P.M. 
 
 HARK, hark, my soul ! angelic songs are swelling 
 O'er earth's green fields and ocean's wave-beat shore : 
 
 How sweet the truth those blessfid strains are telling 
 Of that new life when sin shall be no more. 
 
 REF. Angels of Jesus, angels of light, 
 
 Singing to welcome the pilgrims of the night. 
 
 2 Onward we go, for still we hear them singing, 
 Come, weary souls, for Jesus bids you come; 
 
 And through the dark, its echoes sweetly ringing, 
 The music of the gospel leads us home. REF. 
 
 3 Far, far away, like bells at evening pealing, 
 The voice of Jesus sounds o'er land and sea; 
 
 And laden souls, by thousands meekly stealing, 
 Kind Shepherd, turn their weary steps to thee. REF. 
 
 4 Angels, sing on, your faithful watches keeping, 
 Sing us sweet fragments of the songs above ; 
 
 Till morning's joy shall end the night of weeping, 
 And life's long shadows break in cloudless love. REF. 
 
 Rev. Frederick William Faber, D. D., wrote 
 this exquisitely beautiful poem some little time 
 previous to the publication of his Oratory 
 Hymns in 1854, in which it was included. He 
 entitled it " The Pilgrims of the Night." Its 
 earliest adoption as a hymn for singing in 
 public service was in Hymns, Ancient and 
 Modern, when the Appendix was added in 
 
 1868. The immense popularity it achieved 
 was owing somewhat to the music which was 
 set to carry it. Tunes multiplied, written by 
 the best composers, and these were very fine. 
 A place is still left for its use, but it would 
 not be right to leave unsaid the expressions of 
 doubt as to its doctrine. Is it just true that 
 angels are singing all around us so that we 
 " hear them " ? The soberest hymnologists are 
 beginning to see that the popular sense has 
 been deceived by music and rhythm and mel- 
 ody of language. The misgiving settles upon 
 what the Dictionary' of Hymnology calls " its 
 unreality." Still, some would miss it if it 
 were dropped out of the collections now. 
 
 1 I O6 Death at Prime. P. M. 
 
 Go to the grave in all thy glorious prime ! 
 
 In full activity of zeal and power ; 
 A Christian cannot die before his time ; 
 
 The Lord's appointment is the servant's hour. 
 
 REF. Servant of Jesus, pass to thy rest : 
 
 Soldier of Jesus, go dwell among the blest. 
 
 2 Go to the grave : at noon from labor cease ; 
 Rest on thy sheaves, thy harvest task is done ; 
 
 Come from the heat of battle, and in peace, 
 Soldier ! go home ; with thee the fight is won. REF. 
 
 3 Go to the grave, for there thy Saviour lay 
 In death's embraces, ere he rose on high ; 
 
 And all the ransomed, by that narrow way, 
 Pass to eternal life beyond the sky. REF. 
 
 4 Go to the grave? no, take thy seat above ! 
 Be thy pure spirit present with the Lord, 
 
 Where thou for faith and hope hast perfect love, 
 And open vision for the written word. REF. 
 
 Written by James Montgomery to com- 
 memorate the death of Rev. John Owen, one 
 of the Secretaries of the British and Foreign 
 Bible Society. The author included it in his 
 Original Hymns, 1853, but it was composed 
 in 1823. The title affixed to it was " On the 
 Death of a Minister, cut off in his Useful- 
 ness." The chorus in the music, " Servant of 
 Jesus," etc., is not in the original poem. It 
 was put in, most likely, by some ingenious 
 musician in order to use the remaining strains 
 of the tune. It was taken for Laudes Domini 
 from the Reformed Dutch collection, Hymns 
 of the Church. 
 
 I IO7 " All in Jesus sleeping." P.M. 
 
 SLEEP thy last sleep, 
 
 Free from care and sorrow ; 
 Rest, where none weep, 
 
 Till the eternal morrow ; 
 Though dark waves roll 
 
 O'er the silent river, 
 Thy fainting soul 
 
 Jesus can deliver. 
 
 2 Life's dream is past, 
 
 All its sin, its sadness ; 
 Brightly at last 
 
 Dawns a day of gladness. 
 Under thy sod, 
 
 Earth, receive our treasure, 
 To rest in God, 
 
 Waiting all his pleasure.
 
 THE GENERAL JUDGMENT. 
 
 467 
 
 3 Though we may mourn 
 
 Those in life the dearest, 
 They shall return, 
 
 Christ, when thou appearest ! 
 Soon shall thy voice 
 
 Comfort those now weeping, 
 Bidding rejoice 
 
 All in Jesus sleeping. 
 
 This piece of poetry was written by Rev. 
 Edward Arthur Dayman, and published in 
 the Sarum Plymnal, 1868. It belongs with 
 the tune to which it is usually set, " Requies- 
 cat," by J. Barnby, and then it constitutes an 
 interesting dirge for a funeral occasion. The 
 meter is quaint, the sentiment tender, and its 
 doctrine is as clear as modern eschatology 
 supplies. 
 
 I I O8 " The Day of the Lord."" 75, 61. 
 
 DAY of wrath, oh, dreadful day, 
 When this world shall pass away, 
 And the heavens together roll, 
 Shriv'ling like a parched scroll, 
 Long foretold by saint and sage, 
 David's harp, and Sibyl's page. 
 
 2 Day of terror, day of doom, 
 When the Judge at last shall come ; 
 Through the deep and silent gloom, 
 Shrouding every human tomb, 
 Shall the Archangel's trumpet tone 
 Summon all before the throne. 
 
 3 Then shall nature stand aghast, 
 Death himself be overcast ; 
 Then, at her Creator's call, 
 Near and distant, great and small, 
 Shall the whole creation rise 
 Waiting for the great Assize. 
 
 4 Then the writing shall be read 
 Which shall judge the quick and dead ; 
 Then the Lord of all our race 
 
 Shall appoint to each his place ; 
 Every wrong shall be set right, 
 Every secret brought to light. 
 
 WHEN, in that tremendous day, 
 Heaven and earth shall pass away, 
 What shall I the sinner say? 
 What shall be the sinner's stay ? 
 When the righteous shrinks for fear, 
 How shall my frail soul appear? 
 
 2 King of kings, enthroned on high, 
 In thine awful majesty, 
 
 Thou who of thy mercy free 
 Savest those who saved shall be : 
 In thy boundless charity, 
 Fount of pity, save thou me. 
 
 3 Oh, remember, Saviour dear, 
 
 What the cause that brought thee here ; 
 All thy long and toilsome way 
 Was for me who went astray : 
 When that day at last is come, 
 Call, oh, call, the wanderer home. 
 
 4 Thou in search of me didst sit 
 Weary with the noonday heat ; 
 Thou to save my soul hast borne 
 Cross and grief, and hate and scorn : 
 Oh, may all that toil and pain 
 
 Not be wholly spent in vain ! 
 
 O JUST Judge, to whom belongs 
 Vengeance for all earthly wrongs : 
 
 Grant forgiveness, Lord, at last, 
 Ere the dread account be past. 
 Lo ! my sighs, my guilt, my shame ! 
 Spare me for thine own great name 
 
 2 Thou who bad'st the sinner cease 
 From her tears and go in peace ; 
 Thou who to the dying thief 
 Speakest pardon and relief; 
 Thou, O Lord, to me hast given, 
 Ev'n to me, the hope of heaven ! 
 
 3 Naught of thee my prayers can claim 
 Save in thy free mercy's name. 
 Worthless is each tear and cry : 
 
 Yet, good Lord, in grace comply ; 
 Spare me : cause me not to go 
 Into everlasting woe. 
 
 4 Make me with thy sheep to stand, 
 Severed from the guilty band ; 
 When the cursed condemned shall be, 
 With the blest then call thou me: 
 Contrite in the dust, I pray, 
 
 Save me in that awful day. 
 
 5 Full of tears and full of dread 
 Is the day that wakes the dead, 
 Calling all, with solemn blast, 
 From the ashes of the past ; 
 Lord of Mercy, Jesus blest, 
 Grant us thine eternal rest. 
 
 Among the great hymns of the Latin Church 
 the Dies Irce stands preeminent, not only 
 because of the grandeur of its theme, but also 
 from the perfection of its form and rhythm. 
 One of the ablest English critics has said of 
 it : "The meter so grandly devised, fitted to 
 bring out the noblest powers of the Latin 
 language, the solemn effect of the triple rhyme 
 like blow following blow of the hammer on 
 the anvil the majestic, unadorned plainness 
 of the style, these merits with many more have 
 given the Dies Irce a foremost place among 
 masterpieces of sacred song." Its author, 
 Thomas of Celano, was a Franciscan monk, 
 born in the small Italian town from which he 
 took his name, but the year of his birth is un- 
 known. He was an inmate of the famous 
 monastery founded by St. Francis at Assisi, 
 and probably one of the earliest students there. 
 His death is supposed to have occurred in 
 1255. The poem is a portion of the Mass for 
 the Dead, and was first found in Italian mis- 
 sals of the fifteenth century. An evidence of 
 the wonderful hold it has exercised upon men 
 of many nations and varying creeds is the 
 number of attempts to reproduce it in other 
 languages. In German there have been about 
 ninety translations, and in English more than 
 one hundred and sixty. The one used here 
 is the work of a writer whose name is en- 
 deared to Americans by his friendship for their 
 country, as well as by his fascinating books 
 on 'religious history. Rev. Arthur Penrhyn 
 Stanley, late Dean of Westminscer Abbey. It 
 was published in its present form in the Ap- 
 pendix to Hymns for Use in the Chapel of 
 Marlborough College, 1869.
 
 468 
 
 THE GENERAL JUDGMENT. 
 
 I IO9 " Behold^ the Bridegroom cometh." 143. 
 
 BEHOLD, the Bridegroom cometh in the middle of the 
 
 night, 
 And blest is he whose loins are girt, whose lamp is 
 
 burning bright ; 
 But woe to that dull servant whom his Master shall 
 
 surprise 
 With lamp untrimmed, unburning, and with slumber in 
 
 his eyes. 
 
 2 Do thou, my soul, keep watch, beware lest thou in 
 
 sleep sink down, 
 Lest thou be given o'er to death, and lose the golden 
 
 crown ; 
 But see that thou be sober, with a watchful eye, and 
 
 thus 
 Cry Holy, Holy, Holy God, have mercy upon us ! 
 
 3 That day, the day of fear, shall come ; my soul, slack 
 
 not thy toil, 
 
 But light thy lamp, and feed it well, and make it bright 
 with oil; 
 
 Thou knowest not how soon may sound the cry at even- 
 tide, 
 
 Behold, the Bridegroom comes ! Arise, he comes to 
 meet the Bride ! 
 
 4 Beware, my soul! take thou good heed, lest thou in 
 
 slumber lie, 
 And, like the five remain without, and knock and vainly 
 
 cry; 
 But watch, and bear thy lamp undimmed, and Christ 
 
 shall gird thee on 
 His own bright wedding-robe of light -the glory of the 
 
 Son. 
 
 5 To thee, O Saviour, now we bring the tribute of our 
 
 praise, 
 Too small for thee, O Bridegroom blest, but all that we 
 
 can raise : 
 All praise to thee, great Three in One, the God whom 
 
 we adore, 
 As was, and is, and shall be done, when time shall be 
 
 no more. 
 
 This is a translation by Rev. Gerard Moul- 
 trie from a hymn of the Greek Church, and 
 was first published in Lyra Messianica, 1864. 
 It has attained wide use in America from its 
 force and picturesqueness. The original is 
 found in the Horologion, the Greek equivalent 
 of the Latin breviary, and is appointed to be 
 sung at the midnight office in regular services 
 of the church. The reference is to the para 
 ble of the Ten Virgins, especially to the cry, 
 Matthew 25 : 6. 
 
 | | | O " They Shall Look on Him." 8s, 75, 45. 
 
 SEE the eternal Judge descending! 
 
 View him seated on his throne! 
 Now, poor sinner, now lamenting, 
 
 Stand and hear thine awful doom ; 
 Trumpets call thee, 
 
 Stand and hear thine awful doom ! 
 
 2 Hear the cries he now is venting, 
 Filled with dread of fiercer pain ; 
 
 While in anguish thus lamenting 
 That he ne'er was born again 
 
 Greatly mourning 
 That he ne'er was born again. 
 
 3 " Yonder sits my slighted Saviour, 
 With the marks of dying love ; 
 
 Oh, that I had sought his favor 
 When I felt his Spirit move 
 
 Golden moments, 
 When I felt his Spirit move!" 
 
 The authorship of this hymn has remained 
 
 uncertain for nearly a century*, as it was 
 printed anonymously, in the Baltimore Col- 
 lection in 1800. It has been said to suggest 
 by its style the poems of Rev. Thomas 
 Kelly, but it cannot be found among his col- 
 lected works. Like most of the Judgment 
 hymns it was probably suggested by that 
 greatest of all Latin poems, the sequence of 
 Thomas of Celano, Dies Ira. There is 
 comfort in knowing that when the Lord Jesus 
 comes, it will be not as a crucified Nazarene, 
 but as the Son of God. He will have a glori- 
 ous retinue, and will be known as the King. 
 All over this world, now for eighteen hundred 
 years, millions of devout men and brave- 
 hearted women, together with as many more 
 trustful little children, have been praying, 
 every morning and night, " Thy kingdom 
 come." That prayer will be heard by and 
 by, when the good time arrives. And who- 
 ever is on the Lord's side that day will be 
 glad to meet him in the splendor of his ad- 
 vent. He will not be put off with a reed 
 scepter then ; he will not wear robes of 
 mockery. The Lamb of God will then be 
 the Lion of Judah ! 
 
 I I I I " Day of Wonders." 1 ' 8s, 75, 45. 
 
 DAY of judgment ! day of wonders ; 
 
 Hark ! the trumpet's awful sound, 
 Louder than a thousand thunders, 
 
 Shakes the vast creation round : 
 How the summons 
 
 Will the sinner's heart confound ! 
 
 2 See the Judge, our nature wearing, 
 Clothed in majesty divine ! 
 
 You who long for his appearing, 
 
 Then shall say, "This God is mine!" 
 
 Gracious Saviour ! 
 Own me in that day for thine. 
 
 3 At his call, the dead awaken, 
 Rise to life from earth and sea ; 
 
 All the powers of nature, shaken 
 By his looks, prepare to flee : 
 
 Careless sinner ! 
 What will then become of thee? 
 
 This is one of the most famous of Rev. 
 John Newton's poems. It was written in 
 1 774, and first printed in the Olney Hymns, 
 1779. The inspiration to this work, which it 
 " took him the most of two days to finish," 
 undoubtedly came from the Latin master- 
 piece, " Dies free," but Newton's poem has 
 been called one of the four finest hymns in 
 the English language. Its central thought is 
 an anticipation of the return of Christ to 
 judge the world. 
 
 | 2 Prepare to meet God. 
 
 GREAT God, what do I see and hear ! 
 
 The end of things created ! 
 The Judge of man I see appear, 
 
 On clouds of glory seated ; 
 The trumpet sounds ; the graves restore 
 The dead which they contained before ; 
 
 Prepare, my soul, to meet him. 
 
 P. M.
 
 THE REST OF HEAVEN. 
 
 469 
 
 2 The dead in Christ shall first arise, 
 At the last trumpet's sounding 
 
 Caught up to meet him in the skies, 
 With joy their Lord surrounding; 
 
 No gloomy fears their souls dismay, 
 
 His presence sheds eternal day 
 On those prepared to meet him. 
 
 3 But sinners, filled with guilty fears, 
 Behold his wrath prevailing; 
 
 For they shall rise, and find their tears 
 
 And sighs are unavailing ; 
 The day of grace is past and gone; 
 Trembling they stand before the throne, 
 
 All unprepared to meet him. 
 
 4 Great God ! what do I see and hear ! 
 The end of things created ! 
 
 The Judge of man I see appear, 
 
 On clouds of glory seated ; 
 Beneath his cross I view the day 
 When heaven and earth shall pass away, 
 
 And thus prepare to meet him. 
 
 It has been said that this hymn is based 
 upon the Dies Irce, but except for their being 
 upon the same subject, the two poems have 
 no connection with each other. Neither is it 
 a fact that it is the work of Martin Luther. 
 In a book published in Sheffield, England, 
 in 1802, entitled Psalms and Hymns for 
 Public and Private Devotion, the opening 
 stanza appears anonymously in its present 
 form. In 1812 Rev. Dr. William B. Collyer 
 repeated this stanza in his Hymns partly Col- 
 lected and partly Original, with three addi- 
 tional verses by himself. These were altered 
 to their present form by Rev. Thomas Cotter- 
 ill, compiler of the Selection of Psalms and 
 Hymns, which was published in the ninth 
 edition in 1820, and had a great effect on 
 modern collections. Although many compil- 
 ers since that date have introduced changes, 
 the text by Cotterill has been generally 
 adopted. 
 
 |J3 " Into thine hand." 
 
 WHEN my last hour is close at hand, 
 
 My last sad journey taken, 
 Do thou, Lord Jesus ! by me stand ; 
 Let me not be forsaken : 
 
 Lord ! my spirit I resign 
 Into thy loving hands divine ; 
 
 'Tis safe within thy keeping. 
 
 2 Countless as sands upon the shore, 
 My sins may then appall me ; 
 
 Yet though my conscience vex me sore, 
 
 Despair shall not enthrall me ; 
 For as I draw my latest breath, 
 
 1 '11 think, Lord Christ ! upon thy death, 
 
 And there find consolation. 
 
 3 I shall not in the grave remain, 
 Since thou death's bonds hast severed : 
 
 By hope with thee to rise again, 
 From fear of death delivered, 
 I '11 come to thee, where'er thou art 
 Live with thee, from thee never part : 
 Therefore I die in rapture. 
 
 4 And so to Jesus Christ I '11 go, 
 My longing arms extending ; 
 
 So fall asleep, in slumber deep, 
 
 Slumber that knows no ending ; 
 Till Jesus Christ, God's only Son, 
 Opens the gates of bliss, leads on 
 To heaven, to life eternal. 
 
 Edgar Alfred Bowring, translator of this 
 hymn, was born in 1826, and entered politi- 
 cal life, being M. P. for Exeter in 1868. He 
 published in 1858 The Most Holy Book of 
 Psalms, literally rendered into English 
 verse, and is said to have translated two 
 volumes of German hymns, selected by the 
 Queen and privately printed for her own use. 
 The original of this poem is the work of 
 Nicolaus Hermann, an organist and choir- 
 master in the church at Joachimsthal, Bohe- 
 mia, who died in 1561, leaving as a legacy 
 many beautiful hymns. They were caught 
 up by the people all over Germany, and no 
 one is more widely used than this prayer for 
 the dying. Among the English-speaking 
 churches it is associated with the funeral of 
 Albert, the Prince Consort, in St. George's 
 Chapel, Windsor, December 23, 1861 ; this 
 translation having been made at the Queen's 
 request and sung on that occasion. 
 
 IM4 " No night there." S. M. D. 
 
 THERE is no night in heaven ; 
 
 In that blest worjd above 
 Work never can bring weariness, 
 
 For work itself is love. 
 There is no grief in heaven ; 
 
 For life is one glad day, 
 And tears are of those former things 
 
 Which all have passed away. 
 
 2 There is no want in heaven ; 
 The Lamb of God supplies 
 
 Life's tree of twelve-fold fruitage still, 
 Life's spring which never dries. 
 
 There is no sin in heaven ; 
 Behold that blessed throng ! 
 
 All holy is their spotless robe, 
 All holy is their song. 
 
 3 There is no death in heaven ; 
 For they who gain that shore 
 
 P. M. Have won their immortality, 
 
 And they can die no more. 
 There is no death in heaven ; 
 
 But when the Christian dies, 
 The angels wait his parted soul, 
 
 And waft it to the skies ! 
 
 Rev. Francis Minden Knollis, D. D., son of 
 an Episcopal clergyman, was born Novem- 
 ber 14, 1816, at Penn, Bucks, England, and 
 educated at Oxford. He took Holy Orders in 
 1838, and was Fellow of Magdalen, and In- 
 cumbent of Fitzhead. He died at Bourne- 
 mouth, August 25, 1863. Dr. Knollis was 
 the author of a number of poetical works ; 
 but of his hymns only the one given here has 
 attained wide usefulness. It was published 
 in 1859, in Rutherford's Lays of the Sanctu- 
 ary, and other Poems, its subject being, 
 " Heaven and its Blessedness," its activity 
 without weariness. It is well to be reminded 
 now and then that even the " rest " which 
 " remaineth " is not a repose of indolent 
 listlessness and inaction. The Hindus be-
 
 470 
 
 THE REST OF HEAVEN. 
 
 lieve that the great god Brahma spends 
 the infinite ages of his eternity evermore 
 asleep. And their most exalted notions of 
 the state of the blessed are only clustered 
 around one lazy anticipation of sharing the 
 slumbers of this deified sluggard. But our 
 Bible tells us that the " works " of the right- 
 eous do "follow them." Our trouble here 
 is, not the energy we put forth, but the waste 
 of it and the thwarting of it and the needless- 
 ness of much of it. It is not work, but 
 worry, that breaks the human heart ; and in 
 heaven there will be work without worry. 
 " Therefore are they before the throne of God, 
 and they serve him day and night in his 
 temple." So the Christian's departure is 
 only a sign of relief. " Children," said John 
 Wesley's mother, " when I am released, sing 
 a psalm of praise to God ! " 
 
 MI5 Rest in Heaven. S. M. 
 
 AND is there. Lord, a rest 
 
 For weary souls designed, 
 Where not a care shall stir the breast, 
 
 Or sorrow entrance find? 
 
 2 Is there a blissful home, 
 Where kindred minds shall meet, 
 
 And live, and love, nor ever roam 
 From that serene retreat ? 
 
 3 Are there celestial streams, 
 Where living waters glide, 
 
 With murmurs sweet as angel dreams, 
 And flowery banks beside ? 
 
 4 For ever blessed they 
 Whose joyful feet shall stand, 
 
 While endless ages waste away, 
 Amid that glorious land ! 
 
 5 My soul would thither tend, 
 While toilsome years are given ; 
 
 Then let me, gracious God, ascend 
 To sweet repose in heaven ! 
 
 Written by Dr. Ray Palmer at Bath, Me., 
 in 1843, and printed in Parish Hymns in the 
 same year. Even then this spiritually-minded 
 man had begun to look forward through his 
 long and laborious ministry and talk of the 
 welcomeness of rest in heaven. He knew 
 what the " toilsome years " of preparation 
 meant, and he expected " care " and " sor- 
 row." But out of this would grow the man- 
 hood and strength he hoped to attain. The 
 rule, from which there seems to have been 
 almost a prohibition of release, is that power 
 for good comes from the endurance of pain. 
 Dr. Palmer once wrote these interesting words 
 to a friend : " Have not the sorrows of life, 
 my dear friend, consciously enriched and 
 sweetened your spiritual life in all the past ? 
 It seems to me that this has clearly been my 
 own experience. We have neither of us been 
 able, perhaps, at the time when the deep 
 waters were going over our souls, to compre- 
 
 hend what was taking place within us. But 
 now, in looking back to the by-gone years, 
 we cannot but feel that silently, and by slow 
 degrees, our inward life has taken a deep 
 meaning, a more spiritual tone and habit. 
 The great and precious promises have become 
 more real our personal contact with Christ, 
 and access to his heart, more full and satis- 
 fying than they were wont to be. The in- 
 dwelling of the Holy Comforter, and the 
 open vision of God by faith, have made us 
 much less restless, less anxious to choose for 
 ourselves, more desirous that Christ should 
 choose for us in all things. Has it not been 
 so ? This seems to be the natural result of 
 spiritual progress : harmony of will with God, 
 personal companionship and sympathy, and 
 so divine rest in him." 
 
 IM6 " Eye hath not seen." L. M. 
 
 Now let our souls, on wings sublime, 
 Rise from the vanities of time, 
 Draw back the parting vail, and see 
 The glories of eternity. 
 
 2 Born by a new celestial birth, 
 Why should we grovel here on earth? 
 Why grasp at transitory toys, 
 
 So near to heaven's eternal joys? 
 
 3 Should aught beguile us on the road, 
 When we are walking back to God ? 
 For strangers into life we come, 
 
 And dying is but going home. 
 
 4 To dwell with God to feel his love 
 Is the full heaven enjoyed above; 
 
 And the sweet expectation now 
 
 Is the young dawn of heaven below. 
 
 Rev. Thomas Gibbons, D. D., wrote this 
 hymn, putting it at the close of one of the 
 fifteen Sermons on Various Subjects, 1762. 
 It was entitled " The Return of the Body to 
 Earth, and the Return of the Soul to God," 
 the text of the discourse being found in Eccle- 
 siastes 12:7. 
 
 |||7 "A Rest." P.M. 
 
 LORD, thou wilt bring the joyful day ! 
 
 Beyond earth's weariness and pains, 
 Thou hast a mansion far away, 
 
 Where for thine own a rest remains. 
 
 2 No sun there climbs the morning sky, 
 There never falls the shade of night ; 
 
 God and the Lamb, for ever nigh, 
 O'er all shed everlasting light. 
 
 3 The bow of mercy spans the throne, 
 Emblem of love and goodness there ; 
 
 While notes to mortals all unknown 
 Float on the calm celestial air. 
 
 4 Around that throne bright legions stand, 
 Redeemed by blood from sin and hell ; 
 
 And shining forms, an angel band, 
 The mighty chorus join to swell. 
 
 5 O Jesus, bring us to that rest, 
 Where all the ransomed shall be found, 
 
 In thine eternal fullness blest, 
 While ages roll their cycles round !
 
 THE REST OF HEAVEN. 
 
 471 
 
 This hymn came to us in manuscript, and 
 was first published in Songs for the Sanctu- 
 ary, 1865. Dr. Ray Palmer wrote it while he 
 was temporarily in New York city in 1864. 
 An allusion is made to John 14:2 : "In my 
 Father's house are many mansions." Dr. A. 
 O. Van Lennep, so many years a resident in 
 Turkey, says the finest of all the palaces he 
 knew is that of " Beyler Bey," the residence of 
 the present Sultan. His description is full of 
 interest : " It is of pure white marble, sur- 
 mounted with gilded domes, the whole pro- 
 ducing a most gorgeous effect in the rays of 
 the sun. It is built on the edge of the waters 
 of the Bosphorus, in full view of steamers and 
 vessels passing up and down the stream ; 
 while the great numbers of row-boats (caicks) 
 going to the crowded suburbs lining the Bos- 
 phorus are constantly passing close by it. 
 The interior is fitted out in truly Oriental 
 splendor. When in Constantinople, my resi- 
 dence was in the village of Bebeck, and I had to 
 pass the palace every day in my caick in going 
 to my place of business. This beautiful and 
 vast building often reminded me of the words 
 of the Saviour, and gave to them a meaning 
 which I never understood before. ' In my 
 Father's house are many mansions.' Yes ! 
 room and an abundance of it for all the chil- 
 dren of God ; and, oh, what splendor in 
 heaven ! Again, no visitor or guest is ever 
 admitted in the palace without previous per- 
 mission, and then he must be introduced by 
 different attendants according to his rank. 
 Ambassadors from great foreign nations are 
 introduced with pomp, but the son of the 
 Sultan never introduces any but princes and 
 persons of the royal blood. But Christ says 
 to all his disciples, ' I go to prepare a place for 
 you.' The Son (not the servant) going to his 
 own Father's house, and he will introduce his 
 disciples himself to these heavenly mansions. 
 What condescension ! What love ! How pre- 
 cious to all believers ! " 
 
 I I 18 
 
 " Many mansions." 
 
 L. M. 
 
 THY Father's house ! thine own bright home ! 
 
 And thou hast there a place for me! 
 Though yet an exile here I roam, 
 
 That distant home by faith I see. 
 
 2 I see its domes resplendent glow, 
 Where beams of God's own glory fall; 
 
 And trees of life immortal grow, 
 Whose fruits o'erhang the sapphire wall. 
 
 3 I know that thou, who on the tree 
 Didst deign our mortal guilt to bear, 
 
 Wilt bring thine own to dwell with thee, 
 And waitest to receive me there ! 
 
 4 Thy love will there array my soul 
 In thine own robe of spotless hue; 
 
 And I shall gaze while ages roll, 
 On thee, with raptures ever new ! 
 
 5 Oh, welcome day ! when thou my feet 
 Shall bring the shining threshold o'er: 
 
 A Father's warm embrace to meet, 
 And dwell at home for evermore ! 
 
 Another of Dr. Ray Palmer's hymns on 
 heaven. It was published first in the Sabbath 
 Hymn-Book, 1858. With it he coupled the 
 familiar verse, John 14 : 3, as its Scriptural 
 basis, and he has reckoned the date of its 
 composition as early as 1854. This enthusi- 
 astic poet was in the habit of repeating re- 
 ligious poetry at the bedside of invalids, 
 instead of seeking to hold wearying conver- 
 sations with them. There is a manifest ad- 
 vantage in this, for generally it does little 
 more than remind the one who is feeble of 
 what he really knew before ; and with the aid 
 of the rhyme, and more often the meter, he 
 can follow the line of thinking easily. And 
 everybody knows that in the hymns of every 
 language can be found the best theology and 
 highest spirituality of the evangelical people 
 who speak it ; and so one of the wisest coun- 
 sels to a young clergyman is that he commit 
 such to memory. This particular piece was, 
 with the author, a favorite in such exercises. 
 One who knew him can readily imagine with 
 what grace and impressiveness his musical 
 voice would make its measures to sound. 
 There is a glorious reach in the figure, which 
 fills the soul to the full. What is all this life 
 of ours but a mere wrestle at the side of a 
 mighty stream, just beyond which waits the 
 flashing sunrise of triumph to the trusted and 
 the true ? John, the beloved disciple, believed 
 he looked upon one of the fairest sights of 
 heaven : "And I saw an angel standing in 
 the sun /" But there will be even finer things 
 to see than that in the halls of victory, in the 
 palace of God. When the fierce wrestle is 
 over, and the triumph is reached, there on 
 the other side of the mysterious stream will 
 stand any princely prevailer who fought the 
 good fight and kept the faith. Away from 
 him sinks all that is earthly. On his form 
 rests the shining of the Sun of righteousness. 
 Oh, the splendor of that purity and peace that 
 lights his face, as they swing open the beauti- 
 ful gates and bid him enter his Father's 
 house, at the Father's invitation ! 
 
 |||9 " Lord, tarry not." P. M. 
 
 BEYOND the smiling and the weeping, | 
 
 I shall be soon ; || 
 
 Beyond the waking and the sleeping. | 
 Beyond the sowing and the reaping, | 
 
 I shall be soon. || 
 REF. Love, rest, and home! Sweet home! 
 
 Lord, tarry not, but come. 
 
 2 Beyond the blooming and the fading, | 
 
 I shall be soon ; | 
 
 Beyond the shining and the shading, | 
 Beyond the hoping and the dreading, | 
 
 I shall be soon. I] REF.
 
 472 
 
 THE REST OF HEAVEN. 
 
 3 Beyond the rising and the setting, | 
 
 I shall be soon ; | 
 
 Beyond the calming and the fretting, I 
 Beyond remembering and forgetting, ] 
 
 I shall be soon. || REF. 
 
 4 Beyond the parting and the meeting, | 
 
 I shall be soon ; | 
 
 Beyond the farewell and the greeting, | 
 Beyond the pulse's fever beating, | 
 
 I shall be soon. |] REF. 
 
 5 Beyond the frost-chain and the fever, | 
 
 I shall be soon ; | 
 
 Beyond the rock-waste and the river, | 
 Beyond the ever and the never, | 
 
 I shall be soon. I REF. 
 
 In the Hymns of Faith and Hope, by Rev. 
 Dr. Horatius Bonar, 1857, this well-known 
 poem first appeared, bearing the title, " Heaven 
 Anticipated." It has owed much of its pop- 
 ularity to its unusual rhythm and the beauty 
 of the refrain. The hymn leads us to the 
 conclusion that life is a melancholy affair if 
 left to itself, but the sure hope of redemption 
 illumines the outlook. So, in the catacombs 
 underneath Rome, on one side of the devious 
 paths the inscriptions on the heathen's tombs 
 are sad and desponding, while on the other 
 side, where the Christians are buried, they are 
 bright and full of hope. Death is not the 
 end ; the sense of despair yields to the blessed 
 certainty of a happy immortality. We shall 
 find our old friends in heaven ; we shall know 
 them when we see them. The new life will 
 be occupied partly in " knitting severed friend- 
 ships up." And as for that awful dread of 
 divine justice, it will be displaced by a won- 
 derful peace ; for we can rest implicitly in 
 God's justice when Jesus the Saviour stands 
 by, with the sure pardon in his hands ! 
 
 It is according to one's hearty confidence 
 in receiving this information that he will look 
 forward toward the inevitable crisis. I some- 
 times think that people will enter heaven as 
 the miscellaneous vessels enter New York 
 Bay through the Narrows. Some will actually 
 have to be tugged in by the violent faith and 
 prayer of others, who will be at hand to help 
 their feebleness as Christiana helped Ready- 
 to-Halt. Some will come in slowly and un- 
 decidedly, as if they dared to put up only a 
 sail or two, and the wind was uncertain. But 
 there will be many proud, glad ships, with 
 all their spars covered with white canvas. To 
 them will be " an entrance ministered abun- 
 dantly into the everlasting kingdom of our 
 Lord and Saviour Jesus Christ." 
 
 I I 2O " ImmanueFs Land." P. M. 
 
 THE sands of time are sinking; 
 
 The dawn of heaven breaks ; 
 The summer morn I 've sighed for, 
 
 The fair, sweet morn, awakes. 
 
 Dark, dark hath been the midnight ; 
 
 But dayspring is at hand, 
 And glory glory dwelleth 
 
 In Immanuel's land. 
 
 2 O Christ ! he is the fountain, 
 The deep, sweet well of love ; 
 
 The streams on earth I 've tasted, 
 
 More deep I '11 drink above; 
 There to an ocean fullness 
 
 His mercy doth expand, 
 And glory glory dwelleth 
 
 In Immanuel's land. 
 
 3 With mercy and with judgment 
 My web of time he wove, 
 
 And aye the dews of sorrow 
 
 Were lustered by his love ; 
 I '11 bless the hand that guided, 
 
 I '11 bless the heart that planned, 
 When throned where glory dwelleth, 
 
 In Immanuel's land. 
 
 This is a part of the same poem to which 
 allusion has been made (Hymn 1021) already. 
 Mrs. Anne Ross Cousin wrote the small po- 
 etic tractlet called, " The Last Words of 
 Samuel Rutherford." 
 
 Out of this exquisite piece of poetry have 
 been compiled two very acceptable hymns. 
 The refrain is what gives the title to each ; 
 and this was the exclamation of the dying 
 man, as it has been recorded for more than 
 two hundred years in the annals of Scotland. 
 At the sinking of the sun. late in the after- 
 noon of the final day of his life, one of his 
 friends, standing beside the couch, asked him, 
 " What think ye now of Christ ?" To that this 
 " true saint of the covenant " replied thus : 
 " Oh, that all my brethren in the land may 
 know what a Master I have served, and what 
 peace I have this day ! I shall sleep in Christ, 
 and when I awake, I shall be satisfied with 
 his likeness. This night shall close the door, 
 and put my anchor within the vail ; and I 
 shall go away in a sleep by five of the clock 
 in the morning. Glory ! glory to my Creator 
 and my Redeemer for ever ! I shall live and 
 adore him. Oh, for arms to embrace him ! 
 Oh, for a weli-tuned harp ! Glory ! glory 
 dwelleth in Immanuel's land !" The predic- 
 tion concerning his departure was fulfilled 
 exactly, and these telling and intense expres- 
 sions of the dying saint, with a fe\v others 
 like them, were wrought skillfully into the 
 poem. 
 
 " Ev'n Anworth was not heaven ev'n preaching was not 
 
 Christ ; 
 
 And in my sea-beat prison, my Lord and I held tryst : 
 And aye my murkiest storm-cloud was by a rainbow 
 
 spanned, 
 Caught from the glory dwelling in Immanuel's land. 
 
 " The little birds at Anworth, I used to count them blest ; 
 Now, beside happier altars, I go to build my nest ; 
 O'er these there broods no silence, no graves around 
 
 them stand ; 
 For glory, deathless, dwelleth in Immanuel's land.
 
 THE REST OF HEAVEN. 
 
 473 
 
 " Fair Anworth by the Solway, to me thou still art dear! 
 Ev'n from the verge of heaven I drop for thee a tear. 
 Oh, if one soul from Anworth meet me at God's right 
 
 hand, 
 My heaven will be two heavens in Immanuel's land." 
 
 A short time previous to this he broke out 
 into a sort of sacred rapture, exalting and 
 commending the Lord Jesus as his blessed 
 Master, calling him his " kingly King." He 
 cried : " I shall shine I shall see him as he 
 is ; I shall see him reign, and all his fair com- 
 pany with him, and I shall have my large 
 share. Mine eyes shall behold my Redeemer 
 these very eyes of mine, and none other for 
 me. This may seem a wide word, but it is no 
 fancy or delusion ; it is true. Let my Lord's 
 name be exalted ; and, if he will, let my name 
 be grinded to pieces, that he may be all in all. 
 If he slay me ten thousand times, I will trust." 
 He died March 20, 1661. 
 
 ||2I "Wo more death." C. M. 5!. 
 
 THERE is an hour of peaceful rest, 
 
 To mourning wanderers given ; 
 
 There is a joy for souls distressed ; 
 
 A balm for every wounded breast : 
 
 'T is found above in heaven. 
 
 2 There is a home for weary souls, 
 By sin and sorrow driven, 
 
 When tossed on life's tempestuous shoals, 
 Where storms arise, and ocean rolls, 
 And all is drear but heaven. 
 
 3 There faith lifts up her cheerful eye 
 To brighter prospects given ; 
 
 And views the tempest passing by, 
 The evening shadows quickly fly, 
 And all serene in heaven. 
 
 4 There fragrant flowers immortal bloom, 
 And joys supreme are given ; 
 
 There rays divine disperse the gloom ; 
 Beyond the confines of the tomb 
 Appears the dawn of heaven ! 
 
 This piece has long been a favorite in the 
 American churches. It was composed by 
 Rev. William Bingham Tappan, so long the 
 superintendent of the American Sunday- 
 School Union. In a volume called Gems of 
 Sacred Poetry, 1 860, he says of this hymn : 
 " It was written by me in Philadelphia, in the 
 summer of 1818, for the Franklin Gazette, 
 edited by Richard Bache, Esq., and was in- 
 troduced by him to the public in terms suffi- 
 ciently flattering to a young man who then 
 certainly lacked confidence in himself. The 
 piece was republished in England and on the 
 Continent, in various newspapers and maga- 
 zines, and was also extensively circulated in 
 my own native land, where it has found a 
 place in several hymn and music-books. It 
 was published in my first volume of Poems, 
 at Philadelphia, in 1819, and soon after was ' '23 
 set to music by A. P. Heinrich, Esq., in the 
 same city." It is in Lyra Sacra Americana, 
 1868. 
 
 | | 22 " Darkness cometh never." 73, 6s. D. 
 
 OH, land relieved from sorrow ! 
 
 Oh, land secure from tears ! 
 Oh, respite on the morrow 
 
 From all the toil of years ! 
 To thee we hasten ever, 
 
 To thee our steps ascend, 
 Where darkness cometh never, 
 
 And joy shall never end. 
 
 2 Oh happy, holy portal 
 For God's own blest elect : 
 
 Oh, region, pure, immortal, 
 
 With better spring bedecked : 
 Thy pearly doors for ever 
 
 Their welcome shall extend, 
 Where darkness cometh never, 
 
 And joy shall never end. 
 
 3 Oh, home where God the Father 
 Takes all his children in : 
 
 Where Christ the Son shall gather 
 
 The sinners saved from sin ; 
 No night nor fear shall sever 
 
 A friend from any friend, 
 For darkness cometh never, 
 
 And joy shall never end. 
 
 4 Rise, then, O brightest morning! 
 Come, then, triumphant day ! 
 
 When into new adorning 
 
 We change and pass away : 
 For so with firm endeavor 
 
 Our spirits gladly tend 
 Where darkness cometh never, 
 
 And joy shall never end. 
 
 Rev. Samuel Willoughby Duffield wrote 
 this piece. He had a keen sense of the 
 sweetness of sound and the agreeableness 
 of true rhythm. And then he was a sincere 
 Christian ; and was going to die young, though 
 he did not know that. He loved home, and he 
 loved heaven. This piece voiced his nature 
 well. In his English Hymns, 1888, he has 
 given his own account of its composition : 
 " This is an original hymn, composed in 1875 
 under circumstances peculiarly calculated to 
 draw the thought to things above. It has ex- 
 isted in manuscript, unpublished, until the 
 preparation of Laudes Domini called it out. 
 The first draft of the hymn is on two crum- 
 pled pieces of paper which have been several 
 times cast aside and nearly destroyed ; but 
 they have mysteriously reappeared, even from 
 the depths of waste-paper baskets and the 
 wild confusion of disintegrated material \ 
 The refrain really produced the hymn. Per- 
 haps it grew up, primarily, from the rhythm of 
 Bernard of Cluny, which the author has al- 
 ways loved, and the cento from which he 
 rendered, in its original meter, in 1868. The 
 ' Heimweh ' the heavenly longing has many 
 hymns besides this which express it." 
 
 "Mighty to Save." 75,63- D. 
 
 HE comes in blood-stained garments ; 
 
 Upon his brow a crown ; 
 The gates of brass fly open, 
 
 The iron bands drop down ;
 
 474 
 
 THE REST OF HEAVEN. 
 
 From off the fettered captive 
 
 The chains of Satan fall, 
 While angels shout triumphant, 
 
 That Christ is Lord of all. 
 
 2 Oh, Christ, his love is mighty ! 
 
 Long-suffering is his grace : 
 And glorious is the splendor 
 
 That beameth from his face. 
 Our hearts up-leap in gladness 
 
 When we behold that love, 
 As we go singing onward 
 
 To dwell with him above. 
 
 In the Lyra Britannica, 1867, this hymn 
 by Mrs. Charitie Lees Bancroft first ap- 
 peared, its form being seven stanzas of eight 
 lines each. It has been considerably abbre- 
 viated to fit it for common use, the present 
 cento beginning with the third verse. Thus 
 it becomes a spirited lyric, which anticipates 
 with joyous triumph the end of life, and the 
 vision of Christ in glory which will burst 
 upon the believer on his entrance into a higher 
 world. But now comes the interruption do 
 not many men, who are not at all ready in 
 any Christian sense to die, seem to make a 
 most dignified and courageous departure ? 
 Yes Mirabeau, in the last languor of his 
 feebleness, is observed to hush that tremen- 
 dous voice of his, just to sigh softly to the 
 attendants, " Let me die to the sound of de- 
 licious music ! " Nelson at Trafalgar, when 
 the last pulse of living energy is welling up, 
 is heard to say grandly, " Now for a peerage 
 or Westminster Abbey ! " And even the 
 great Cassar, looking only to his own robes, 
 and folding them with care about his person, 
 is recorded to have died with dignity, as an 
 immortal Roman should. This is admitted: 
 thus the world's heroes and statesmen and 
 monarchs are sometimes found at the final 
 hour, looking far and looking near. But no 
 one of them, save here and there a believer in 
 Christ, do we discover looking where Stephen 
 looked, or seeing what Stephen saw. That 
 blessed vision is not unvailed. Acts 7 : 55, 56. 
 
 I I 24 " O Paradise." 
 
 O PARADISE ! O Paradise! 
 
 Who doth not crave for rest ? 
 Who would not seek the happy land 
 
 Where they that loved are blest? 
 
 REF. Where loyal hearts and true 
 
 Stand ever in the light, 
 All rapture through and through, 
 In God's most holy sight. 
 
 2 O Paradise ! O Paradise ! 
 The world is growing old ; 
 
 Who would not be at rest and free 
 Where love is never cold ? REF. 
 
 3 O Paradise ! O Paradise ! 
 I greatly long to see 
 
 The special place my dearest Lord 
 In love prepares for me. REF. 
 
 P. M. 
 
 4 Lord Jesus, King of Paradise, 
 
 Oh, keep me in thy love, 
 And guide me to that happy land 
 
 Of perfect rest above ! 
 
 REF. Where loyal hearts and true 
 
 Stand ever in the light, 
 All rapture through and through, 
 In God's most holy sight. 
 
 This is perhaps out of the best loved of all 
 the poems by Dr. Frederick William Faber, 
 whose many fine compositions have given him 
 so high a place in the affection of Christians. 
 It appeared first in his collected Hymns, 1862, 
 having originally seven stanzas with the re- 
 frain. It puts into words the longing of the 
 soul for its true home, far from the strife and 
 bitterness and disappointment of this every- 
 day life. So the traditions of human history 
 have kept the hopes of men, ill and weak and 
 miserable, alive. There must be somewhere 
 'on this planet of ours a home for the soul, 
 tired with wrestling, fatigued with fight. Call 
 it the " field " of Avalon, the " beautiful vale " 
 of Tempe, the " Hill of the Serene ; " always 
 the same, it meant a locality, outside of the 
 roar and the rush, the anguish and the tur- 
 moil, of time and toiling, in which one could 
 find peace at last, where weapons were not 
 tearing one's nerves to pieces with clashing, 
 and horns could hang contented on the walls 
 with no challenge to make for any more war. 
 
 But it all meant nothing the rude world 
 rolled along, and rough gibes of ridicule and 
 rougher oaths of cursing were hurled against 
 the man who would not laugh with the rest, 
 and, when disgusted, swear as other disgusted 
 people did, and so soothe his feelings in the 
 hard pressures of wrath and pain. 
 
 Well, then, if no better spot, surely one can 
 find a breathing-time of release now and then ! 
 So bright minds went a step further down 
 into the regions of fable. They talked about 
 halcyon days and related a tender little story 
 about a daughter of ^olus, whose husband was 
 drowned in a cruel sea ; when the body was 
 washed upon the shore next day this bereaved 
 widow clung to it, and was drifted back with 
 it into the same waves and strangled in the 
 same embrace. To reward their pitiable affec- 
 tion, the gods metamorphosed them both into 
 kingfishers and changed the name of the birds 
 into Halcyons, and afterward decreed that 
 all oceans should for ever remain calm while 
 these devoted creatures built their nests di- 
 rectly on the water. Thus men had fourteen 
 days called " halcyon days," in which vessels 
 were never even tossed on the billows of the 
 unresting sea ; seven days just before the 
 winter-solstice, in which the kingfishers built 
 their nests, and other seven days just after, in
 
 THE REST OF HEAVEN. 
 
 475 
 
 which the birds laid their eggs. And down 
 to this day the sailors tell us of the tranquil 
 fortnight in which oceans are merciful and 
 tempests are still, for the halcyons are brood- 
 ing and the skies are stormless and blue. 
 And they wait, and sometimes sing : 
 
 " And as I watch the line oflight that plays 
 
 Along the smooth wave, toward the burning west, 
 I long to tread that golden path of rays, 
 And think 'twould lead to some bright isle of rest." 
 
 It is all useless, fable and poem alike ; for 
 there is no time to be given, no spot to be 
 found, when one may be tranquil or where 
 souls can get a release. Yet the whole world 
 goes on sighing just the same. 
 
 I (25 " The sea of glass." 8s, ys. 
 
 HARK! the sound of holy voices, 
 
 Chanting at the crystal sea, 
 Hallelujah, hallelujah, 
 
 Hallelujah, Lord, to thee ! 
 
 2 Multitudes, which none can number, 
 Like the stars in glory stand, 
 
 Clothed in white apparel, holding 
 Palms of victory in their hands. 
 
 3 They have come from tribulation, 
 And have washed their robes in blood, 
 
 Washed them in the blood of Jesus; 
 Tried they were and firm they stood. 
 
 4 Mocked, imprisoned, stoned, tormented, 
 Sawn asunder, slain with sword, 
 
 They have conquered death and Satan 
 By the might of Christ the Lord. 
 
 5 Love and peace they taste for ever, 
 And all truth and knowledge see 
 
 In the Beatific Vision 
 Of the blessed Trinity. 
 
 One of the best known and most musical 
 pieces that Dr. Christopher Wordsworth, 
 Bishop of Lincoln, has given in his Holy Year, 
 1862. The author added a manuscript note, 
 with a special reference to the closing stanza 
 " The whole hymn from beginning to end is 
 in harmony with the Epistle for the festival of 
 the day, Revelation 7:12, and like it is the ut- 
 terance in triumphant song of a vision of the 
 final gathering of the saints." 
 
 I |26 The City. 
 
 DAILY, daily sing the praises 
 Of the City God hath made; 
 
 In the beauteous fields of Eden 
 Its foundation-stones are laid. 
 
 2 In the midst of that dear City 
 Christ is reigning on his seat, 
 
 And the angels swing their censers 
 In a ring about his feet. 
 
 3 From the throne a river issues, 
 Clear as crystal, passing bright, 
 
 And it traverses the City 
 Like a sudden beam oflight. 
 
 4 There the wind is sweetly fragrant, 
 And is laden with the song 
 
 Of the seraphs, and the elders, 
 And the great redeemed throng. 
 
 8s, 75. 
 
 5 Oh, I would my ears were open 
 Here to catch that happy strain ! 
 
 Oh, I would my eyes some vision 
 Of that Eden could attain ! 
 
 This is one of the most beautiful and 
 popular hymns written by Rev. Sabine Bar- 
 ing-Gould, some of whose poems are to be 
 found in many different collections. It is a 
 description of that celestial city in which 
 Christ reigns, an dwhere, as it is told us 
 in the vision of St. John, Revelation 4 : 3, the 
 sign of God's love surrounds that of his 
 power. Love is symbolized in the rainbow, 
 and power in the throne ; and the rainbow is 
 round about the throne. The attribute of 
 omnipotence is not a pleasant one in itself to 
 contemplate. If we should look up at this 
 glorious spectacle and see only the throne, 
 we might be frightened. We should be 
 hushed into trembling silence before the 
 thunder which shakes the cedars, tosses the 
 waves of the ocean, and counts the moun- 
 tains but as a very little thing. But we see 
 the bow round about the throne ; our eyes 
 behold and our hearts believe that whatever 
 is alarming in our thought of the Supreme 
 Being who rules us is embraced in a beautiful 
 circle of emerald promise which gives peace. 
 And this is better than to be told merely by 
 words. The venerable Hooker was uttering 
 something more than a simple rule of rhetoric 
 when he once said, " What we drink in at our 
 ears doth not so piercingly enter as what the 
 mind doth conceive by sight." It does not 
 seem as if any one could ever forget this arch 
 of promise above and around this seat of 
 power. 
 
 I | 27 Not our Rest. 8s, js. 
 
 THIS is not my place of resting 
 
 Mine 's a city yet to come ; 
 Onward to it I am hasting 
 
 On to my eternal home. 
 
 2 In it all is light and glory ; 
 O'er it shines a nightless day ; 
 
 Every trace of sin's sad story, 
 All the curse, hath passed away. 
 
 3 There the Lamb, our Shepherd, leads us 
 By the streams of life along 
 
 On the freshest pastures feeds us, 
 Turns our signing into song. 
 
 4 Soon we pass this desert dreary', 
 Soon we bid farewell to pain ; 
 
 Never more are sad or weary, 
 Never, never sin again ! 
 
 This was cut from the Bible Hymn-Book, 
 1845, away back in those early days when 
 there was hardly a hymn-book with tunes 
 published or used in the American- churches. 
 The name of Dr. Horatius Bonar had not 
 become a household word, and few people 
 cared to know who the authors of hymns
 
 476 
 
 THE REST OF HEAVEN. 
 
 were, though they knew a good one when 
 they found it. It was entitled, " Pressing 
 toward Heaven," and it reproduced the sen- 
 timent of Deuteronomy 12:9: " For ye are 
 not as yet come to the rest and to the 
 inheritance which the Lord your God giveth 
 you." 
 
 I I 28 " The King in his beauty." 8s, 73. 
 
 TIME, thou speedest on but slowly, 
 
 Hours, how tardy is your pace! 
 Ere with Him, the high and holy, 
 
 I hold converse face to face. 
 Here is naught but care and mourning; 
 
 Comes a joy, it will not stay ; 
 Fairly shines the sun at dawning, 
 
 Night will soon o'ercloud the day. 
 
 2 Onward then ! not long I wander 
 
 Ere my Saviour conies for me, 
 And with him abiding yonder, 
 
 All his glory I shall see. 
 Oh, the music and the singing 
 
 Of the host redeemed by love ! 
 Oh, the hallelujahs ringing 
 
 Through the halls oflight above ! 
 
 Miss Catharine Winkworth published these 
 stanzas in the Lyra Germanica, Series II., 
 1858. The poem included much more, but 
 these lines of it seemed the fittest for public 
 use. It is a translation of one of the Ger- 
 man hymns of Johann Georg Albinus, once 
 pastor at Unter Nessa, in Saxony. This au- 
 thor was born March 6, 1624, and died May 
 25, 1679. 
 
 | 1 29 The Consummation. 85, 75. D. 
 
 JESUS, blessed Mediator ! 
 
 Thou the airy path hast trod ; 
 Thou the Judge, the Consummator! 
 
 Shepherd of the fold of God ! 
 Can I trust a fellow-being? 
 
 Can I trust an angel's care? 
 O thou merciful All-seeing ! 
 
 Beam around my spirit there. 
 
 2 Blessed fold ! no foe can enter, 
 And no friend departeth thence ; 
 
 Jesus is their sun, their center, 
 And their shield Omnipotence! 
 
 Blessed, for the Lamb shall feed them, 
 All their tears shall wipe away, 
 
 To the living fountains lead them, 
 Till fruition's perfect day. 
 
 3 Lo ! it comes, that day of wonder ! 
 Louder chorals shake the skies : 
 
 Hades' gates are burst asunder; 
 
 See ! the new-clothed myriads rise ! 
 Thought ! repress thy weak endeavor ; 
 
 Here must reason prostrate fall; 
 Oh, the ineffable For ever ! 
 
 And the eternal All in All ! 
 
 This hymn by Josiah Conder was first 
 published in Collyer's Collection, 1812, having 
 originally eight stanzas of eight lines each. 
 The abbreviation of it, as given here, is the 
 form in common use. The poem is a glow- 
 ing picture of the peace and joy which Christ's 
 love will shed around believers as they enter 
 the unknown world. 
 
 Christian faith loves to repeat the last words 
 of the martyr Stephen. He did not appear 
 very anxious to know any details of that new 
 life. He was satisfied to put his soul in the 
 hands of God who gave it. God would do 
 with it just what he pleased. Oh, it is easy 
 for one, who, while living, has given his spirit 
 to God, in the covenant hope of redemption, 
 to surrender it joyfully in the hour of death ! 
 Stephen knew just where he was. Through 
 the opened rift of the blue sky over his head 
 came a blessed vision to give him welcome 
 and encouragement. There he saw the Lord 
 Jesus at the right hand of his Father. It was 
 into no strange companionship he was going. 
 That mysterious indweller of his mutilated 
 and dying body, which he called his spirit, 
 was on the point now of being cared for bet- 
 ter than ever it had been before. Up to this 
 last moment that redeemed nature of his had 
 been, like a militant prince, absent from his 
 royal abode, out in the campaign, dwelling in 
 a tent, roughing it in innumerable hardships. 
 It had had a fight to make to hold fast its 
 crown. Now, in the high utterance of this 
 tranquil surrender, it resembled the same 
 prince, in the hour of triumph, going home to 
 the palace. It mattered little thereafter that 
 the old tent was battered and torn. He 
 would not need it any more. The victory 
 was gained, the pageant of entrance begun. 
 Think of that martyr as he is to-day, now 
 that eighteen centuries have passed on ! 
 There he stands on the plains of eternity, 
 tearless and scarless, in the presence of the 
 Lord Jesus who received his spirit. And 
 close beside him, having likewise kept the 
 faith, stands the young man named Saul ! 
 
 M3O "Holdfast." C. M. D. 
 
 THE roseate hues of early dawn, 
 
 The brightness of the day, 
 The crimson of the sunset sky, 
 
 How fast they fadeaway! 
 Oh for the pearly gates of heaven ! 
 
 Oh, for the gofden floor ! 
 Oh, for the Sun of Righteousness, 
 
 That setteth nevermore! 
 
 2 The highest hopes we cherish here, 
 How soon they tire and faint ! 
 
 How many a spot defiles the robe 
 
 That wraps an earthly saint ! 
 Oh, for a heart that never sins ! 
 
 Oh, for a soul washed white! 
 Oh, for a voice to.praise our King, 
 
 Nor weary day or night ! 
 
 3 Here faith is ours, and heavenly hope, 
 And grace to lead us higher ; 
 
 But there are perfectness and peace 
 
 Beyond our best desire. 
 Oh, by thy love and anguish, Lord, 
 
 And by thy life laid down, 
 Grant that we fall not from thy grace, 
 
 Xor fail to reach our crown !
 
 THE REST OF HEAVEN. 
 
 477 
 
 This poem by Mrs. Cecil Frances Alexan- 
 der was contributed to the Psalms and Hymns 
 published by the Society for Promoting Chris- 
 tian Knowledge in 1852, and has become en- 
 deared to believers on both sides of the 
 ocean. With glowing imagery it contrasts 
 the passing beauties and pleasures of earth 
 with the undying joys of heaven, and longs 
 for that other, fairer world where sorrow is 
 unknown. 
 
 There is a weariness of life in its present 
 form which grows out of simple disgust with 
 the world. We have learned the precise 
 worth, or, rather, precise worthlessness, of all 
 it has to offer. In a reply to a salutation of 
 " Happy New Year," Lord Dundas once 
 said : " Well, it has need to be better than 
 the last, for I had never a happy day in it !" 
 Though he was a peer in the realm of Britain, 
 he was ready to admit with the Royal 
 Preacher, " I have seen all the works that are 
 done under the sun, and, behold ! all is vanity 
 and vexation of spirit." The behavior of Ab- 
 salom outraged every feeling David cher- 
 ished. His whole confidence was betrayed ; 
 he lost his trust in men. We understand 
 this burst of emotion ; we almost reciprocate 
 the wish for a dove's wings. 
 
 Then, too, there is a weariness that comes 
 from circumstances of personal trial. It may 
 be bereavement in the circle of one's friends 
 has affected him unduly. Edmund Burke's 
 son died, and the statesman's heart was half 
 broken. He wept bitter tears as he hung 
 with childish fondness around the very neck 
 of the horse his boy used to ride. Then all 
 England stood still while he wrote : " I 
 greatly deceive myself if in this hard season I 
 would give a peck of refuse wheat for all that 
 is called fame and honor in the world !" He 
 lived to be happier afterward. Ill health, bod- 
 ily suffering, disappointed ambition, ingrati- 
 tude from others, jealousy, that is .cruel as 
 the grave all these may make us uneasy 
 and cause us to sigh for rest. Want of ap- 
 preciation, old estrangements which cannot 
 be healed, clouded reputation that we cannot 
 clear, but that another gave to us by his 
 crime, which was not ours these mortify our 
 proud spirits and shatter hopes of redemption 
 or rescue. Some of us have known the hour 
 when we would have been content to see the 
 night come ; willing to lie down speedily, 
 and, like children going to sleep, wait calmly 
 for the darkness of the great shadow. We 
 wanted to be out of this out of this any- 
 where ! But with all this experience of sor- 
 row, we should not dwell too much on weari- 
 ness or satiety, but turn from it to the antidote, 
 
 work. In that lies, with God's blessing, our 
 salvation from the bitterness of existence. 
 
 1131 " Let us go over /" C. M. D. 
 
 ON Jordan's rugged banks I stand, 
 
 And cast a wishful eye 
 To Canaan's fair and happy land, 
 
 Where my possessions lie. 
 Oh, the transporting, rapturous scene, 
 
 That rises to my sight ! 
 Sweet fields arrayed in living green, 
 
 And rivers of delight ! 
 
 2 O'er all those wide extended plains 
 Shines one eternal day : 
 
 There God, the Son, for ever reigns, 
 
 And scatters night away. 
 Na chilling winds, or poisonous breath, 
 
 Can reach that healthful shore ; 
 Sickness and sorrow, pain and death, 
 
 Are felt and feared no more. 
 
 3 When shall I reach that happy place, 
 And be for ever blest ? 
 
 When shalj I see my Father's face, 
 
 And in his bosom rest? 
 Filled with delight, my raptured soul 
 
 Can here no longer stay ; 
 Though Jordan's waves around me roll, 
 
 Fearless I 'd launch away. 
 
 Rev. Samuel Stennett, D. D., wrote this 
 hymn, and it was first published in Rippon's 
 Selection, 1787. It is the one by which this 
 author is best and most widely known. In 
 illustrating such a poem it seems as if a full 
 quotation might be helpful, made from a fugi- 
 tive description of one of our modern tourists 
 published lately in The Congregationalist, en- 
 titled, " The Jordan in our Hymns." " It 
 may seem a little singular that one of the 
 first intellectual acts I performed upon the 
 borders of the Jordan was the utterance of a 
 cool literary criticism. But it is easy for any 
 one to see how this came about. Of course, 
 a man must say something when he earliest 
 catches a glimpse of such a notability as this 
 most interesting river, which indeed he has 
 crossed two seas to visit ; and if he is in com- 
 pany he will try to render his remark as orig- 
 inal as possible, or else will seek to evade so 
 awkward a pressure by venturing upon a quo- 
 tation outright. For per^mal reasons I chose 
 the latter alternative. With the modest en- 
 thusiasm of a hymn-hunter, I indulged in the 
 forcible recital of one of those strikingly ap- 
 propriate stanzas of poetry that I had in times 
 past been wont to use in the performance of 
 professional duty in the pulpit, and with 
 which I knew myself to be quite safely famil- 
 iar. As I dismounted from my horse, I said 
 with the air of one whose emotion demanded 
 that the sentiments he pronounced might be 
 implicitly trusted on the present occasion : 
 ' On Jordan's stormy banks I stand.' 
 
 " The instant I perpetrated the rehearsal of 
 the opening line I found myself compelled to
 
 478 
 
 THE REST OF HEAVEN. 
 
 render the criticism ; and I exclaimed with a 
 noble candor of apology for the author, ' Why, 
 these banks are not in the least stormy.' And, 
 for my brethren and companions' sakes, I 
 added my intelligent acquiescence in the 
 latest emendations of the venerated Sten- 
 nstt's hymn, ' On Jordan's rugged banks I 
 stand.' That was better, for the facts were 
 before our eyes, and they corrected the poetry. 
 " It would not be worth while to pursue a 
 mere epithet with speech or pen acrimo- 
 niously, and indeed the change of a word 
 amounts to small gain or loss either way, un- 
 less false ideas are inculcated in the .service of 
 praise. But whoever will bethink himself be- 
 side this suddenly disclosed stream of the 
 toils he has had in approaching it, and so- 
 berly draw near the abrupt brink so that he 
 can look sheer down the washed and torn 
 precipice of ten or twenty feet to the surface 
 of the very swiftly running water, there dis- 
 covering only a roaring volume of dark yel- 
 lowish fluid, foam-covered and thick with 
 soil, hurrying along with torrent-like violence 
 through that narrow gorge of less than a 
 hundred feet wide, will begin to understand 
 the tremendous force needed to put in a bar- 
 rier across it so as to pile up the mass into a 
 heap on either side like a wall. Something 
 ' ailed ' Jordan when it was ' driven back.' " 
 
 I 1 32 " Go over this Jordan." C. M. D. 
 
 THERE is a land of pure delight, 
 
 Where saints immortal reign ; 
 Infinite day excludes the night, 
 
 And pleasures banish pain. 
 There everlasting spring abides, 
 
 And never-withering flowers; 
 Death, like a narrow sea, divides 
 
 This heavenly land from ours. 
 
 2 Sweet fields beyond the swelling flood 
 Stand dressed in living green ; 
 
 So to the Jews old Canaan stood, 
 
 While Jordan rolled between. 
 But timorous mortals start and shrink 
 
 To cross this narrow sea, 
 And linger, shivering on the brink, 
 
 And fear to launch away. 
 
 3 Oh, could we make our doubts remove, 
 These gloomy doubts that rise, 
 
 And see the Canaan that we love 
 
 With unbeclouded eyes ; 
 Could we but climb where Moses stood, 
 
 And view the landscape o'er, 
 Not Jordan's stream, nor death's cold flood, 
 
 Should fright us from the shore. 
 
 This hymn will always be associated with 
 and compared with the one just before it. It 
 is the familiar song of the ages now, one of 
 the " folk-songs " of the American people at 
 least. It is No. 66 of Dr. Isaac Watts' Hymns, 
 Book II. He entitled it oddly, " A Prospect 
 of Heaven makes Death easy." We continue 
 the quotation we began just before : " Sud- 
 
 denly the thought occurred to me that here, 
 on the very banks where we were sitting, 
 perhaps, or close by the spot, must have been 
 a pathetic line of land on which the first step 
 of an Israelite was made as he emerged from 
 the transit across the river. Ah, what a step 
 that would seem to the man, whoever he was, 
 as in one exalted moment he saw he was 
 passing from bondage into freedom, from 
 danger into safety ; out of doubts and wor- 
 ries, surmises and hopes only, into fruition 
 and home, in the land covenanted to the old 
 fathers ! Here was the Plymouth Rock of 
 the Hebrew history. It was necessary for us 
 to cast our imagination across to the other 
 side and seem to be facing the opposite way, 
 in order to catch the full force of such a con- 
 sideration ; but it forcibly occurred to more 
 than one of our company that the enthusiasm 
 of a long train, like that made by the two 
 millions of Israel, must have finally attained 
 its height at the moment when those behind 
 caught a vision of the foremost rank posi- 
 tively landing on the soil of Canaan and 
 mounting up the rugged banks of the stream 
 divided for their passing. 
 
 " For all the years, this crossing of the Jor- 
 dan River has been an understood symbol 
 for the Christian's death ; and the region be- 
 yond it, more faintly the symbol of heaven. 
 Isaac Watts used to look across an arm of 
 the English Channel, over towards Southamp- 
 ton Water, beyond the broad expanse of 
 which lay the rich meadows and copses of 
 the New Forest. As in most instances, this 
 wonderful hymnist has far outstripped his 
 predecessors, and proved himself the sweet- 
 est singer of all. This was the farewell song 
 which we sang that day as we left the stream : 
 
 " 'Sweet fields beyond the swelling flood 
 
 Stand dressed in living green ; 
 So to thejews old Canaan stood. 
 While Jordan rolled between.' " 
 
 I 133 The New Jerusalem. C. M. 
 
 JERUSALEM! my happy home! 
 
 Name ever dear to me! 
 When shall my labors have an end, 
 
 In joy, and peace, in thee? 
 
 2 Oh, when, thou city of my God, 
 Shall I thy courts ascend, 
 
 Where congregations ne'er break up, 
 And Sabbaths have no end ? 
 
 3 There happier bowers than Eden's bloom, 
 Nor sin nor sorrow know ; 
 
 Blest seats ! through rude and stormy scenes 
 1 onward press to you. 
 
 4 Why should I shrink at pain and woe, 
 Or feel at death dismay? 
 
 I "ve Canaan's goodly land in view, 
 And realms of endless day.
 
 THE REST OF HEAVEN. 
 
 479 
 
 5 Apostles, martyrs, prophets there, 
 Around my Saviour stand ; 
 
 And soon my friends in Christ below 
 Will join the glorious band. 
 
 6 Jerusalem ! my happy home! 
 My soul still pants for thee ; 
 
 Then shall my labors have an end, 
 When I thy joys shall see. 
 
 The authorship of this poem has been much 
 disputed, as it has been confounded with the 
 " O Mother dear, Jerusalem," of " F. B. P."; 
 but later researches seem to prove beyond a 
 doubt that it was the work of James Mont- 
 gomery. It was first published in Williams 
 and Boden's Collection of above Six Hundred 
 Hymns, in 1801, with the signature, " Eckin- 
 ton, C." Montgomery was for some time an 
 assistant in the printing business in Sheffield 
 to Joseph Gales, whose parents and sisters 
 resided at Eckington, six miles away, and he 
 was in the habit of visiting them frequently. 
 The sisters were members of the Parish 
 Church choir, and among Montgomery's man- 
 uscripts was found a copy of Dickson's ver- 
 sion of the New Jerusalem hymn, which had 
 been sent him by a friend with the request 
 that he would condense it into a suitable form 
 for church use. Soon after, 1796-1800, a small 
 book of hymns was printed by him for the 
 choir, and in this the text of our version is 
 given. The poem has attained a place in 
 general favor, and is in use on both sides of 
 the sea. 
 
 | 1 34 Paradise of joy. 75, 6s. D. 
 
 FOR thee, O dear, dear Country, 
 
 Mine eyes their vigils keep ; 
 For very love, beholding 
 
 Thy happy name, they weep. 
 The mention of thy glory 
 
 Is unction to the breast, 
 And medicine in sickness, 
 
 And love, and life, and rest. 
 
 2 With jasper glow thy bulwarks, 
 Thy streets with emeralds blaze ; 
 
 The sardius and the topaz 
 
 Unite in thee their rays ; 
 Thine ageless walls are bonded 
 
 With amethyst unpriced ; 
 The saints build up its fabric, 
 
 The corner-stone is Christ. 
 
 3 Thou hast no shore, fair ocean ; 
 Thou hast no time, bright day : 
 
 Dear fountain of refreshment 
 
 To pilgrims far away : 
 Upon the Rock of ages 
 
 They raise thy holy tower; 
 Thine is the victor's laurel, 
 
 And thine the golden dower. 
 
 4 Oh, sweet and blessed Country, 
 The home of God's elect ! 
 
 Oh, sweet and blessed Country, 
 
 That eager hearts expect ! 
 Jesus, in mercy bring us 
 
 To that dear land of rest ; 
 Who art, with God the Father, 
 
 And Spirit, ever blest. 
 
 In the group of famous Latin hymns where 
 the Dies Irce stands first for its majesty, and 
 the Stabat Mater for its pathos, the great po- 
 em of Bernard of Morlaix, known to us in 
 English as The Celestial Country, holds a 
 place of its own. No other song of the joys 
 of heaven is so full of loveliness and so glow- 
 ing in its descriptions as this work of an ob- 
 scure monk in the Abbey of Cluny. Neither 
 the date of his birth or his death is known to 
 us, but he was the child of English parents, 
 and born at Morlaix in Brittany, early in the 
 twelfth century. As far as we can tell, the 
 greater part of his life was spent in the famous 
 abbey, which was then at the height of its 
 power and splendor ; its head from 1 122-1 1 56 
 being the noble and lovable man called Peter 
 the Venerable. About 1 145, among surround- 
 ings of the greatest ecclesiastical splendor, the 
 poem De Contemptu Mundi was written, a 
 biting satire on the vices and follies of the 
 time, yet containing this unequaled song of 
 love and joy. The meter is one of such diffi- 
 culty that all attempts to reproduce it in Eng- 
 lish have failed, and its author believed that 
 he accomplished it only by special divine 
 grace. The first translation was made by 
 Rev. Dr. John M. Neale and published in his 
 Mediceval Hymns, 1851. This included only 
 ninety-six lines, but in 1858 he gave to the 
 world a version of two hundred and eighteen 
 lines, from which all the centos in use at pres- 
 ent are taken. 
 
 I I 35 " Follow in His Steps." 75, 6s. D- 
 
 O HAPPY band of pilgrims, 
 
 If onward ye will tread, 
 With Jesus as your Fellow, 
 
 To Jesus as your Head. 
 The cross that Jesus carried, 
 
 He carried as your due : 
 The crown that Jesus weareth, 
 
 He weareth it for you. 
 
 2 The faith by which ye see him, 
 The hope in which ye yearn, 
 
 The love that through all trouble 
 
 To him alone will turn : 
 What are they but forerunners 
 
 To lead you to his sight ? 
 What are they save the effluence 
 
 Of uncreated light ? 
 
 3 The trials that beset you, 
 The sorrows ye endure, 
 
 The manifold temptations 
 
 That death alone can cure ; 
 What are they but his jewels 
 
 Of right celestial worth? 
 What are they but the ladder, 
 
 Set up to heaven on earth ? 
 
 In the Hymns of the Eastern Church, 1862, 
 Rev. John Mason Neale, D. D., without giv- 
 ing the original Greek, has published this as a 
 translation from one of the poems of St. Jo- 
 seph the Hymnographer. It is a very beauti-
 
 48o 
 
 THE REST OF HEAVEN. 
 
 ful and inspiriting song for such as love to 
 sing in this the earthly house of their pil- 
 grimage, and render the way joyful as they 
 journey. It was the voice of another pilgrim 
 that Christian heard on before him in the 
 valley which rilled his heart with cheer. This 
 figure of each child of God as a pilgrim is a 
 frequent one in the Scriptures both of the 
 Old and the New Testament : it refers to the 
 whole purpose of life. Abraham and those 
 before him " confessed that they were pil- 
 grims and strangers in the earth." Jacob 
 speaks of his life as " The days of the years 
 of my pilgrimage ;" to Moses and Israel the 
 Lord says : " Ye are strangers and sojour- 
 uers with me ;" and David elsewhere speaks 
 more emphatically : " For we are strangers 
 before thee, and sojourners, as were all our 
 fathers : our days on the earth are as a 
 shadow." The same truth is well set forth 
 in the legend of the traveler who asked for 
 a night's lodging on his way. The reply 
 was : " This house is not an inn." " But who 
 lived here before you ?" " My father." " And 
 who before him ?" " My grandfather." 
 " And who shall live here after you ?" " If 
 God will, my son." " Are you not each but 
 travelers stopping for a while, and is this not 
 an inn ?" The brevity of this journey is 
 finely indicated by Joseph Cook's words : " If 
 you stand in the school-house yard on tiptoe, 
 you can see the top of the cemetery gate." In 
 general literature the figure of the text has 
 prominence, while the most familiar and 
 most influential book written by man is but 
 the tracing of the progress of the pilgrim from 
 the beginning to the joyful end of the Christ- 
 ian journey. 
 
 I 136 
 
 JERUSALEM, the glorious! 
 The glory of the elect 
 
 dear and future vision 
 That eager hearts expect ! 
 
 Ev'n now by faith I see thee, 
 Ev'n here thy walls discern ; 
 
 To thee my thoughts are kindled, 
 And strive, and pant, and yearn ! 
 
 2 The Cross is all thy splendor, 
 The Crucified, thy praise: 
 
 His laud and benediction 
 Thy ransomed people raise 
 
 Jerusalem ! exulting 
 On that securest shore, 
 
 1 hope thee, wish thee, sing thee, 
 And love thee evermore ! 
 
 3 O sweet and blessfed Country ! 
 Shall I e'er see thy face ? 
 
 O sweet and blessed Country ! 
 
 Shall I e'er win thy grace! 
 Exult, O dust and ashes ! 
 
 The Lord shall be thy part ; 
 His only, his for ever, 
 
 Thou shall be, and thou art ! 
 
 This is another fragment from the great 
 poem of Bernard of Cluny, translated by 
 Rev. Dr. John Mason Neale. Archbishop 
 Trench speaks of it as " the lovely hymn 
 which within a few years has been added to 
 those already possessed by the Church. A 
 new hymn which has won such a place in the 
 affections of Christian people is an acquisi- 
 tion that is priceless." 
 
 1137 " The glory that excelleth." ys, 6s. D. 
 
 OH, fair the gleams of glory, 
 
 And bright the scenes of mirth, 
 That lighten human story 
 
 And cheer this weary earth ; 
 But richer far our treasure 
 
 With whom Ihe Spiril dwells, 
 Ours, ours in heavenly measure 
 
 The glory lhal excels. 
 
 2 The lamplighl fainlly gleameth 
 Where shines the noonday ray ; 
 
 From Jesus' face there beameth 
 
 Lighl of a sevenfold day ; 
 And earth's pale lights, all faded, 
 
 The Light from heaven dispels ; 
 But shines for aye unshaded 
 
 The glory lhal excels. 
 
 3 No broken cisterns need they 
 Who drink from living rills ; 
 
 No other music heed they 
 Whom God's own music thrills. 
 
 Earth's precious things are lasleless, 
 Its boislerous mirth repels, 
 
 Where flows in measure wasteless 
 The glory that excels. 
 
 4 Since on our life descended 
 Those beams of light and love, 
 
 Our steps have heavenward tended, 
 
 Our eyes have looked above, 
 Till, through Ihe clouds concealing 
 
 The home where glory dwells, 
 Our Jesus comes revealing 
 
 The glory lhal excels. 
 
 Rev. Charles Innes Cameron was born at 
 75, 6s. D. Kilmallie, near Fort William, Scotland, in 
 1837, and removed to Canada in 1858. He 
 entered Queen's College, Kingston where he 
 graduated, and then studied for three years 
 at the Theological Hall and in Glasgow. He 
 was ordained in 1865, and immediately went 
 to India as a missionary of the Church of 
 Scotland; but his health became impaired, 
 and he was obliged to leave the country. He 
 attempted work in Australia for a time, but 
 returned to Canada in 1875, and took charge 
 of a congregation at New Edinburgh, in the 
 Presbytery of Ottawa. In a brief time his 
 health again gave way, and he was compelled 
 to resign his work, dying shortly afterwards. 
 Mr. Cameron wrote a number of poems 
 which were published in a small volume after 
 his death, and from this the hymn is taken. 
 The Scripture verse which suggests the re- 
 frain is found in II. Corinthians 3:11.
 
 THE REST OF HEAVEN. 
 
 481 
 
 I I 38 The New Jerusalem. 75, 6s. D. 
 
 JERUSALEM, the golden, 
 
 With milk and honey blest ! 
 Beneath thy contemplation 
 
 Sink heart and voice oppressed : 
 
 1 know not, oh ; I know not, 
 
 What social joys are there, 
 What radiancy of glory, 
 What light beyond compare. 
 
 2 They stand, those halls of Zion, 
 All jubilant with song, 
 
 And bright with many an angel, 
 
 And all the martyr throng ; 
 The Prince is ever in them, 
 
 The daylight is serene ; 
 The pastures of the blessed 
 
 Are decked in glorious sheen. 
 
 3 There is the throne of David ; 
 And there, from care released, 
 
 The song of them that triumph, 
 
 The shout of them that feast : 
 And they who, with their Leader, 
 
 Have conquered in the fight 
 For ever and for ever 
 
 Are clad in robes of white. 
 
 This hymn of three stanzas is taken from 
 the translation which Rev. John M. Neale, 
 D. D., made of the famous poem of Bernard 
 of Cluny, composed in 1122-1156. Of this 
 piece Bernard writes : " I said, Lord, to the 
 end that my heart may think, that my pen 
 may write, and that my mouth may show 
 forth thy praise, pour both into my heart and 
 pen and mouth thy grace. And the Lord 
 said, Open thy mouth, which he straightway 
 filled with the spirit of wisdom and under- 
 standing : that by one I might speak truly, by 
 the other perspicuously. And I say it in no 
 wise arrogantly, but with all humility, and 
 therefore boldly, that unless that spirit of 
 wisdom and understanding had been with me, 
 and flowed in upon so difficult a meter, I 
 could not have composed so long a work." 
 
 Dr. Neale writes of his version in 1861 : 
 " I am deeply thankful that Bernard's lines 
 seem to have spoken to the hearts of so 
 many ; I can reckon up at least fourteen new 
 hymnals in which more or fewer of them 
 have found a place." In 1864: " I am yet 
 more thankful that the Cluniac's verses have 
 been permitted to solace the death-beds of so 
 many of God's servants, and not seldom to 
 have supplied them with the last earthly lan- 
 guage of praise." And in 1865: "Bernard 
 would have been surprised could he have 
 foreseen by how many varying sects his poem 
 would be sung. The course of a few days 
 brought me requests to use it from a minister 
 of the Scotch Establishment and a Sweden- 
 borgian minister ; also a hymn-book for the 
 use of the American Evangelical Lutheran 
 Church, sanctioned by the Minister turn of 
 Pennsylvania, which extracts largely from it." 
 In fact, it may be said to be common now to 
 
 every good hymn-book in the language. The 
 meter of the ancient Latin piece is so odd 
 and difficult that the eminent success of Dr. 
 Neale is conspicuous and remarkable. 
 
 ||39 " Short toil." 75, 6s. D. 
 
 BRIEF life is here our portion ; 
 
 Brief sorrow, sort-lived care ; 
 The life, that knowns no ending, 
 
 The tearless life, is there : 
 Oh, happy retribution ! 
 
 Short toil, eternal rest ; 
 For mortals, and for sinners, 
 
 A mansion with the blest ! 
 
 2 And there is David's fountain, 
 And life in fullest glow ; 
 
 And there the light is golden, 
 
 And milk and honey flow ; 
 The light, that hath no evening, 
 
 The health, that hath no sore, 
 The life, that hath no ending, 
 
 But lasteth evermore. 
 
 3 There Jesus shall embrace us, 
 There Jesus be embraced 
 
 That spirit's food and sunshine ; 
 
 Whence earthly love is chased : 
 Yes ! God my King and Portion. 
 
 In fullness of his grace, 
 We then shall see for ever, 
 
 And worship face to face. 
 
 Here we have another group of stanzas 
 taken from the matchless translation Dr. 
 John Mason Neale made of the poem of 
 Bernard de Morlaix, Monk of Cluny. It was 
 issued, like the rest, in his Mediceval Hymns 
 and Sequences, 1851. The publication of 
 such work as this was an event in hymnol- 
 ogy. No one can read " Jerusalem, the 
 golden," " Brief life is here our portion," 
 " For thee, O dear, dear Country," " Jerusa- 
 lem, the glorious," without thinking aloud, 
 " Happy indeed was Bernard in that he had 
 Neale to put his glowing words within reach 
 of English-speaking singers in the churches 
 of Christendom !" 
 I 1 4O The armies of God. 75, 6s. D. 
 
 TEN thousand times ten thousand, 
 
 In sparkling raiment bright, 
 The armies of the ransomed saints, 
 
 Throng up the steeps of light ; 
 'T is finished, all is finished, 
 
 Their fight with death and sin : 
 Fling open wide the golden gates, 
 
 And let the victors in. 
 
 2 What rush of hallelujahs 
 Fills all the earth and sky ! 
 
 What ringing of a thousand harps 
 
 Bespeaks the triumph nigh ! 
 Oh, day, for which creation 
 
 And all its tribes were made ! 
 Oh, joy, for all its former woes, 
 
 A thousand fold repaid ! 
 
 3 Oh, then what raptured greetings 
 On Canaan's happy shore, 
 
 What knitting severed friendships up, 
 
 Where partings are no more! 
 Then eyes with joy shall sparkle, 
 
 That brimmed with tears of late, 
 Orphans no longer fatherless, 
 
 Nor widows desolate. 
 
 31
 
 THE REST OF HEAVEN. 
 
 4 Bring near thy great salvation, 
 
 Thou Lamb for sinners slain ; 
 Fill up the roll of thine elect, 
 
 Then take thy power, and reign ; 
 Appear, Desire of nations 
 
 Thine exiles long for home-^ 
 Show in the heaven thy promised sign, 
 
 Thou Prince and Saviour, come ! 
 
 Most of those whose taste would be con- 
 sidered the highest pronounce this one the 
 finest of all the hymns Dean Alford has given 
 to the churches. It was written in 1 866, and 
 published in the Year of Praise, 1867. 
 There was an unusual felicity in the choice 
 made of the hymn he had rendered significant 
 by his special care as the one to be used at 
 his funeral. This piece was sung at the 
 closing services out in the church-yard, after 
 the solemn obsequies in the cathedral. There 
 those who loved him gathered more closely 
 around his grave; a new intensity seemed 
 then to be given to the thought of that other 
 life, the Christian's only true home, where 
 " knitting severed friendships up " is to be 
 one part of the blessed employment of the 
 saved and sanctified children of God. The 
 epitaph on Dean Alford's tomb is in Latin : 
 Deversorium viatoris proficientis Hierosoly- 
 man : " The inn of a pilgrim journeying to 
 Jerusalem." 
 
 1141 
 
 " Who are these?" 
 
 8s, 73, 73. 
 
 WHO are these like stars appearing, 
 
 These, before God's throne who stand ? 
 Each a goldeti crown is wearing ; 
 Who are all this glorious band ? 
 Alleluia ! hark they sing, 
 Praising loud their heavenly King. 
 
 2 These are they who have contended 
 For their Saviour's honor long, 
 
 Wrestling on till life was ended, 
 Following not the sinful throng : 
 
 These, who well the fight sustained, 
 Triumph by the Lamb have gained. 
 
 3 These are they whose hearts were riven, 
 Sore with woe and anguish tried. 
 
 Who in prayer full oft have striven 
 With the God they glorified ; 
 
 Now, their painful conflict o'er, 
 God has bid them weep no more. 
 
 4 These, like priests, have watched and waited, 
 Offering up to Christ their will, 
 
 Soul and body consecrated: 
 Day and night they serve him still ; 
 Now in God's most holy place, 
 Blest they stand before his face. 
 
 5 Lo, the Lamb himself now feeds them 
 On Mount Sion's pastures fair ; 
 
 From his central throne he leads them 
 By the living fountains there ; 
 
 Lamb and Shepherd, Good Supreme, 
 Free he gives the cooling stream. 
 
 Miss Frances Elizabeth Cox published this 
 translation in her Sacred Hymns from the 
 German, 1841. It is an excellent and popu- 
 lar version of Heinrich Theobald Schenk's 
 " Wer sind die vor Gottes Throne ?" The 
 
 author of this was pastor at Heidelbach in 
 Hesse, in which place he was born, April 10, 
 1656. He died at Geissen, April n, 1727. 
 The Scripture reference is to Revelation 7 : 
 I3- 1 ?- 
 
 I 1 42 " What is your life." 8s, 73, 75. 
 
 WHAT is life? 't is but a vapor, 
 
 Soon it vanishes away ; 
 Life is but a dying taper 
 
 O my soul, why wish to stay ? 
 Why not spread thy wings and fly 
 Straight to yonder world of joy ? 
 
 2 See that glory, how resplendent ! 
 Brighter Tar than fancy paints ; 
 
 There, in majesty transcendent, 
 Jesus reigns the King of saints. 
 Why not spread, etc. 
 
 3 Joyful crowds his throne surrounding, 
 Sing with rapture of his love ; 
 
 Through the heavens his praise resounding, 
 Filling all the courts above. 
 Why not spread, etc. 
 
 4 Go, and share his people's glory, 
 'Midst the ransomed crowd appear; 
 
 Thine a joyful wondrous story, 
 
 One that angels love to hear. 
 
 Why not spread, etc. 
 
 In the third edition of Hymns on Various 
 Passages of Scripture, by Rev. Thomas Kelly, 
 published in 1809, this poem is found. The 
 sentiment is very beautiful, but it may easily 
 be perverted. The question suggests itself 
 whether it is right ever for one to cry out in 
 the bitterness of his soul, " Oh, that I had 
 wings like a dove, for then would I fly away 
 and be at rest !" No, we answer, it may not 
 be a moral sin, but it is wrong ; it is needless, 
 it is useless, it is distrustful, it is cowardly ; 
 it bodes no good, it brings no peace. 
 
 It is needless. This world is not altogether 
 bad. Much comfort is to be found in it. The 
 little child has her rag doll, the boy gets a 
 pair of skates, the bride has a husband and a 
 home, the mother has a baby in her arms, the 
 sailor-boy has a ship, the merchant is gaining 
 a livelihood in his business. There are flow- 
 ers around the edges of the dustiest of parks ; 
 there are grand old trees in the forests ; there 
 are beautiful paintings and exquisite statues 
 in the galleries. We are not without friends 
 that are true and affectionate. The husband 
 loves his wife, the wife sees with her two eyes 
 that he is glad as he enters the door where 
 she stands waiting to give him welcome. It 
 is not fair for any one to say that life is all 
 threadbare and worn out, and then wail out 
 a great forlorn cry for wings like a dove to 
 get away from it. 
 
 It is useless, too. The wings never come 
 in answer to the call. There is no other 
 place to go to. Dreamland never feeds the
 
 THE REST OF HEAVEN. 
 
 483 
 
 children. The far-off look in a melancholy 
 maiden's eyes is not interesting to a brave 
 man who wants to be her friend. There are 
 no castles to let now in Spain. The ships 
 are not coming in for several years yet. 
 Life is very practical nowadays ; most doves 
 keep their wings for themselves. 
 
 I 1 43 " Wistful and alhirst." 8s, 75, 73. 
 
 ON the fount of life eternal 
 
 Gazing wistful and athirst ; 
 Yearning, straining, from the prison 
 
 Of confining flesh to burst ; 
 Here the soul an exile sighs 
 For her native Paradise. 
 
 2 Who can paint that lovely city, 
 City of true peace divine, 
 
 Whose pure gates for ever open 
 Each in pearly splendor shine; 
 Whose abodes of glory clear 
 Naught defiling cometh near ? 
 
 3 There no stormy winter rages ; 
 There no scorching summer glows ; 
 
 But through one perennial spring-tide 
 
 Blooms the lily with the rose ; 
 And the Lamb, with purest ray, 
 Scatters round eternal day. 
 
 4 There the saints of God, resplendent 
 As the sun in all his might, 
 
 Evermore rejoice together, 
 
 Crowned with diadems of light ; 
 And from peril safe at last, 
 Reckon up their triumphs past. 
 
 5 Happy they, who with them seated 
 Shall in all their glory share ! 
 
 Oh, that we, our days completed, 
 
 Might be but admitted there ! 
 There with them the praise to sing 
 Of our glorious God and King, 
 
 6 Look, O Jesus, on thy soldiers, 
 Worn and wounded in the fight ; 
 
 Grant, oh, grant us rest for ever, 
 
 In thy beatific sight. 
 And thyself our guerdon be 
 Through a long eternity. 
 
 This translation by Rev. Edward Caswall 
 first appeared in his Masque of Mary, 1858. 
 The Latin original was formerly ascribed to 
 St. Augustine, but later research has proved 
 that it is the work of Cardinal Peter Damiani, 
 who was called " The austere reformer of the 
 eleventh century." He was a man of intense 
 earnestness in correcting abuses and preach- 
 ing morality, and his hymns are vivid word- 
 pictures. Yet, beautiful as the poem is, it is 
 distrustful for us to sigh too much for some- 
 thing different from what we already possess. 
 God is good in giving us what we have ; we 
 should make the most of it. It may not be 
 just such a world as you and I would make if 
 we had the contract for a new one. But it is 
 next to the best one in the universe, next to 
 the best one we ever shall know. The Lord 
 is still overhead ; he is in the lead of history 
 yet. It is of the essence of highest unbelief 
 
 for us to wish to fly away from the allotments 
 of Divine Providence. 
 
 It is cowardly to ask for wings to fly ; it is 
 unmanly, unwomanly, to seek to flit away and 
 shirk duty. What if things are disagreeable 
 and lonely and perplexing and sad ? You 
 make them more so the moment a friend sees 
 you and hears your voice ; you take down the 
 high spirits of the world just as soon as you 
 begin to mope and sing for wings to soar off 
 upon. You thrust a burden on those dear 
 souls that love you, when you ought to be 
 helping them to bear what they are trying to 
 carry now. It does no service, it bodes no 
 good, it brings no peace. For a sighing world 
 like ours more sighs are. not a benefaction. 
 The burdens are heavier, the pains are sorer, 
 the lights are darker, and the rests never come. 
 So the lesson reaches its end for us exactly 
 here. Stand in the place where the dear Lord 
 has put you, and there do your best. 
 
 1144 The New Jerusalem. C. M. 
 
 O MOTHER dear, Jerusalem, 
 
 When shall I come to thee ? 
 When shall my sorrows have an end ? 
 
 Thy joys when shall I see? 
 
 2 O happy harbor of God's saints ! 
 O sweet and pleasant soil ! 
 
 In thee no sorrow can be found, 
 Nor grief, nor care, nor toil. 
 
 3 No dimly cloud o'ershadows thee, 
 Nor gloom, nor darksome night ; 
 
 But every soul shines as the sun, 
 For God himself gives light. 
 
 4' Thy walls are made of precious stone, 
 Thy bulwarks diamond-square, 
 
 Thy gates are all of orient pearl 
 O God ! if I were there ! 
 
 This familiar and beautiful hymn has been 
 ascribed to several authors, but it seems cer- 
 tain that its original form was a Latin poem 
 beginning Urbs beata Hierusalem, suggested 
 by the Meditations of St. Augustine, and dat- 
 ing probably from the eighth century. The 
 writer's name is unknown, but like the two 
 Bernards he has been a fount of inspiration 
 for many a later poem. There is in the Brit- 
 ish Museum an undated manuscript bearing 
 the title " A Song Mad by F. B. P. To the 
 Tune of Diana." It is supposed to have been 
 written in the latter part of the sixteenth cen- 
 tury or the beginning of the seventeenth, and 
 it has been asserted that the initials stand for 
 " Francis Baker, Pater," or Priest ; a Catholic 
 ecclesiastic who was imprisoned in the Tower 
 of London during the persecutions under either 
 Elizabeth or James I. Our version is made 
 up of the first, second, fourth, and seventh 
 stanzas with a fragment of the ninth, the 
 whole poem consisting of twenty-six stanzas
 
 484 
 
 THE REST OF HEAVEN. 
 
 in the quaint English of that period, but glow- 
 ing with beauty and tenderness. The version 
 by Dickson is of later date and far inferior as 
 poetry. 
 
 145 
 
 The better portion. 
 
 ?s, 6s. D. 
 
 RISE, my soul, and stretch thy wings, 
 
 Thy better portion trace ; 
 Rise from transitory things 
 
 Toward heaven, thy native place: 
 Sun and moon and stars decay ; 
 
 Time shall soon this earth remove ; 
 Rise, my soul, and haste away 
 
 To seats prepared above. 
 
 2 Rivers to the ocean run, 
 Nor stay in all their course ; 
 
 Fire ascending seeks the sun ; 
 
 Both speed them to their source : 
 So a soul that 's born of God 
 
 Pants to view his glorious face ; 
 Upward tends to his abode, 
 
 To rest in his embrace. 
 
 3 Cease, ye pilgrims, cease to mourn, 
 Press onward to the prize ; 
 
 Soon our Saviour will return 
 
 Triumphant in the skies : 
 Yet a season and you know 
 
 Happy entrance will be given, 
 All our sorrows left below, 
 
 And earth exchanged for heaven. 
 
 Rev. Robert Seagrave, M. A., was born at 
 Twyford in Leicestershire, England, Novem- 
 ber 22, 1693, and educated at Cambridge, 
 graduating in 1714. Soon after taking Holy 
 Orders he became much interested in the 
 movement then in progress under the Wes- 
 leys and Whitefield, and for fifteen years he 
 wrote a succession of pamphlets designed to 
 arouse the clergy to deeper interest in their 
 work. In 1739 he was appointed Sunday 
 Evening Lecturer at Loriner's Hall in London, 
 where he preached until 1750. He wrote a 
 number of hymns which were highly appre- 
 ciated at the time, and were published in 1742, 
 in a collection made by him for the use of his 
 congregation. Of them all only one has re- 
 tained a place in popular favor. It is given 
 here with the title, " The Better Portion." It 
 is a comment on the fact that the things which 
 surround us are only transitory, and will be 
 spurned as worthless by a soul which is filled 
 with a sense of the unseen realities. 
 
 Rhampsinitus, an Egyptian king, built a 
 huge vault, for his treasures, of solid masonry. 
 In it he deposited his jewels and vessels of 
 gold, and, locking the door at night, conveyed 
 the key to the royal bed-chamber. But in 
 the morning some of his jewels were missing. 
 Who could have stolen them ? The vault 
 was burglar-proof and had not been entered. 
 It was impossible to pick the lock. The build- 
 er of the vault, however, was more cunning 
 than the selfish king. One of the stones was 
 so fitted in the side of the treasure-house that 
 
 it could be turned on a pivot, and thus the thief 
 secured an easy access to the treasures within. 
 In our feverish dreams of wealth, many an 
 air-castle with shining battlements rises be- 
 fore us. But there is a loose stone in the ed- 
 ifice, and it is not proof against thieves and 
 the ravages of time. In our abstruse calcu- 
 lations there is an unknown quantity which we 
 do not take into account. Men fancy they 
 know a rogue when they see one, but the 
 wisest of them is deceived by the cunningest 
 of all rogues the man's self. 
 
 I I 46 O Quanta Qualia PART i. C. M. D. 
 
 OH, what shall be, oh, when shall be, 
 
 That holy Sabbath day, 
 Which heavenly care shall ever keep, 
 
 And celebrate alway ; 
 When rest is found for weary limbs, 
 
 When labor hath reward, 
 When everything, for evermore, 
 
 Is joyful in the Lord ? 
 
 2 The true Jerusalem above, 
 The holy town, is there, 
 
 Whose duties are so full of joy, 
 
 Whose joy so free from care ; 
 Where disappointment cometh not 
 
 To check the longing heart, 
 And where the soul in ecstasy 
 
 Hath gained her better part. 
 
 3 There, there, secure from every ill, 
 In freedom we shall sing 
 
 The songs of Zion, hindered here 
 
 By days of suffering ; 
 And unto thee our gracious Lord 
 
 Our praises shall confess 
 That all our sorrow hath been good, 
 
 And thou by pain canst bless. 
 
 4 O glorious King ! O happy State ! 
 O Palace of the blest! 
 
 O sacred peace, and holy joy, 
 
 And perfect heavenly rest ! 
 To thee aspire thy citizens 
 
 In glory's bright array, 
 And what they feel and what they know 
 
 They strive in vain to say. 
 
 5 But while we wait and long for home, 
 It shall be ours to raise 
 
 Our songs and chants and vows and prayers 
 In that dear country's praise ; 
 
 And from these Babylonian streams 
 To lift our weary eyes, 
 
 And view the city that we love 
 Descending from the skies. 
 
 6 There Sabbath day to Sabbath day 
 Sheds on a ceaseless light ; 
 
 Eternal pleasure of the saints 
 Who keep that Sabbath bright ; 
 
 Nor shall the chant ineffable 
 Decline, nor ever cease, 
 
 Which we with all the angels sing 
 In that sweet realm of peace. 
 
 We look upon this long hymn, divided for 
 convenience's sake into two portions, as the 
 best work ever done by our old friend, Rev. 
 Samuel Willoughby Duffield, and one of the 
 brightest memorials of him we possess. In 
 the English Hymns, 1888, he gives his own
 
 MISCELLANEOUS. 
 
 485 
 
 account of it : " Together these pieces form 
 a translation of the " O quanta qualia sunt 
 ilia Sabbata " of Peter Abelard, which was 
 composed about the year 1 1 34. Abelard 
 was at that time abbot of St. Gildas, where 
 the monks did their worst to poison him. 
 He sent this, with other hymns, to Heloise, 
 who was then abbess of the Paraclete. The 
 present translation was made in the alcoves 
 of the Astor Library, New York, in 1883. 
 In examining the hymns prepared by Abel- 
 ard for Heloise and her nuns, this struck the 
 translator's eye, and he at once rendered it 
 into English. Some months later an inquiry 
 was made for this particular Latin hymn 
 through the columns of the New York Trib- 
 une. Mr. Duffield responded by giving its 
 history and publishing this version, which 
 was then taken entire by Dr. Robinson for 
 Laudes Domini." 
 
 1147 Song for Harvest. 73. D. 
 
 COME, ye thankful people, come, 
 Raise the song of Harvest Home ! 
 All is safely gathered in 
 Ere the winter storms begin : 
 God our Maker doth provide 
 For our wants to be supplied : 
 Come to God's own temple, come, 
 Raise the song of Harvest Home! 
 
 2 We ourselves are God's own field, 
 Fruit unto his praise to yield : 
 Wheat and tares together sown, 
 Unto joy or sorrow grown : 
 
 First the blade, and then the ear, 
 Then the full corn shall appear : 
 Grant, O Harvest-Lord, that we 
 Wholesome grain and pure may be ! 
 
 3 For the Lord our God shall come, 
 And shall take his harvest home: 
 From his field shall in that day 
 
 A|l offences purge away : 
 Give his angels charge at last 
 In the fire the tares to cast : 
 But the fruitful ears to store 
 In his garner evermore. 
 
 4 Then, thou Church Trinmphant, come, 
 Raise the song of Harvest Home ! 
 
 All are safely gathered in, 
 
 Free from sorrow, free from sin : 
 
 There, for ever purified, 
 
 In God's garner to abide : 
 
 Come, ten thousand angels, come, 
 
 Raise the glorious Harvest Home ! 
 
 Dean Alford published a volume called 
 Psalms and Hymns in 1844, in which this 
 hymn appears, with the title " After Har- 
 vest." When, in 1867, he issued his Year of 
 Praise, he seems to have made some verbal 
 alterations in some of the stanzas ; there the 
 hymn appears in the form now generally ac- 
 cepted. The changes, which are all improve- 
 ments, are his own. The poem is evidently 
 suggested by the note of a text which is at- 
 tached to it : " He that goeth forth and 
 weepeth, bearing precious seed, shall doubtless 
 
 come again with rejoicing, bringing his 
 sheaves with him." 
 
 148 
 
 The close of the year. 
 
 js. D. 
 
 THOU who rofl'st the year around. 
 
 Crowned with mercies large and free, 
 Rich thy gifts to us abound, 
 
 Warm our praise shall rise to thee. 
 Kindly to our worship bow, 
 
 While our grateful thanks we tell, 
 That, sustained by thee, we now 
 
 Bid the parting year farewell ! 
 
 2 All jts numbered days are sped, 
 All its busy scenes are o'er, 
 
 All its joys for ever fled, 
 
 All its sorrows felt no more. 
 Mingled with the eternal past, 
 
 Its remembrance shall decay ; 
 Yet to be revived at last 
 
 At the solemn judgment-day. 
 
 3 All our follies, Lord, forgive ! 
 Cleanse us from each guilty stain : 
 
 Let thy grace within us live, 
 That we spend not years in vain. 
 
 Then, when life's last eve shall come, 
 Happy spirits, may we fly 
 
 To our everlasting home, 
 To our Father's house on high ! 
 
 It is not often that we find a hymn exactly 
 fitting for the last days of the year. But in 
 this Dr. Ray Palmer has been very successful 
 in meeting a need generally felt. It is said 
 to have been prepared for an occasion emi- 
 nently interesting to the beloved author person- 
 ally, namely, the celebration of his first New 
 Year after his marriage. It gives as its motto- 
 text Psa. 65 : 1 1 , and is dated 1832. The 
 sacred poets are more frequently thinking of 
 the holiday joys, and yet there are in such a 
 season many themes of sober and tender 
 thought to be pondered. Let us walk coura- 
 geously. Let us put on the whole armor of 
 light. This will afford ample protection, for 
 it includes the shield of faith and the weapon 
 of all-prayer. If we are ever saved, it will be 
 said of us : " These are they which came out 
 of great tribulation, and have washed their 
 robes, and made them white in the blood of 
 the Lamb !" Be willing therefore, to owe all 
 to him. Said the good Lady Huntingdon : 
 " Oh, I want no holiness that Christ does not 
 give me. I wish for no liberty but what he 
 likes for me. And I am satisfied with every 
 misery he does not redeem me from !" So 
 let the New Year open cheerfully, and the 
 hearty salutation come with a welcome, " Now 
 is our salvation nearer than when we be- 
 lieved." There need be to the Christian no 
 view of sadness in all the joyous prospects of 
 the opening year. We are all growing older ; 
 let us hopefully see to it we are, by the grace 
 of God, growing better likewise. It is folly to 
 look back longingly ; let the dead past bury 
 its dead.
 
 486 
 
 MISCELLANEOUS. 
 
 | 1 49 New Year. 73. D. 
 
 WHILE, with ceaseless course, the sun 
 
 Hasted through the former year, 
 Many souls their race have run, 
 
 Nevermore to meet us here : 
 Fixed in an eternal state, 
 
 They; have done with all below : 
 We a little longer wait 
 
 But how little none can know. 
 
 2 As the winged arrow flies 
 
 Speedily the mark to find ; 
 As the lightning from the skies 
 
 Darts, and leaves no trace behind, 
 Swiftly thus our fleeting days 
 
 Bear us down life's rapid stream ; 
 Upward, Lord, our spirits raise, 
 
 All below is but a dream. 
 
 2 Thanks for mercies past receive ; 
 
 Pardon of our sins renew ; 
 Teach us henceforth how to live, 
 
 With eternity in view : 
 Bless thy word to young and old; 
 
 Fill us with a Saviour's love : 
 And, when life's short tale is told, 
 
 May we dwell with thee above ! 
 
 Rev. John Newton put this in Book II. of his 
 Olney Hymns, 1779, as a New Year's song, 
 with the title, " Time, how Swift," but it was 
 first published in his Twenty-six Sermons on 
 Religious Subjects, 1774. It is likely that al- 
 most all the children in our land know this 
 hymn next to " Rock of Ages." We have 
 heard of a custom kept up by some good men 
 of choosing, each New Year's morning, a 
 word or a sentence which should be their 
 motto for the months which succeeded. But 
 Jesus of Nazareth seems to have made this 
 choice once for all early in his career. He 
 has recorded it; and we now give it full 
 recognition as the pervading and controlling 
 principle of his wonderful life. " I must be 
 about my Father's business," was his annun- 
 ciation of purpose. And this concerns our- 
 selves only so far as we admit him to be the 
 master and model of our lives. If it be true, 
 as we so often assert, that the Christian life is 
 merely Christ's life imitated and reproduced, 
 then his motto is ours also. We wrote it up 
 over our doorway ; we made it the seal of 
 our correspondence ; we emblazoned it upon 
 our carriage-panels ; it was engraved on our 
 plate ; it was stamped on our coin ; even the 
 ring on our finger and the buckle on our 
 shoe's latchet bore the same inscription and 
 device. That is to say, each devout and true 
 Christian gave himself and signed himself 
 over unto God, writing on the gift this symbol 
 of clear consecration : " Henceforth and for 
 evermore I am to be about my Father's busi- 
 ness." Really, now, it is worth something to 
 remember this in a world where there is so 
 much sham and so much hypocrisy. It is 
 not a welcome thing to be false even to the 
 
 standard others set up for us ; yet have we 
 one measure of relief when thus reproached. 
 We can plead want of jurisdiction, and de- 
 clare against the judgment. But to be false 
 to our own standard is a misfortune without 
 any possible alleviation ; for it is then our 
 own tongue which tells us we lie. The an- 
 cient knight could always abide slander un- 
 moved ; for a clear way was opened for him 
 to vindicate his honor by his courage ; but a 
 real blot on his escutcheon was beyond rem- 
 edy ; it was a trial and a shame. 
 
 I I 5O Independence Day. '* 75. D. 
 
 SWELL the anthem, raise the song ; 
 Praises to our God belong ; 
 Saints and angels join to sing 
 Praises to the heavenly King. 
 Blessings from his liberal hand 
 Flow around this happy land : 
 Kept by him, no foes annoy ; 
 Peace and freedom we enjoy. 
 
 2 Here, beneath a virtuous sway, 
 May we cheerfully obey ; 
 Never feel oppression's rod, 
 Ever own and worship God. 
 Hark ! the voice of nature sings 
 Praises to the King of kings ; 
 Let us join the choral song, 
 And the grateful notes prolong. 
 
 Rev. Nathan Strong, D. D., was born at 
 Coventry, Conn., October 16, 1748, and edu- 
 cated at Yale College, graduating in 1769. 
 He studied law at first, but decided to enter 
 the ministry, and in 1774 he became pascor of 
 the First Congregational Church in Hartford, 
 remaining in the same charge for forty-two 
 years. He died there in 1816, greatly hon- 
 ored and beloved. Dr. Strong's services to 
 hymnology in this country were very valua- 
 ble. He was principal editor of one collection 
 in which a number of his own poems ap- 
 peared. The one quoted here was published 
 in the Hartford Selection, 1799, and is per- 
 haps the best known and most popular. It 
 was written to be used on occasions of 
 national thanksgiving, and is glowing with 
 the same patriotism that inspired the famous 
 and prophetic words of Daniel Webster, 
 spoken more than sixty years ago, but still 
 dear to every loyal heart : " When my eyes 
 shall be turned to behold, for the last time, 
 the sun in heaven, may I not see him shining 
 on the broken and dishonored fragments of 
 a once glorious Union ! Let their last feeble 
 and lingering glance rather behold the gor- 
 geous ensign of the Republic, now known 
 and honored throughout the earth, still full 
 high advanced, its arms and trophies streaming 
 in their original luster, not a stripe erased or 
 polluted, nor a single star obscured, but 
 everywhere, spread all over in characters of 
 living light, blazing on all its ample folds, as
 
 MISCELLANEOUS. 
 
 487 
 
 they float over the sea, and over the land, and 
 in every wind under the whole heavens, the 
 sentiment, dear to every true American heart 
 Liberty and Union, now and for ever, one and 
 inseparable." 
 
 1151 Thanksgiving. 73. D. 
 
 PRAISE to God, immortal praise, 
 For the love that crowns our days ! 
 Bounteous Source of every joy, 
 Let thy praise our tongues employ. 
 For the blessings of the field, 
 For the stores the gardens yield ; 
 For the fruits in full supply, 
 Ripened "neath the summer sky 
 
 2 All that spring with bounteous hand 
 Scatters o'er the smiling land ; 
 All that liberal autumn pours 
 From her rich, o'erflowmg stores ; 
 These to thee, my God, we owe, 
 Source whence all our blessings flow ; 
 And for these my soul shall raise 
 Grateful vows and solemn praise. 
 
 This fine lyric was published first in En- 
 field's Hymns, 1772, and in Poems of Anna 
 Lcetitia Aikin in 1773 ; it was written there- 
 fore the year previous to her marriage. 
 Her work was more devotional and spiritual 
 before she married Rev. Rochemont Bar- 
 bauld, her singular husband. This poem has 
 nine stanzas, from which those in use have 
 been compiled as a Thanksgiving hymn. 
 
 I | 52 
 
 C. M. 
 
 National. 
 
 LORD ! while for all mankind we pray, 
 
 Of every clime and coast, 
 Oh, hear us for our native land, 
 
 The land we love the most. 
 
 2 Oh, guard our shores from every foe, 
 With peace our borders bless, 
 
 With prosperous times our cities crown, 
 Our fields with plenteousness. 
 
 3 Unite us in the sacred love 
 
 Of knowledge, truth, and thee, 
 And let our hills and valleys shout 
 The songs of liberty. 
 
 4 Here may religion, pure and mild, 
 Smile on our Sabbath hours ; 
 
 And piety and virtue bless 
 The home of us and ours. 
 
 5 Lord of the nations, thus to thee 
 Our country we commend ; 
 
 Be thou her refuge and her trust, 
 Her everlasting friend. 
 
 Rev. Dr. John Reynell Wreford composed 
 this poem as a national hymn for England 
 about the time of Queen Victoria' s accession 
 to the throne. It was published among those 
 pieces which he contributed to Dr. Beard's 
 Collection, 1837, and has become more widely 
 popular than any other work of his. It 
 breathes an ardent patriotism which endears 
 it to every man who loves his native land. 
 The poem recalls those solemnly reiterated 
 declarations and counsels which might also 
 be called the confession and creed of George 
 
 Washington, and which can never be forgot- 
 ten by any Christian patriot : " When I con- 
 template the interposition of Providence, as it 
 was visibly manifest in guiding us through 
 the Revolution, in preparing us for the- recep- 
 tion of the general Government, arid in conci- 
 liating the good-will of the people of America 
 toward one another after its adoption, I feel 
 myself oppressed and almost overwhelmed 
 with a sense of Divine munificence. I feel 
 that nothing is due to my personal agency in all 
 those wonderful and complicated events, ex- 
 cept what can be attributed to an honest zeal 
 for the good of my country." " No people can 
 be bound to acknowledge and adore an Invisi- 
 ble Hand which conducts the affairs of men 
 more than the people of the United States. 
 Every step by which they have advanced to the 
 character of an independent nation seems to 
 have been distinguished by some token of 
 Providential Agency." " Of all the disposi- 
 tions and habits which lead to political pros- 
 perity, religion and morality are indispensable 
 supports. In vain would that man claim the 
 tribute of patriotism who should labor to sub- 
 vert these great pillars of human happiness, 
 these firmest props of the duties of men and 
 of citizens." 
 
 M53 Close of 'the Year. C. M. 
 
 THEE we adore, eternal Name ! 
 
 And humbly own to thee 
 How feeble is our mortal frame, 
 
 What dying worms are we ! 
 
 2 The year rolls round, and steals away 
 The breath that first it gave ; 
 
 Whate'er we do, where'er we be, 
 We 're traveling to the grave. 
 
 3 Great God ! on what a slender thread 
 Hang everlasting things ! 
 
 The eternal state of all the dead 
 Upon life's feeble strings ! 
 
 4 Infinite joy, or endless woe, 
 Attends on every breath : 
 
 And yet, how unconcerned we go 
 Upon the brink of death ! 
 
 5 Waken, O Lord, our drowsy sense, 
 To walk this dangerous road ! 
 
 And if our souls are hurried hence, 
 May they be found with God. 
 
 Our annotations of Dr. Isaac Watts' poetic 
 pieces in Laudes Domini very fitly end with 
 this monologue on death, which he entitled. 
 " Frail Life, and Succeeding Eternity." It is 
 found with seven stanzas in his Book II., No. 
 55. This " Father of English Hymnody " died 
 November 25, 1748 ; died in the 'faith he had 
 preached and sung for a generation. He said, 
 only the day before he drew his last breath : 
 " There is nothing but the simple truth that 
 will be of any avail to us in extremity. I am 
 a sinner ; Christ is my Saviour. I can let all
 
 MISCELLANEOUS. 
 
 DR. WATTS' TOMB: BUNHILL FIELDS. 
 
 else go ; the finished work of Christ is all my 
 hope. To depart and be with Christ will be 
 far better. I am ready to go whenever my 
 Master may call me hence. He has been a 
 good Master ; there is nothing like being em- 
 ployed in his service : never mind the trials ; 
 we shall find success and encouragement 
 where we expected disappointment." Those 
 who visit Bunhill Fields in London, the old 
 Nonconformist burial-ground, will find the 
 low square block of stone with its white slab 
 to mark the spot where he was interred. It is 
 much simpler than his grand tomb-stone in 
 Westminster Abbey, but it will touch one's 
 heart far more tenderly. On it he will read 
 this inscription : " Isaac Watts, D. D., pastor 
 of a church of Christ in London, successor of 
 the, Rev. Joseph Caryl, Dr. John Owen, Mr. 
 David Clarkson and Dr. Isaac Chauncy ; after 
 fifty years of feeble labors in the gospel, inter- 
 rupted by four years of tiresome sickness, was 
 at last dismissed to rest, Nov. 25, 1748, ast. 75, 
 2 Cor. v : 8 : ' Absent from the body, present 
 with the Lord.' Col. iii : 4 : ' When Christ who 
 is our life shall appear, I shall also appear with 
 him in glory." We need not say that this 
 monument, erected by Sir John Hartopp, Bart., 
 and Dame Mary Abury, is not the only one 
 erected to the memory of the distinguished 
 man whose ashes repose beneath. Yet, as 
 Dr. Gibbons well says, " Dr. Watts' works 
 have been so widely dispersed both at home 
 and abroad, are in such constant use, and 
 withal translated into such a variety of lan- 
 guages, that many of them will remain more 
 durable monuments of his great talents than 
 any representation that can be made of 
 
 them, though it were graven on pillars of 
 brass." 
 
 I | 54 New Year. C. M. 
 
 OUR Father ! through the coming year 
 
 We know not what shall be ; 
 But we would leave without a fear 
 
 Its ordering all to thee. 
 
 2 It may be we shall toil in vain 
 For what the world holds fair ; 
 
 And all the good we thought to gain 
 Deceive and prove but care. 
 
 3 It may be it shall darkly blend 
 Our love with anxious fears, 
 
 And snatch away the valued friend, 
 The tried of many years. 
 
 4 It may be it shall bring us days 
 And nights of lingering pain : 
 
 And bid us take a farewell gaze 
 Of these loved haunts of men. 
 
 5 But calmly, Lord, on thee we rest; 
 No fears our trust shall move : 
 
 Thou knowest what for each is best, 
 And thou art Perfect Love. 
 
 Rev. William Gaskell, M. A., was born at 
 Latchford, near Warrington, England, July 
 24, 1805, and educated at Manchester New 
 College and at the University of Glasgow, 
 graduating in 1825. Three years later he be- 
 came co-pastor with Rev. J. G. Robberds at 
 Cross Street Unitarian Chapel, Manchester, 
 holding this position until his death. He 
 married in 1832 Miss Elizabeth Cleghorn 
 Stevenson, who afterwards became well 
 known as an authoress. His death occur- 
 red June ii, 1884, and he was buried at 
 Knutsford. Mr. Gaskell wrote a number of 
 hymns which were published in various books, 
 the one quoted here being from Beard's 
 Unitarian Collection of Hymns for Public 
 and Private Worship, 1837. About thirty 
 of his pieces remain in common use, though 
 chiefly in the denomination to which he be- 
 longed. 
 
 I 155 
 
 Flayer for Seamen. 
 
 C. M. 
 
 WE come, O Lord, before thy throne, 
 
 And, with united plea, 
 We meet and pray for those who roam 
 
 Far off upon the sea. 
 
 2 Oh, may the Holy Spirit bow 
 The sailor's heart to thee, 
 
 Till tears of deep repentance flow, 
 Like rain-drops in the sea ! 
 
 3 Then may a Saviour's dying love 
 Pour peace into his breast, 
 
 And waft him to the port above 
 Of everlasting rest. 
 
 This small poem, with its title, " The Sea- 
 men's Concert," is given in Dr. Elias Nason's 
 Congregational Hymn- Book, 1857. It is 
 there credited to Mrs. Phoebe Hinsdale 
 Brown, and is dated 1836. It was first 
 printed in Linsley and Davis' Select Hymns*
 
 MISCELLANEOUS. 
 
 489 
 
 1836. Some years ago the author of these 
 annotations caught a glimpse of the three 
 verses in a religious newspaper, printed as a 
 fugitive contribution without any name at- 
 tached. He introduced them with a sincere 
 welcome in a part of one of his publications 
 which needed good hymns for sailors' an- 
 niversaries and the like. But he had no 
 notion of the authorship of the piece. Some 
 long time afterward Rev. John Spaulding, 
 D. D., once Secretary of the Seaman's 
 Friends' Society, then in his very advanced 
 age, thanked him publicly for his acceptance 
 of the poem as a hymn : Dr. Spaulding re- 
 lated the circumstances of its composition, 
 and claimed authorship in the case. Of 
 course, he was credited with what he sought. 
 So other years passed on, and that dear old 
 man grew older and older. Then the com- 
 piler found out that Mrs. Brown wrote the 
 hymn, and so reported progress on the case 
 once more. Dr. Spaulding was absolutely 
 surprised ; but yielded on the instant. He 
 looked it up, and found he had printed it in a 
 little collection for meetings, scores of years 
 before, and had sung it over and over till he 
 thought he made it. And then the book- 
 plate of the Spiritual Songs was changed 
 again, and the piece is now marked as it 
 ought to be. Surely, no higher compliment 
 could be paid to any writer than this excellent 
 man, honest as the daylight he lived in, paid 
 to her who wrote these stanzas, when he 
 sang them, and sang them again, for forty 
 years and over, till he thought they were his 
 own. 
 
 1155 Forefathers' Day. 
 
 O GOD, beneath thy guiding hand 
 Our exiled fathers crossed the sea, 
 
 And when they trod the wintry strand, 
 With prayer and psalm they worshiped thee. 
 
 L. M. 
 
 es and is now one of the standards, in the 
 estimation of all who love New England or 
 care for the " forefathers " that settled and 
 founded it. 
 
 Dr. Bacon might almost be said to have 
 incarnated himself in this hymn. If he un- 
 derstood anything he understood the polity of 
 the Congregational Church. If he loved and 
 honored anything he loved and honored the 
 memory of the Pilgrim Fathers. It must 
 have rejoiced his heart to see so many Yan- 
 kees walking the streets as if they were keep- 
 ing time to the long-meter rhythm of his 
 grand hymn and humming its stanzas to 
 " Duke Street." This honored man was 
 sometimes called belligerent. He was in the 
 midst of conflict almost always where there 
 was one ranging. He helped to start the 
 New York Independent and the New Eng- 
 lander. He edited each in turn and wrote 
 voluminously for both as a contributor. He 
 made books and took part in discussions. 
 He believed something, and he was afraid of 
 nobody. His face was a part of every photo- 
 graph of the American Board of Foreign 
 Missions. His voice rang in every debate 
 which disrupted the Tract Society. For he 
 was early in the antislavery agitation and was 
 a tremendous orator on a platform. Yet all 
 this time he was gentle and kind, and those 
 who knew him the most were those who 
 loved him the best. Any one can see in his 
 face the indomitable resolution of a leader. 
 He had convictions. He thought the Pilgrim 
 faith was founded on the Scriptures, and so 
 would stand. In his opinion the " guiding 
 hand " of God led the " exiled fathers " across 
 the sea. So one never found him spiting the 
 creed he stood upon. Really it is glorious to 
 contemplate a man who had confidence in 
 something. 
 
 2 Thou heardst, well pleased, the song, the prayer | | 57 
 Thy blessing came ; and still its power 
 
 Shall onward through all ages bear 
 The memory of that holy hour. 
 
 3 What change ! through pathless wilds no more 
 The fierce and naked savage roams : 
 
 Sweet praise, along the cultured shore, 
 Breaks from ten thousand happy homes. 
 
 4 Laws, freedom, truth, and faith in God 
 Came with those exiles o'er the waves, 
 
 And where their pilgrim feet have trod, 
 The God they trusted guards their graves. 
 
 5 And here thy name, O God of love, 
 Their children's children shall adore, 
 
 Till these eternal hills remove 
 And spring adorns the earth no more. 
 
 This hymn was composed by Dr. Leon- 
 ard Bacon for use at the second Centennial 
 of New Haven, April 25, 1838. It quickly 
 passed into the various hymnals of the church- 
 
 The New Year. 
 
 GREAT God ! we sing that mighty hand 
 By which supported still we stand ; 
 The opening year thy mercy shows ; 
 Let mercy crown it till it close. 
 
 2 By day, by night, at home, abroad, 
 Still we are guarded by our God ; 
 
 By hjs incessant bounty fed, 
 By his unerring counsel led. 
 
 3 With grateful hearts the past we own ; 
 The future, all to us unknown, 
 
 We to thy guardian care commit, 
 And peaceful leave before thy feet. 
 
 4 In scenes exalted or depressed, 
 Be thou our joy, and thou our rest ; 
 Thy goodness all our hopes shall raise, 
 Adored through all our changing days. 
 
 5 Whea death shall interrupt our songs, 
 And seal in silence mortal tongues, 
 Our Helper, God, in whom we trust, 
 
 In better worlds our souls shall boast. 
 
 L. M.
 
 490 
 
 MISCELLANEOUS. 
 
 This poem by Rev. Dr. Philip Doddrige was 
 first published in his Hymns, 1755, and has 
 retained a place in common use from its fit- 
 ness for services at the New Year. It is a 
 grateful acknowledgment of God's mercies in 
 the past, as well as a prayer for the present, 
 and an anticipation of the future, when all 
 things shall have become new. Our pilgrim- 
 age is the nearer its end by a twelvemonth. 
 Travel is almost ended, home is almost reach- 
 ed. An old martyr, looking across the mead- 
 ows between him and the place where he was 
 immediately to be burned, exclaimed, " Only 
 two more stiles to get over, and I am at my 
 Father's house !" 
 
 I | 58 The New Year. L. M. 
 
 OUR Helper, God ! we bless thy name, 
 Whose love for ever is the same ; 
 The tokens of thy gracious care 
 Open, and crown, and close the year. 
 
 2 Amid ten thousand snares we stand, 
 Supported by thy guardian hand ; 
 And see, when we review our ways, 
 Ten thousand monuments of praise. 
 
 3 Thus far thine arm has led us on ; 
 Thus far we make thy mercy known ; 
 And while we tread this desert land, 
 New mercies shall new songs demand. 
 
 4 Our grateful souls, on Jordan's shore, 
 Shall raise one sacred pillar more ; 
 Then bear in thy bright courts above 
 Inscriptions of immortal love. 
 
 Dr. Philip Doddridge has entitled this hymn, 
 " Ebenezer ; or, God's Helping Hand, Re- 
 viewed and Acknowledged. I. Samuel 7 : 12." 
 It is from his Hymns, 1755. He makes it al- 
 most personal in his first line : " My Helper, 
 God ! I bless his name." A reminiscence of 
 the days that are gone should be followed in- 
 stantly by a fresh rehearsal of the promises of 
 God concerning the days to come. Each New 
 Year's morning we are a twelvemonth nearer 
 the downfall of all the foes of Zion. Antichrist 
 is growing bolder and more daring ; that, how- 
 ever, is the signal for hastening ruin. The 
 false prophet is losing his hold over many 
 minds, and the ancient political dynasties are 
 breaking, by the force of which that false faith 
 was furthered. The Church grows almost 
 impatient with its prayer, " Come, Lord Jesus, 
 come quickly." The martyrs are redoubling 
 their cries from under the throne, " How long, 
 O Lord, how long." The wheels in the middle 
 of the wheels of providence are hastening on 
 their axles. " That Wicked " is revealing 
 whom the Saviour is to destroy with the 
 brightness of his coming. We are one year 
 nigher the crowning victory of that cause for 
 which the fathers prayed, though they died 
 without the sight. 
 
 And, further, prophecy is fulfilling with the 
 change of the seasons. The owl hoots in the 
 palaces of cities that, when Revelation was 
 written, were only doomed to fall. The weary 
 Jew has been wandering many a desolate year 
 since the blood of the Redeemer fell on his 
 head. The fable of the man is real in the na- 
 tion, for it wanders homeless still. But even 
 Israel is beginning to look for the latter-day 
 glory. Lights are flaming in the distance that 
 in Paul's own day were only promised to be 
 kindled. The earth rocks to and fro with the 
 unseen forces which are waking from the 
 ancient slumber. The voices of the seasons 
 are almost hoarse with singing. He whose 
 right it is to reign shall come. Predictions 
 are registering themselves daily on the books 
 and reporting for duty as histories. Events 
 are marshaling into order for the final pageant. 
 
 And still further : the crowns are gathering 
 for the head of him who has many to wear. 
 The children of the kingdom are cutting the 
 palms they will throw in the pathway of the 
 new King. Go up on the outlook of any New 
 Year's day, and cast your eye off on the na- 
 tions. Can you see what Daniel saw that 
 little stone cut out without hands, destined to 
 fill the whole earth ? Take down the harps 
 from the willows be ready for a new song. 
 The kingdom we have so long prayed for is 
 surely coming. 
 
 I I 59 Prayer for the Seamen. L. M. 61. 
 
 ETERNAL Father ! strong to save, 
 Whose arm doth bind the restless wave, 
 Who bid'st the mighty ocean deep 
 Its own appointed limits keep : 
 
 Oh, hear us when we cry to thee 
 
 For those in peril on the sea ! 
 
 2 O Saviour ! whose almighty word 
 The winds and waves submissive heard, 
 Who walkedst on the foaming deep, 
 And calm amid its rage did sleep : 
 
 Oh, hear us when we cry to thee 
 For those in peril on the sea ! 
 
 3 O Sacred Spirit ! who didst brood 
 Upon the chaos dark and rude, 
 Who bad'st its angry tumult cease, 
 And gavest light and life and peace: 
 
 Oh, hear us when we cry to thee 
 For those in peril on the sea ! 
 
 4 O Trinity of love and power ! 
 
 Our brethren shield in danger's hour; 
 From rock and tempest, fire and foe, 
 Protect them wheresoe'er they go ; 
 And ever let there rise to thee 
 Glad hymns of praise from land and sea. 
 
 William Whiting was born in Kensington, 
 London, November i, 1825, and educated at 
 Clapham and Winchester. In the latter town 
 he held for more than twenty years the posi- 
 tion of Master of the Winchester College 
 Choristers' School, dying there in 1878. The 
 poem by which Mr. W T hiting is so widely
 
 MISCELLANEOUS. 
 
 49 1 
 
 known was written for Hymns, Ancient and 
 Modern, and published in 1861 in its present 
 form. It has always been associated with 
 Dr. Dykes' beautiful tune called " Melita," 
 the ancient name of Malta, on which St. Paul 
 was shipwrecked, and words and music have 
 become endeared to the world. Not only the 
 dwellers by the sea, but those who from their 
 inland homes follow in imagination the ship 
 that bears the husband or son over the toss- 
 ing waves, will join with a full heart in the 
 refrain : 
 
 " Oh, hear us when we cry to thee 
 For those in peril on the sea !" 
 
 The fishermen of Brittany, so the story 
 goes, are wont to utter this simple prayer 
 when they launch their boats upon the deep : 
 " Keep me, my God ; my boat is so small and 
 thy ocean is so wide." How touchingly beau- 
 tiful the words and the thought ! Might not 
 the same petition be uttered with as much 
 directness every morning and evening of our 
 daily life : " Keep me, my God ; for my boat 
 is so small and thy ocean is so wide !" Keep 
 me, my God, keep me from the perils and 
 temptations that throng around me as I go 
 about my daily duties. " My boat is so 
 small " I am so weak, so helpless, so prone 
 to wander, so forgetful of thy loving-kindness ! 
 I am tossed to and fro at the mercy of the 
 world ; I am buffeted about by sharp adver- 
 sity and driven before the storms of grief and 
 sorrow. Except thou dost keep me I must 
 perish. Keep me, my God, for " thy ocean is 
 so wide " the journey is so long, and the 
 days and the years are many. "In thee, O 
 Lord, do I put my trust. Deliver me in thy 
 righteousness." 
 
 I 1 6O Last Day of the Year. 8s, 75. 
 
 DAYS and moments quickly flying 
 
 Blend the living with the dead ; 
 Soon shall we who sing be lying, 
 
 Each within our narrow bed. 
 
 2 Soon our souls to God who gave them 
 Will have sped their rapid flight ; 
 
 Able now by grace to save them, 
 Oh, that while we can we might ! 
 
 3 Jesus, infinite Redeemer, 
 Maker of this mighty frame, 
 
 Teach, oh ! teach us to remember 
 What we are and whence we came : 
 
 4 Whence we came and whither wending; 
 Soon we must through darkness go, 
 
 To inherit bliss unending, 
 Or eternity of woe. 
 
 From the Masque of Mary and Other 
 Poems, 1858, by Rev. Edward Caswall. This 
 is one of the most effective pieces of the 
 kind to be used on the last Sabbath of the 
 year. The Scripture allusion in the closing 
 
 stanza is to Ecclesiastes 1 1 13: " And if the 
 tree fall toward the south, or toward the 
 north, in the place where the tree falleth 
 there it shall be." 
 
 1)61 National Song. 6s, 43. 
 
 MY country! 'tis of thee, 
 Sweet land of liberty, 
 
 Of thee I sing ; 
 Land where my fathers died ! 
 Land of the Pilgrims' pride ! 
 From every mountain-side 
 
 Let freedom ring! 
 
 2 My native country, thee 
 Land of the noble, free 
 
 Thy name I love ; 
 I love thy rocks and rills, 
 Thy woods and templed hills ; 
 My heart with rapture thrills 
 
 Like that above. 
 
 3 Let music swell the breeze, 
 And ring from all the trees 
 
 Sweet freedom's song: 
 Let mortal tongues awake ; 
 Let all that breathe partake ; 
 Let rocks their silence break 
 
 The sound prolong. 
 
 4 Our fathers' God ! to thee, 
 Author of liberty, 
 
 To thee we sing : 
 Long may our land be bright 
 With freedom's holy light ; 
 Protect us by thy might, 
 
 Great God, our King ! 
 
 It is likely that this would be pronounced 
 the best known and of course the most popu- 
 lar of all the hymns Dr. Samuel Francis 
 Smith has written. If it be not universally 
 admitted now that it is our national hymn, it 
 certainly must be confessed that it is the 
 nearest to it of all the religious lyrics we pos- 
 sess. The story of its composition is thus 
 told by the author. It was first published in 
 the Psalmist, \ 843. He says it " was written 
 in 1832. I found the tune in a German 
 music-book brought to this country by the 
 late William C. Woodbridge, and put into 
 my hands by Lowell Mason, because (so he 
 said) I could read German books and he 
 could not. It is, however, not a translation, 
 but the expression of my thought at the mo- 
 ment of glancing at the tune." Of the music, 
 to which in our land the words are usually 
 sung, it is perhaps worth while to say that its 
 real origin is not known. It is used in Great 
 Britain as " God Save the King," and is 
 considered the national song. The name 
 " America " was added by Lowell Mason, 
 who arranged it for use in our country. 
 Some consider it as an amendment made by 
 Henry Carey, near the end of the seventeenth 
 or the beginning of the eighteenth century, 
 from Dr. John Bull, who died in 1622. The 
 tune was first published in England in honor 
 of George II. But French critics claim that
 
 492 
 
 MISCELLANEOUS. 
 
 the original music was composed by Lulli, 
 and that it was sung by 300 young ladies be- 
 fore Louis XIV. at St. Cyr, where Handel 
 found it in 1721. They even go so far as to 
 insist that the words were composed by 
 Madame de Brinon, the Mother Superior, be- 
 ginning "Grand Dieu, sauvez le Rot." 
 
 I 1 62 A bright summer day. 6s, 55. 
 
 SUMMER suns are glowing 
 
 Over land and sea ; 
 Happy light is flowing 
 
 Bountiful and free. 
 Everything rejoices 
 
 In the mellow rays ; 
 All earth's thousand voices 
 
 Swell the psalm of praise. 
 
 2 God's free mercy streameth 
 Over all the world, 
 
 And his banner gleameth 
 
 Everywhere unfurled. 
 Broad and deep and glorious, 
 
 As the heaven above. 
 Shines in might victorious 
 
 His eternal love. 
 
 3 Lord, upon our blindness 
 Thy pure radiance pour; 
 
 For thy loving-kindness 
 
 Makes us love thee more. 
 And when clouds are drifting 
 
 Dark across our sky, 
 Then, the vail uplifting, 
 
 Father, be thou nigh. 
 
 4 We will never doubt thee, 
 Though thou vail thy light ; 
 
 Life is dark without thee ; 
 
 Death with thee is bright. 
 Light of light ! shine o'er us 
 
 On our pilgrim way ; 
 Go thou still before us 
 
 To the endless day. 
 
 From the Church Hymns of the Society 
 for the Promotion of Christian Knowledge, 
 1871 ; it is one of Bishop William Walsham 
 How's compositions, designed for children at 
 first, but taken up easily into the songs and 
 memories of all those who wish to praise 
 God with the heart and the understanding 
 also. 
 
 f 163 Glad Thanksgiving. 
 
 ON our way rejoicing, 
 
 Homeward as we move, 
 Hearken to our praises, 
 
 O thou God of love ! 
 Is there grief or sadness, 
 
 Firm our trust shall be ; 
 Is our sky beclouded, 
 
 Light s'hall come from thee. 
 
 2 If, with honest-hearted 
 Love for God and man, 
 
 Day by day thou find us 
 Doing what we can, 
 
 Thou, who givest seed-time, 
 Wilt give large increase, 
 
 Crown our heads with blessing, 
 Fill our hearts with peace. 
 
 3 Jesus Christ hath triumphed, 
 Vanquished is our foe ; 
 
 On our way rejoicing . 
 Gladly let us go. 
 
 Christ without our safety ; 
 
 Christ within our joy ; 
 Who, if we be faithful, 
 
 Can our hope destroy ? 
 
 4 Unto God the Father 
 
 Joyful songs we sing ; 
 Unto God the Saviour 
 
 Thankful hearts we bring ; 
 Unto God the Spirit 
 
 Bow we and adore, 
 On our way rejoicing, 
 
 Now and' evermore ! 
 
 Written by Rev. John Samuel Bewley Mon- 
 sell, LL. D., and published in his Hymns of 
 Love and Praise, \ 863. It has several more 
 stanzas than could be made available here, as 
 it was designed to be a processional. The 
 title affixed to it is " A Song of joy," and the 
 reference is made to Acts 8 : 39. 
 
 I 1 64 New Year. 6s, 55. 
 
 STANDING at the portal 
 
 Of the opening year, 
 Words of comfort meet us, 
 
 Hushing ever fear : 
 Spoken through the silence 
 
 By our Father's voice, 
 Tender, strong, and faithful, 
 
 Making us rejoice. 
 
 Cho. Onward then, and fear not, Children of the Day ! 
 For his word shall never, Never pass away. 
 
 2 " I the Lord am with thee, 
 Be thou not afraid ! 
 
 I will help and strengthen, 
 
 Be thou not dismayed ! 
 Yes, I will uphold thee 
 
 With my own right hand ! 
 Thou art called and chosen 
 
 In my sight to stand." CHO. 
 
 3 He will never fail us, 
 He will not forsake, 
 
 His eternal covenant 
 
 He will never break : 
 Resting on his promise, 
 
 What have we to fear? 
 God is All-Sufficient 
 
 For the coming year ! CHO. 
 
 Miss Frances Ridley Havergal wrote this 
 hymn January 4, 1873, and published it in her 
 6s, 55. Under the Surface, 1874. She entitled it, 
 " Faithful Promises," and referred to Isaiah 
 41:10 : " Fear thou not ; for I am with thee: 
 be not dismayed ; for I am thy God : I will 
 strengthen thee ; yea, I will help thee ; } ea, I 
 will uphold thee with the right hand of my 
 righteousness." 
 
 I | 65 Harvest Hymn. 6s, 58. 
 
 EARTH below is teeming, 
 
 Heaven is bright above ; 
 Every brow is beaming 
 
 In the light of love: 
 Every eye rejoices, 
 
 Every thought is praise ; 
 Happy'hearts and voices 
 
 Gladden nights and days : 
 
 Cho. O Almighty Giver, Bountiful and free ! 
 
 As the joy in harvest, Joy we before thee.
 
 MISCELLANEOUS. 
 
 493 
 
 2 For the sun and showers, 
 For the rain and dew, 
 
 For the happy hours 
 
 Spring and summer knew ; 
 For the golden autumn 
 
 And its precious stores, 
 For the love that brought them 
 
 Teeming to our doors. CHO. 
 
 3 Earth's broad harvest whitens 
 In a brighter Sun 
 
 Than the orb that lightens 
 
 All we tread upon : 
 Send out laborers, Father ! 
 
 Where fields ripening wave ; 
 And the nations gather, 
 
 Gather in and save. CHO. 
 
 This is by Rev. John Samuel Bewley Monsell, 
 LL. D., and is found in his Hymns of Lowe 
 and Praise, London Edition, 1863. He calls 
 it a " Harvest Hymn," and makes reference 
 to Isaiah 9:3. 
 
 I 1 66 Harvest Thanksgiving. P. M. 
 
 WE plough the fields, and scatter 
 
 The good seed on the land, 
 x But it is fed and watered 
 
 By God's almighty hand : 
 He sends the snow in winter, 
 
 The warmth to swell the grain, 
 The breezes, and the sunshine, 
 
 And soft refreshing rain. 
 
 REF. AH good gifts around us 
 
 Are sent from heaven above ; 
 Then thank the Lord, oh, thank the Lord 
 For all his love. 
 
 2 He only is the Maker 
 
 Of all things near and far; 
 He paints the wayside flower, 
 
 He lights the evening starj. 
 
 The winds and waves obey himj 
 
 By him the birds are fed : 
 Much more to us, his children, 
 
 He gives our daily bread. REF. 
 
 3 We thank thee then, O, Father, 
 For all things bright and good, 
 
 The seed-time and the harvest. 
 
 Our life, our health, our food. 
 No gifts have we to offer 
 
 For all thy love imparts, 
 But that which thou desirest, 
 
 Our humble, thankful hearts. REF. 
 
 This is a translation by Miss Jane M. Camp- 
 bell, who was born in London, 1817, and died 
 at Bovey Tracey, November 15, 1878. She 
 was the daughter of an English clergyman, 
 and her life seems to have been merged in 
 the work of her father's parish. In 1861 she 
 contributed to the Rev. C. S. Bere's Garland 
 of Songs ; or an English Lisderkranz, a 
 number of translations from the German. 
 The best known of these is the hymn given 
 here, which is a version of a harvest song, 
 " Im Anfang war's auf Erden," by Mat- 
 
 thias Claudius, a scholar and newspaper 
 editor, who was born at Reinfeld near Lii- 
 beck, August 15, 1740, and died at Hamburg, 
 January 21, 1815. He wrote many poems, 
 but only this one has passed into general 
 use in English, although a few of them are 
 found in Lutheran hymn books. 
 
 167 
 
 John ii : 12. 
 
 P.M. 
 
 " LORD, if he sleep, he shall do well !" 
 Why should we weep? why should a knell, 
 Dirging and deep, over him swell ? 
 He shall do well ! 
 
 2 Long was his way, rugged and drear : 
 All his sad day trouble was near 
 Now doth he lay every load here ! 
 
 He shall do well ! 
 
 3 Nobly he wrought ; strongly he ran ; 
 Bravely he fought, fought in the van : 
 
 Rest hath he sought he was but man ! < 
 
 He shall do well! 
 
 4 Till the day break, here let him be ; 
 Then shall he wake, glorious and free, 
 For thy dear sake, like unto thee ! 
 
 He shall do well ! 
 
 Taken from Lyra Hibernica Sacra, second 
 edition, 1879. It was written by Rev. Wil- 
 liam Pollock, D. D., a clergyman of the 
 Church of England. He was born April 22, 
 1812, vicar of Bowden in Cheshire, 1856, Arch- 
 deacon of Chester, 1867, and died October u, 
 1873. The Scripture reference of the hymn 
 is to John 11:12: " Then said his disciples, 
 Lord, if he sleep, he shall do well." 
 
 I I 68 The waters stilled. P. M. 
 
 FIERCE was the wild billow, dark was the night, 
 Oars labored heavily, foam glittered white, 
 Trembled the mariners, peril was nigh : 
 Then said the God of God " Peace! it is I ! " 
 
 2 Ridge of the mountain-wave, lower thy crest ! 
 Wail of the tempest-wind, be thou at rest ! 
 Sorrow can never be, darkness must fly, 
 
 Where saith the Light of Light " Peace ! it is I ! " 
 
 3 Jesus, deliverer, near us to be, 
 Soothe thou our voyaging over life's sea ; 
 
 Thou, when the storm of death roars, sweeping by, 
 Whisper, thou Truth of Truth " Peace! it is I ! " 
 
 The original poem from which this is trans- 
 lated was composed in Greek by Anatolius, 
 one of those writers in the seventh or eighth 
 centuries of whom so little is known. He wrote 
 as many as a hundred pieces of poetry, and 
 is said to have been a pupil of Theodore of 
 the Studium. The version before us was 
 made by Rev. John Mason Neale, D. D., and 
 published in his Hymns of the Eastern Church, 
 1862. The Scripture reference is to Mark
 
 494 
 
 BAPTIST HYMNS. 
 
 ADDITIONAL HYMNS 
 IN THE BAPTIST EDITION: LAUDES DOMINI. 
 
 954 Imitation of Christ. L. M. 
 
 COME, happy souls, adore the Lamb, 
 Who loved our race ere time began, 
 Who vailed his Godhead in our clay, 
 And in an humble manger lay. 
 
 2 To Jordan's stream the Spirit led, 
 
 To mark the path his saints should tread ; 
 With joy they trace the sacred way, 
 To see the place where Jesus lay. 
 
 3 Baptized by John in Jordan's wave, 
 The Saviour left his watery grave ; 
 
 > Heaven owned the deed, approved the way, 
 
 And blessed the place where Jesus lay. 
 
 4 Come, all who love his precious name, 
 Come, tread his steps, and learn of him; 
 Happy beyond expression they 
 
 Who find the place where Jesus lay. 
 
 This piece was written by Rev. Thomas 
 Baldwin, D. D., and published in A Collection 
 of Sacred and Devotional Hymns, Boston, 
 1808. It began originally with the line, " Ye 
 happy saints, the Lamb adore." It has always 
 been a favorite in the Baptist denomination, 
 and has had force to cross the ocean and 
 find a place in Our Own Hymn-Book, edited 
 by Rev. C. H. Spurgeon, 1866. 
 
 The author was born in Bozrah, Conn., De- 
 cember 23, 1753. He united with the Baptist 
 church in 1780, and was ordained as an evan- 
 gelist in June, 1783. He itinerated for some 
 years, acting as a sort of missionary to the 
 weak congregations, until in 1790 he became 
 the installed pastor of the Second Baptist 
 Church in Boston. He was editor of the 
 American Baptist Missionary Magazine un- 
 til his death, which occurred at Waterville, 
 Me., August 29, 1825. 
 
 955 " Buried with Him." L. M. 
 
 BURIED in baptism with our Lord, 
 We rise with him, to life restored ; 
 Not the bare life in Adam lost, 
 But richer far, for more it cost. 
 
 2 Water can cleanse the flesh, we own, 
 But Christ well knows, and Christ alone, 
 How dear to him our cleansing stood, 
 Baptized in fire, and bathed in blood. 
 
 3 He by his blood atoned for sin ; 
 This precious blood can wash us clean ; 
 Arid he arrays us in the dress 
 
 Of his unspotted righteousness. 
 
 The names of authors and translators are 
 in most cases omitted from the pieces in 
 the Moravian Liturgy and Hymns, \ 849, from 
 which this composition is taken. It seems to 
 
 which was the work of 
 
 L. M. 
 
 be a cento, part of 
 Rev. Joseph Hart. 
 
 956 The Pleasant Path. 
 
 OUR Saviour bowed beneath the wave, 
 And meekly sought a watery grave ; 
 Come, see the sacred path lie trod, 
 A path well pleasing to our God. 
 
 2 His voice we hear, his footsteps trace, 
 And hither come to seek his face, 
 
 To dp his will, to feel his love, 
 
 And join our songs with songs above. 
 
 3 Hosanna to the Lamb divine ! 
 
 Let endless glories round him shine ! 
 High o'er the heavens for ever reign, 
 O Lamb of God, for sinners slain! 
 
 REV A. JUDSON, D. D. 
 
 This hymn was written in 1829 by Rev. 
 Adoniram Judson, D. D. The author was 
 one of the most distinguished and useful mis- 
 sionaries to the heathen ever sent forth from 
 the American churches. His father was a 
 Congregational minister in Maiden, Mass., 
 where he was born August 9, 1 788. He did 
 not manifest much inclination for religious 
 life at first; indeed, he was somewhat skepti- 
 cal. But in 1 808 he began study for the min- 
 istry at Andovor Theological Seminary, in a
 
 BAPTIST HYMNS. 
 
 495 
 
 special course. His entire nature showed 
 radical change of sentiment and choice of 
 purpose. As early as 1810 he decided to be- 
 come a preacher to the heathen in Burmah, 
 and addressed a letter in behalf of himself 
 and a few associates to the London Mission- 
 ary Society, offering to go into its service. 
 His proposition was accepted. On February 
 5, 1812, he married Ann Haseltine, of Brad- 
 ford, Mass., and that same month they sailed 
 for Calcutta. The voyage was long ; they 
 studied hard on the way ; when the ship ar- 
 rived at its destination Dr. Judson announced 
 his change of views on the subject of Chris- 
 tian baptism ; both he and his wife were im- 
 mersed, and became Baptists in Calcutta. 
 
 This, of course, severed his connection with 
 the Association that sent him out, and they 
 were for a while in much uncertainty as to 
 support. They were not welcomed among 
 the brethren from whom they had separated 
 themselves ; they went to the Isle of France, 
 then to Madras, then at last to Burmah. In 
 1814 the Baptists of America formed a Soci- 
 ety ; this took the missionaries of their faith 
 under its care. 
 
 Th story of this great man's life during 
 the years that followed is exciting and full of 
 power. It cannot be told here. He was per- 
 secuted, imprisoned, and impoverished. He 
 translated the Scriptures for the Karens. His 
 devoted wife died in Amherst, India, in 1826. 
 He worked on alone till 1834; then he mar- 
 ried Mrs. Sarah Hall Boardman, and removed 
 to Maulmain. Then came more labors, more 
 persecutions, more sufferings. The wife lost 
 her health, and her husband started with her 
 for America. She died on the way, and was 
 buried on the island of St. Helena, September 
 I, 1845. He continued the voyage with the 
 children, and landed in Boston. The next 
 year he returned to Maulmain, taking with 
 him " Fanny Forrester," the pet of the liter- 
 ary world, Miss Emily Chubbuck. They 
 were married June 2, 1846 ; and now followed 
 the story of a new course of work and sacri- 
 fice. But health failed, and a sea-voyage was 
 prescribed. On the way to the Isle of France 
 the famous missionary died, April 12, 1850, 
 and was buried in the ocean. 
 
 957 Invocation. 
 
 COME, Holy Spirit, Dove divine, 
 On these baptismal waters shine, 
 And teach our hearts, in highest strain, 
 To praise the Lamb for sinners slain. 
 
 2 We love thy name, we love thy laws, 
 And joyfully embrace thy cause ; 
 We love thy cross, the shame, the pain, 
 O Lamb of God, for sinners slain ! 
 
 L. M. 
 
 3 We sink beneath thy mystic flood, 
 Oh, bathe us in thy cleansing blood ; 
 We die to sin, and seek a grave 
 With thee, beneath the yielding wave. 
 
 4 And as we rise, with thee to live, 
 Oh, let the Holy Spirit give 
 
 The sealing unction from above, 
 The breath of life, the fire of love ! 
 
 This is also the work of Dr. Adoniram 
 Judson, and is found in Winchell's Collection, 
 1832. Perhaps it might as well be said here, 
 as a fit conclusion of the author's history, 
 that " Fanny Forrester " did not hear of his 
 death at sea until four months afterwards. 
 She embarked for the United States, Janu- 
 ary 22, 1851, taking with her the rest of the 
 broken family. Arriving in America, she set 
 up a home in Hamilton, N. Y., into which 
 she gathered all her husband's children that 
 were still young. She wrote biographies, 
 poems, stories, until her health broke down, 
 and she died of consumption, June i, 1854. 
 
 958 
 
 Following Jesus. 
 
 O THOU who in Jordan didst bow thy meek head, 
 And whelmed in our sorrow, didst sink to the dead, 
 Then rose from the darkn,ess to glory above, 
 And claimed for thy chosen the kingdom of love 
 
 2 Thy footsteps we follow, to bow in the tide, 
 
 And are buried with thee in the death thou hast died,. 
 Then wake in thy likeness to walk in the way 
 That brightens and brightens to shadowless day. 
 
 3 O Jesus, our Saviour, O Jesus, our Lord, 
 
 By the life of thy passion, the grace of thy word, 
 Accept us, redeem us, dwell ever within, 
 To keep, by thy Spirit, our spirits from sin. 
 
 4 Till crowned with thy glory, and waving the palm,. 
 Our garments all white from the blood of the Lamb, 
 We join t*he bright millions of saints gone before, 
 And bless thee, and wonder, and praise evermore. 
 
 Written by Rev. George Washington Be- 
 thune, D. D., of the Reformed Dutch Church 
 on the Heights in Brooklyn, N. Y., as a cour- 
 tesy to his friend, Rev. J. S. Holme, D. D., 
 for the Baptist edition of The Plymouth Col- 
 lection, 1857. 
 
 Some of the most preposterous and absurd 
 conceptions possible as to matters of literal 
 facts in Palestine appear in religious poetry. 
 A Bible in one of our libraries that I myself 
 have seen has an engraving assuming to repre- 
 sent the crossing of the Red Sea. It is strong, 
 full, vigorous and well drawn, but it arms the 
 Israelite soldiers with modern guns. Now 
 does any one propose to defend the artist and 
 demand a toleration of his absurdity as an 
 illustration of Scripture ? Does any one claim 
 that a poet, who has made a mistake quite 
 as egregious in an objectionable epithet, and 
 so teaches what is not true, must be allowed 
 to perpetuate his error through unreekoned 
 years of singing praise ? In his Christian^
 
 496 
 
 BAPTIST HYMNS. 
 
 Year, no less a poet than Keble speaks of 
 mountains in the Holy Land as " terraced 
 high with mossy stone." Travelers there 
 declare that the stones on the mountains 
 shine with an uncovered whiteness which 
 actually inflames one's eyes ; it is questioned 
 whether one could find a piece of moss as 
 large as his hand in all that sultry region of 
 elevated ridges around the Jordan and the 
 Dead Sea. The author of these hymns in the 
 volume so dear to many of us says in another 
 poem : " Where stately Jordan flows by 
 many a palm." Now Jordan is a river actu- 
 ally the last in geography to be called stately, 
 and Jericho once (but before Keble was 
 born, hundreds of years) was the city of 
 palms, yet it has lost every vestige of them, 
 long and long ago. One or two of our party 
 ventured to go into this tumultuous current 
 for a bath. The force of the stream was so 
 extreme that this exercise appeared to be 
 more a peril than a pleasure, and absence of 
 body for the swimmer was wiser even than 
 presence of mind. In the heats of that April 
 morning I saw nothing particularly inviting 
 in the experience, either there or at the Dead 
 Sea later on in the day. 
 
 959 " Happy Day."Psa. 56 : 12. L. M. 
 
 OH, happy day that fixed my choice 
 On thee, my Saviour, and my God ! 
 
 Well may this glowing heart rejoice, 
 And tell its raptures all abroad. 
 
 2 Oh, happy bond, that seals my vows 
 To him who merits all my love ! 
 
 Let cheerful anthems fill his house, 
 While to that sacred shrine I move. 
 
 3 'T is done, the great transaction 's done : 
 I am my Lord's, and he is mine : 
 
 He drew me, and I followed on, 
 Charmed to confess the voice divine. 
 
 " Rejoicing in our Covenant Engagements 
 to God " is the title this hymn bears in the 
 posthumous edition of Dr. Philip Doddridge's 
 Hymns, i?55- Many alterations have been 
 made in it since the 'original text was given 
 to the public ; but it remains a general favor- 
 ite in our churches. It well illustrates the 
 fact that even the noblest minds feel the 
 worth of the simplest truths of the Gospel, 
 when we learn that this hymn was chosen by 
 His Highness Prince Albert, the consort of 
 Queen Victoria, to be used always as a con- 
 firmation hymn in the royal family. 
 
 960 Genesis 24 : 56. C. M. 
 IN all my Lord's appointed ways 
 
 My journey I '11 pursue ; 
 Hinder me not, ye much-loved saints, 
 For I must go with you. 
 
 2 Through floods and flames, if Jesus lead, 
 
 I Ml follow where he goes ; 
 Hinder me not ! shall be my cry, 
 
 Though earth and hell oppose 
 
 3 Through duties, and through trials too, 
 I '11 go at his command ; 
 
 Hinder me not ! for I am bound 
 To my Immanuel's land. 
 
 4 And when my Saviour calls me home, 
 Still this my cry shall be, 
 
 Hinder me not ! come, welcome death ; 
 I '11 gladly go with thee ! 
 
 DR. JOHN RYLAND. 
 
 Rev. John Ryland, D. D., the author of this 
 hymn, was born at Warwick in England, Jan- 
 uary 29, 1753. His father, Rev. John Collett 
 Ryland, was minister of the Baptist church 
 there, but in 1759 moved to Northampton, 
 and ultimately the son, having grown up and 
 been ordained, became associated with his 
 father there. By and by he ceased to be co- 
 pastor, and going to Bristol took the charge 
 of the Baptist congregation in Broadmead, 
 and also the presidency of the denominational 
 College. Both of these places he held till his 
 death, May 25, 1825. He was a man of much 
 force and note. 
 
 Concerning this hymn, so familiar in the 
 Baptist denomination over the world, D. 
 Sedgwick records that Dr. Ryland's son in- 
 formed him in 1861 that it was composed 
 " with a slate-pencil on a rusty iron blower 
 by moonlight, past twelve o'clock, December 
 30, 1773. But Miller tells us that the first 
 line of the long poem was, " When Abraham's 
 servant, to procure," and he adds that it" was 
 composed in 1773, during the preaching of a 
 sermon on the words, ' Hinder me not ' (Gen- 
 esis 24 : 56), words that are repeated .in every 
 verse except the first. The sermon was 
 preached by a brother minister who was on 
 his way through Northampton, and who was 
 detained by Dr. Ryland somewhat against 
 his will. The hymn appeared in the Gospel 
 Magazine for May, 1775. It consists of nine 
 stanzas, and has the signature, Elachistoteros" 
 Afterwards when it was repeated in Rippon's
 
 BAPTIST HYMNS. 
 
 497 
 
 Selection, 1787, the note is added, " This hymn 
 may begin with verse 6." Thus it has come 
 to pass that the hymn is commonly known 
 as " In all my Lord's appointed ways." 
 
 961 
 
 " This is my Son." 
 
 CM. 
 
 "T is God the Father we adore 
 
 In this baptismal sign ; 
 'T is he whose voice on Jordan's shore 
 
 Proclaimed the Son divine. 
 
 2 The Father owned him ; let our breath 
 In answering praise ascend 
 
 As in the image of his death 
 We own our heavenly Friend. 
 
 3 We seek the consecrated grave 
 Along the path he trod ; 
 
 Receive us in the hallowed wave, 
 Thou holy Son of God. 
 
 4 Let earth and heaven our zeal record, 
 And future witness bear : 
 
 That we to Zion's mighty Lord 
 Our full allegiance swear. 
 
 Mrs. Maria Grace Saffery, the author of 
 this hymn, was born in 1773, and died March, 
 1858. She was a minister's daughter and a 
 minister's wife. Her husband was the pastor 
 of the Baptist Church in Salisbury, England, 
 and her son entered the ministry also. The 
 hymn now before us was published in the 
 New Selection, made for the Baptists in Brit- 
 ain, 1828. 
 
 962 Glad obedience. C. M. 
 
 WHILE in this sacred rite of thine 
 
 We yield our spirits now, 
 Shine o'er the waters, Dove divine, 
 
 And seal the cheerful vow. 
 
 2 All glory be to him whose life 
 For ours was freely given, 
 
 Who aids us in the spirit's strife, 
 And makes us meet for heaven. 
 
 3 To thee we gladly now resign 
 Our life and all our powers : 
 
 Accept us in this rite divine, 
 And bless these hallowed hours. 
 
 Rev. Samuel Francis Smith, D. D., is not 
 only a faithful and patriotic citizen, putting 
 his heart into " My country, 't is of thee," 
 but he is also a devoted Baptist, full of unsec- 
 tarian love of his denomination and kind 
 fellowship for all the other children of God. 
 While we are writing this annotation, it is 
 pleasant to read in the journals that he is en- 
 joying a " reception " in Chicago, given in 
 his honor on a passing visit at the West. 
 Here we have him in his new phase, with 
 a characteristic hymn which he contributed 
 to the Psalmist in 1843. 
 
 963 
 
 Jesus' Baptism. 
 
 C. M. 
 
 MEEKLY in Jordan's holy stream 
 
 The great Redeemer bowed ; 
 Bright was the glory's sacred beam 
 
 That hushed the wondering crowd. CHO. 
 
 2 Thus God descended to approve 
 The deed that Christ had done: 
 
 Thus came the emblematic Dove, 
 And hovered o'er the Son. CHO. 
 
 3 So, blessed Spirit, come to-day 
 To our baptismal scene; 
 
 Let thoughts of earth be far away, 
 And every mind serene. CHO. 
 
 Another of Rev. Dr. Samuel Francis 
 Smith's hymns. It appeared first in the 
 Psalmist, 1843, and afterwards was in- 
 cluded in the pieces chosen for the Lyra 
 Sacra Americana, 1868. It may be well 
 enough to add a mere note concerning the 
 site of the baptism of our Lord. Things 
 have changed much lately in that vicinity. 
 There are two hotels for tourists close by the 
 old stream now in the plain of Jericho ! 
 After the somewhat overheated and discour- 
 aging experience of waiting that forenoon, as 
 the sun mounted and filled the air with heat 
 and pestiferous insects, and after the recollec- 
 tion of the frightfully arid and sterile plains 
 and gulleys which we crossed before the 
 dawn, I confess we were all rather poorly pre- 
 pared to realize that these exact precincts, so 
 parched and verdureless, were the welcome 
 meadows on which the tribes gazed as they 
 first entered Canaan. Since then there must 
 have been great changes, as elsewhere in the 
 Holy Land, as to the fertility of the entire 
 neighborhood. Nevertheless, the grand nat- 
 ural features are there. The lay of the 
 country is suggestive ; many of the present 
 forms of vegetation are new. Oleanders, 
 which are the most openly conspicuous of the 
 shrubby trees by the Jordan, have not so 
 much as once been mentioned anywhere in 
 the Bible. Some of the plants seem quite 
 strange and some of the flowers are unfamil- 
 iar. No doubt irrigation could do a great 
 deal to render this plain prolific, even at the 
 present day. History tells us that in the 
 years of the crusades really the chief part of 
 the cereals used for food was grown in the 
 broad grain-fields around the site of ancient 
 Jericho ; and the Scripture itself records that 
 in Abram's time the plain of Jordan was well 
 watered everywhere " even as the garden of 
 the Lord." The prospect from the other 
 bank of the stream, therefore, must have been 
 very beautiful. Just then one of our singers 
 beside me began the familiar hymn, and all 
 of us, with appreciative hearts, joined in the 
 bright chorus : 
 
 " For, oh, we stand on Jordan's strand, 
 
 Our friends are passing over, 
 And just before the shining shore 
 We may almost discover." 
 
 32
 
 498 
 
 OPENING OF SERVICE. 
 
 ADDITIONAL HYMN 
 
 IN THE BAPTIST EDITION OF THE NEW LAUDES DOMINI. 
 
 I O I 6 The Hallowed Wave. 
 
 THIS rite our blest Redeemer gave 
 
 To all in him believing ; 
 He leads us through this hallowed wave, 
 
 To his example cleaving. 
 
 2 I '11 follow then my glorious Lord, 
 Whate'er the ties I sever ; 
 
 He saved my soul, and left his word 
 To guide me now and ever. 
 
 3 For me the cross and shame to bear, 
 Dear Saviour, thou wast willing; 
 
 Nor would I shrink thy yoke to wear, 
 All righteousness fulfilling. 
 
 4 Jesus, to thee I yield my all : 
 In thy kind arms enfold me ; 
 
 My heart is fixed no fears appall 
 Thy gracious power shall hold me. 
 
 5 How sweet the way divine to take, 
 So clear in Jordan's story; 
 
 On souls that follow Christ shall break 
 The Spirit's beam of glory. 
 
 Rev. Dr. S. Dryden Phelps contributed this 
 excellent piece to the Baptist Devotional 
 Hymn - Book, 1864. It is likely to be very 
 popular when joined to the beautiful music 
 of Dr. Dykes. 
 
 ADDITIONAL HYMNS 
 IN THE NEW LAUDES DOMINI. 
 
 25 " Light of Light." P.M. 
 
 LIGHT of Light, enlighten me ! 
 
 Now anew the day is dawning ; 
 Sun of grace, the shadows flee, 
 
 Brighten thou my Sabbath morning ! 
 With thy joyous sunshine blest, 
 Happy is my day of rest. 
 
 2 Kindle thou the sacrifice 
 That upon my lips is lying; 
 
 Clear the shadows from mine eyes, 
 
 That, from every error flying, 
 No strange fire may in me glow 
 That thine altar doth not know. 
 
 3 Rest in me and I in thee, 
 Build a paradise within me ; 
 
 Oh, reveal thyself to me, 
 
 Blessed Love, who died'st to win me : 
 Fed from thine exhaustless urn, 
 Pure and bright my lamp shall burn. 
 
 This is one of Miss Catharine Winkworth's 
 fine translations, published originally in her 
 Lyra Germamca, 1858. It has since been in- 
 cluded in the hymnals of many different de- 
 nominations. The author of the original poem 
 was Rev. Benjamin Schmolck, who was born 
 in a village in Silesia, December 21, 1672. He 
 studied theology at the University of Leipzig, 
 graduating in 1697, and immediately after re- 
 turning home was ordained assistant pastor 
 in his father's parish. In consequence of the 
 Counter- Reformation in Silesia, the churches 
 in the principality of Schweidnitz, where he 
 had been appointed in 1702 as diaconus, were 
 taken from the Lutherans by the Catholics, 
 and for that entire district they were allowed 
 only one church. This had to be constructed 
 of timber and clay, without tower or bells, and 
 
 located outside of the town walls. Only three 
 clergymen were attached to this church, which 
 had to supply the needs of the population in 
 thirty-six villages, and in this laborious field 
 Schmolck passed the remainder of his life, 
 dying after a long illness, February 12, 1737. 
 He was the most popular hymn-writer of his 
 time, having composed more than nine hun- 
 dred poems, many of which were rapidly taken 
 into popular favor in Germany, and have re- 
 tained a place up to the present time. 
 
 26 "Fount of Joy" P. M. 
 
 FOUNT of all our joy and peace, 
 
 To thy living waters lead me ; 
 Thou from earth my soul release, 
 
 And with grace and mercy feed me ; 
 Bless thy Word that it may prove 
 Rich in fruits that thou dost love. 
 
 2 Hence all care, all vanity, 
 For the day to God is holy : 
 
 Come, thou glorious Majesty, 
 
 Deign to fill this temple lowly ; 
 Naught to-day my soul shall move, 
 Simply resting in thy love. 
 
 3 Let me with my heart to-day, 
 Holy, Holy, Holy, singing, 
 
 Rapt awhile from earth away, 
 
 All my soul to thee up-springing, 
 Have a foretaste inly given 
 How they worship thee in heaven. 
 
 This hymn is a portion of the preceding 
 one. The German original being too long for 
 ordinary use, it has been necessary to divide 
 it, and omit one stanza. The piece was writ- 
 ten in 1714. and designed for morning prayer 
 on Sundays.
 
 OPENING OF SERVICE. 
 
 499 
 
 90 
 
 Morning Praise. 
 
 BEHOLD, the shade of night is now receding, 
 Kindling with splendors fair the dawn is glowing, 
 With fervent hearts, oh, let us all implore him 
 Ruler Almighty : 
 
 2 That he, our God, will look on us in pity, 
 
 Send strength for weakness, grant us his salvation, 
 And with a Father's pure affection give us 
 Glory eternal. 
 
 3 This grace, oh, grant us, Godhead Ever-blessed, 
 Of Father, Son, and Holy Ghost in union, 
 
 Whose praises be through earth's most distant regions 
 Ever resounding ! 
 
 From three Latin manuscripts of the elev- 
 enth century, now in the British Museum, we 
 learn that the original of the hymn we quote, 
 " Ecce jam noctis tenuatur umbra" was writ- 
 ten by St. Gregory the Great, the famous 
 Pope who sent St. Augustine on his mission 
 to Britain to convert the savage islanders. 
 The English version is the work of Dr. Ray 
 Palmer, who gave it to the singing public in 
 1869 in Hymns of the Church. In this in- 
 stance it seems as if the translator had been 
 making an experiment in reducing the meas- 
 ure and form of the mediaeval hymn to the 
 regimen of our vernacular meter. He has 
 made an excellent success ; for the whole 
 strain is so musical that we hardly observe it 
 is rhYmeless. 
 
 91 Through the Day. us, 5. 
 
 BENDING before thee, let our hymn go upwards, 
 Bright as the sunshine breaking from the darkness, 
 Thee we implore to guard us on our journey, 
 Lord God Almighty. 
 
 2 Guard us in toil when fainting in the noonday, 
 Guard us reposing under evening shadows, 
 Guard us when midnight walks abroad in heaven, 
 
 Lord God Almighty. 
 
 3 If the dread foe assail us with temptation, 
 Hear us, O Lord, and save us from his danger, 
 Oh, keep us pure, oh, lead us to thy presence, 
 
 Lord God Almighty. 
 
 4 Glory to thee, O Father Everlasting ! 
 Glory to thee, O Son and Holy Spirit ! 
 One in three persons, infinite, unchanging ! 
 
 Lord God Almighty. 
 
 Lord John Duke Coleridge was born in 
 1821, and educated at Eton and Oxford. He 
 was called to the Bar in 1847, and after being 
 Recorder of Portsmouth from 1855 to 1865, 
 he became a member of Parliament for Exe- 
 ter in the latter year. In 1868 he was ap- 
 pointed Solicitor-General, in 1871 Attorney- 
 General, and Lord Chief Justice of England. 
 He is known as a poet by the hymn here 
 quoted, which is one of several written orig- 
 inally for private use in his own family, and 
 published in Thring's Collection, 1880. They 
 are so excellent as to cause regret that he had 
 not been known earlier in this field, and given 
 wider proof of his power to aid in the praises 
 
 of God's house. It would arrest the attention 
 of almost every student of habits and forms 
 of worship that the English people notice set 
 hours and fixed divisions of time in their de- 
 votions more than we do in the United States. 
 
 92 
 
 Evening Praise. 
 
 us, 5. 
 
 'MlD evening shadows let us all be watching, 
 Ever in psalms our deep devotion waking, 
 And with one voice hymns to the Lord, the Saviour, 
 Sweetly be singing. 
 
 2 That to the holy King our songs ascending, 
 We worthily, with all his saints, may enter 
 The heavenly temple, joyfully partaking 
 
 Life everlasting. 
 
 3 This grace, oh, grant us, Godhead Ever-blessed, 
 Of Father, Son, and Holy Ghost in union, 
 
 Whose praises be through earth's most distant regions 
 Ever resounding ! 
 
 Another hymn of St. Gregory the Great, 
 " Nocte surgentes vigilemus omnes," fur- 
 nished the text from which Dr. Ray Palmer 
 made the translation now before us. Like 
 the Ecce jam noctis tenuatur umbra, it is 
 now to be found in the British Museum in 
 three eleventh century manuscripts, and also 
 in a Spanish Breviary of the same date. Dr. 
 Palmer's hymn, although written in 1869, 
 was not published until later. It can be 
 found in his Poems, 1876. Here again he 
 has forced his Muse to follow the Latin con- 
 struction of the verses, and has denied his 
 ear, usually so fond of the melody of musi- 
 cal sound, and so felicitous in securing it 
 gracefully, the pleasure of rhymes at the end 
 of the lines. To compensate for this loss he 
 has chosen his words, arranged his allitera- 
 tions, and fashioned his cadences, with ex- 
 quisite skill. The page upon which these 
 two hymns of Dr. Palmer for Morning and 
 Evening occur, with that of Chief Justice 
 Coleridge between them for Mid-day, afford 
 a fine study of the rhythmical power of our 
 mother-tongue. 
 
 98 Rest at Eventide. L. M. 
 
 AT even, when the sun was set, 
 The sick, O Lord, around thee lay; 
 
 Oh, in what divers pains they met ! 
 Oh, with what joy they went away ! 
 
 2 Once more 't is eventide, and we 
 Oppressed with various ills draw near: 
 
 What if thy form we cannot see? 
 We know and feel that thou art here. 
 
 3 O Saviour Christ, our woes dispel ; 
 For some are sick, and some are sad, 
 
 And some have never loved thee well, 
 And some have lost the love they had. 
 
 4 And some have found the world is vain, 
 Yet from the world they break not free, 
 
 And some have friends who give them pain, 
 Yet have not sought a friend in thee.
 
 5 oo 
 
 EVENING WORSHIP. 
 
 And none, O Lord, have perfect rest, 
 For none are wholly free from sin ; 
 And they who fain would serve thee best, 
 Are conscious most of wrong within. 
 
 6 O Saviour Christ, thou too art man ; 
 Thou hast been troubled, tempted, tried ; 
 
 Thy kind but searching glance can scan 
 The very wounds that shame would hide. 
 
 7 Thy touch has still its ancient power ; 
 No word from thee can fruitless fall ; 
 
 Hear in this solemn evening hour, 
 And in thy mercy heal us all. 
 
 Rev. Henry Twells, M. A., was born in 
 1823, and graduated at St. Peter's College, 
 Cambridge, in 1848. He took Holy Orders 
 the following year, and was successively Cu- 
 rate of Great Berkamsted, Sub-Vicar of 
 Stratford-on-Avon, Rector of Baldock, Herts, 
 and of Waltham-on-the- Wolds, besides hold- 
 ing the position of Master in two schools. In 
 1884 he became an Honorary Canon of Peter- 
 borough Cathedral. He is the author of sev- 
 eral excellent contributions to the collections, 
 the finest being the favorite evening hymn 
 quoted above. It was written for the Appen- 
 dix to Hymns, Ancient and Modern, 1868, 
 and has since been included in nearly every 
 English collection published. The opening 
 line has been subjected to several changes, its 
 original form being " At even ere the sun was 
 set." The substitution of "when" is gen- 
 erally accepted as the better version, because 
 of the unlawfulness with the Jews of a gath- 
 ering of diseased persons before the sun had 
 gone down and the Sabbath ended. 
 
 I 28 Looking away. C. M. 
 
 HAIL, tranquil hour of closing day! 
 
 Begone, disturbing care ; 
 And look, my soul, from earth, away 
 
 To him who heareth prayer. 
 
 2 How sweet the tear of penitence 
 Before his throne of grace! 
 
 While to the contrite spirit's sense 
 He shows his smiling face. 
 
 3 How sweet, through long-remembered years, 
 His mercies to recall, 
 
 And, pressed with wants and grief and fears, 
 To trust his love for all ! 
 
 4 How sweet to look in thoughtful hope 
 Beyond this fading sky, 
 
 And hear him call his children up 
 To his fair home on high ! 
 
 5 Calmly the day forsakes our heaven 
 To dawn beyond the west ; 
 
 So let my soul in life's last even 
 Retire to glorious rest. 
 
 In 1845 the General Association of the 
 Congregational Church in Connecticut ap- 
 pointed a committee to compile Psalms and 
 Hymns for Christian Use and Worship. Of 
 this Dr. Leonard Bacon was the associate of 
 Dr. E. T. Fitch. The book was published 
 that same year, and in it appeared the piece 
 
 before us. It was intended to take the place 
 of that in the Village Hymns, 1824, edited by 
 Rev. Dr. Nettleton, which was written by 
 Mrs. Phoebe H. Brown, " I love to steal 
 awhile away." The jealous evangelist seemed 
 unwilling to part with his treasures, and de- 
 nied the use of his copyright. Dr. Bacon fell 
 back upon his genius for invention to supply 
 the lack. He " imitated " what he desired so 
 much ; and he went so close to the matter he 
 copied that sometimes his success has been 
 considered nearly a plagiarism. The rhyme 
 furnished by a collocation of " day " with 
 " away," and of " care " with " prayer ; " the 
 exact reproduction of the sentiment in each 
 stanza and line ; the sameness of meter and 
 movement these quite satisfied the need of 
 the New England singers, and duly admon- 
 ished the sainted Nettleton that he must not 
 grow churlish, for he was among his dear 
 friends all the time. This same process was 
 repeated in the case of Mrs. Hyde's hymn, 
 commencing " Dear Saviour, if these lambs 
 should stray ; " and Dr. Bacon prepared to 
 substitute for it the one he printed in its stead, 
 " O God of Abraham, ever sure." But popu- 
 lar sentiment never surrendered its favorites ; 
 still some collections admitted both of them, 
 and then sung the originals on preference. 
 
 132 
 
 Twilight Prayer. 
 
 ys, 6s. D. 
 
 THE hours of day are over, 
 
 The evening calls us home ; 
 Once more to thee, O Father, 
 
 With thankful hearts we come ; 
 For all thy countless blessings 
 
 We praise thy holy name, 
 And own thy love unchanging, 
 
 Through days and years the same. 
 
 2 For this, O Lord, we bless thee, 
 For this we thank thee most, 
 
 The cleansing of the sinful, 
 
 The saving of the lost : 
 The Teacher ever present, 
 
 The Friend for ever nigh, 
 The home prepared by Jesus 
 
 For us above the sky. 
 
 3 Lord, gather all thy children 
 To meet thee there at last, 
 
 When earthly tasks are ended, 
 
 And earthly days are past ; 
 With all our dear ones round us 
 
 In that eternal home, 
 Where death no more shall part us, 
 
 And night shall never come ! 
 
 Rev. John Ellerton composed this piece 
 for his Hymns for School and Bible Classes, 
 1858. We have had his picture engraved 
 from a later likeness than that which was 
 used before. He looks a trifle older, that is 
 all. This first line of the hymn used to be, 
 "The hours of school are over :" the change 
 to the word " day " was made by the author 
 himself in the Church Hymns published by
 
 PRAYER AND INVOCATION. 
 
 501 
 
 JOHN ELLERTON. 
 
 the Society for Promoting Christian Know- 
 ledge (S. P. C. K.) ( London, 1871. If such 
 sentiments as these were inculcated in our 
 American schools as this song of thanks- 
 giving, penitence, hope, and prayer contains, 
 there would surely be more thoughtfulness 
 and devotion in the hearts of instructors and 
 pupils than there appears to be now. The 
 appropriateness of such a hymn to family 
 prayers and to evening worship generally 
 cannot be overlooked. 
 
 I 45 The Lord's Mercy. S. M. 
 
 SWEET is thy mercy, Lord ; 
 
 Before thy mercy seat 
 My soul, adoring, pleads thy word, 
 
 And owns thy mercy sweet. 
 
 2 My need, and thy desires, 
 Are all in Christ complete; 
 
 Thou hast the justice truth requires, 
 And I thy mercy sweet. 
 
 3 Where'er thy name is blest, 
 Where'er thy people meet, 
 
 There I delight in thee to rest, 
 And find thy mercy sweet. 
 
 4 Light thou my weary way, 
 Lead thou my wandering feet, 
 
 That while I stay on earth I may 
 Still find thy mercy sweet. 
 
 5 Thus shall the heavenly host 
 Hear all my songs repeat ' 
 
 To Father, Son, and Holy Ghost, 
 My joy, thy mercy sweet. 
 
 This was written by Rev. John Samuel 
 Bewley Monsell, and published in his Hymns 
 of Lffue and Praise, 1863. It is entitled, 
 " Divine Mercy," and these stanzas, with a 
 simplicity as attractive as it is strong, are 
 given wholly to the celebration of that at- 
 
 tribute as their theme. There is no mercy 
 anywhere in this world but God's. Men 
 never seem to show it to each other ; beasts 
 are never known to forgive an enemy ; the 
 air, the sea, the earth, bring pestilences, ship- 
 wrecks, and poisons; but they never say 
 grace as they devour men, women, and chil- 
 dren. And there is no proof of even God's 
 mercy save in the Scriptures ; the doctrine is 
 simply revealed there as a new and alto- 
 gether glorious disclosure. Once a Welsh 
 minister, speaking of the burial of Moses, 
 said, " In that burial not only was the body 
 buried, but also the grave and the graveyard. 
 This is an illustration of the way in which 
 God's mercy buries sins. No one is in the 
 funeral with Mercy, and if any should meet 
 her on returning from the burial and ask her, 
 ' Mercy, where didst thou bury our sins ?' her 
 answer would be, ' I do not remember.' " 
 
 1 46 The Lord's Prayer. S. M. 
 
 OUR heavenly Father ! hear 
 
 The prayer we offer now ; 
 " Thy name be hallowed far and near, 
 
 To thee all nations bow ! 
 
 2 " Thy kingdom come ! thy will 
 On earth be done in love, 
 
 As saints and seraphim fulfill 
 Thy perfect law above ! 
 
 3 " Our daily bread supply, 
 While, by thy word, we live; 
 
 The guilt of our iniquity 
 Forgive, as we forgive. 
 
 4 "From dark temptation's power, 
 From Satan's wiles defend ; 
 
 Deliver in the evil hour, 
 And guide us to the end. 
 
 5 " Thine, then, for ever be 
 Glory and power divine ! 
 
 The scepter, throne, and majesty 
 Of heaven and earth are thine." 
 
 James Montgomery has given us two ver- 
 sions of the Lord's Prayer, this one, and an- 
 other commencing, " Our heavenly Father, 
 hear our prayer." They differ only in meter; 
 both are published in the Christian Psalm- 
 ist, 1825. 
 
 1 47 For perfect Submission. 
 
 1 WANT a heart to pray, 
 To pray, and never cease ; 
 
 Never to murmur at thy stay, 
 Or wish my sufferings less. 
 
 2 This blessing, above all 
 Always to pray I want ; 
 
 Out of the deep on thee to call, 
 And never, never faint. 
 
 3 I rest upon thy word, 
 The promise is for me; 
 
 My succor and salvation, Lord, 
 Shall surely come from thee. 
 
 4 But let me still abide, 
 
 Nor from my hope remove, 
 Till thou my patient spirit guide 
 Into thy perfect love. 
 
 S.M.
 
 5 02 
 
 GENERAL PRAISE. 
 
 Rev. Charles Wesley has a fine piece in 
 his Hymns and Sacred Poems, 1742, begin- 
 ing, " Jesus, my Strength, my Hope," and 
 entitled, " A Poor Sinner." Out of this sev- 
 eral centos have been constructed by the 
 selection of different verses, notably the one 
 now before us, which first appeared in Songs 
 for the Sanctuary, 1865. The allusion is di- 
 rect to the parable of the Unjust Judge, Luke 
 1 8 : i , and the song inculcates the perfect sub- 
 mission which importunate persistency in 
 prayer always brings. 
 
 1 57 Praise Unceasing. P. M. 
 
 CHRIST, to thee, with God the Father, 
 
 And, O Holy Ghost, to thee, 
 Hymn, and chant, and high thanksgiving, 
 
 And unwearied praises be, 
 Honor, glory, and dominion, 
 
 And eternal victory, 
 Evermore and evermore. 
 
 2 O ye heights of heaven, adore him ; 
 Angel-hosts, his praises sing : 
 
 All dominions, bow before him, 
 And extol our God and King ; 
 
 Let no tongue on earth be silent, 
 
 Every voice in concert ring, 
 
 Evermore and evermore. 
 
 3 Laud and honor to the Father, 
 Laud and honor to the Son, 
 
 Laud and honor to the Spirit, 
 
 Ever Three and ever One : 
 Consubstantial, co-eternal, 
 
 While unending ages run, 
 Evermore and evermore ! 
 
 In practical use it was found necessary to 
 divide the version of Rev. John Mason Neale, 
 D. D., given us of the ancient hymn, "Corde 
 Nafus ex Parentis," into three parts, two of 
 which are somewhat familiar in the churches 
 already. This portion is made up of three 
 stanzas not necessary to the theme of the 
 incarnation, but useful as a hymn of general 
 praise, set to the old tune for the congrega- 
 tion to sing in unison, as was probably the 
 custom long ago. The doxology is by Sir 
 Henry Williams Baker. 
 
 1 8O Psalm 92. ys. D. 
 
 THOU who art enthroned above, 
 Thou by whom we live and move ! 
 Oh, how sweet, with joyful tongue, 
 To resound thy praise in song ! 
 Sweet the day of sacred rest, 
 When devotion fills the breast, 
 When we dwell within thy house, 
 Hear thy word, and pay our vows. 
 
 2 From thy works our joys arise, 
 O thou only good and wise ; 
 Who thy wonders can declare ? 
 How profound thy counsels are ! 
 Warm our hearts with sacred fire; 
 Grateful fervors still inspire; 
 All our powers, with all their might, 
 Ever in thy praise unite. 
 
 George Sandys, son of the Archbishop of 
 York, was born at Bishopthorpe Palace, York, 
 
 in 1 577, and educated at Oxford. After his 
 graduation he spent some years in travel in 
 Europe and Asia, and a book containing an 
 account of his curious experiences was pub- 
 lished by him on his return in 1615. He then 
 visited America, where for a time he held the 
 position of Treasurer of the British Colony of 
 Virginia. Later, when he was again in Eng- 
 land, he became a Gentleman of the Privy 
 Chamber of Charles 'I. His death occurred 
 at Bexley Abbey, Kent, in March, 1643. Be- 
 sides his volumes of travel, Mr. Sandys pub- 
 lished several paraphrases founded on the 
 Psalms and other portions of the Bible. Of 
 these about eight poems are still in general 
 use, the version of the ninety-second Psalm 
 given here being one his best efforts. 
 
 181 "Earth and Heaven." 75. D. 
 
 FROM the vast and vailed throng, 
 
 Round the Father's heavenly throne, 
 Swells the everlasting song: 
 
 Glory be to God alone ! 
 Round Immanuel's cross of pain 
 
 Mortal men, in tribes unknown, 
 Sing to him who once was slain : 
 
 Glory be to God alone ! 
 
 2 Blend, ye raptured songs, in one, 
 
 Men redeemed, your Father own ; 
 Angels, worship ye the Son : 
 
 Glory be to God alone ! 
 Spirit, 't is within thy light, 
 
 Streaming far from cross and throne, 
 Earth and heaven their songs unite: 
 
 Glory be to God alone ! 
 
 One of the most beautiful of the composi- 
 tions of Dr. Hervey Doddridge Ganse, the 
 Presbyterian pastor of St. Louis, and the effi- 
 cient Secretary of the Board for Colleges in 
 Chicago, who died so lately that the church 
 still mourns. It is entitled in Hymns and 
 Songs of Praise, 1874, where it first appeared, 
 " Adoration of the Heavenly Hosts." It was 
 written in 1872. 
 
 2 | 5 Inspiration. S. M. 
 
 GOD of the prophets' power ! 
 
 God of the gospel's sound ! 
 Move glorious on send out thy voice 
 
 To all the nations round. 
 
 2 With hearts and lips unfeigned, 
 We bless thee for thy word ; 
 
 We praise thee for the joyful news 
 Which our glad ears have heard. 
 
 3 Oh, may we treasure well 
 The counsels that we hear, 
 
 Till righteousness and holy joy 
 In all our hearts appear. 
 
 4 Water the sacred seed, 
 And give it large increase; 
 
 May neither fowls, nor rocks, nor thorns, 
 Prevent the fruits of peace. 
 
 5 And though we sow in tears, 
 Our souls at last shall come, 
 
 And gather in our sheaves with joy 
 At heaven's great harvest-home.
 
 CLOSE OF SERVICE. 
 
 503 
 
 REV. JOHN CENNICK. 
 
 This in its original form was written by 
 Rev. John Cennick, the Moravian minister, 
 and published in his Sacred Hymns for the 
 Children of God in the Days of their Pil- 
 grimage, 1741. Many changes have been 
 made in its phraseology, and the stanzas now 
 before us constitute a cento, selected from 
 the five verses of eight lines of which the po- 
 em consists. It is a good hymn for use after 
 a discourse upon Divine Inspiration, as well 
 as for closing a service. 
 
 232 Angel Guardianship. us, I2S. 
 
 SAVIOUR, to thee we raise our hymn of gladness ; 
 Once more at evening's hour we look to heaven 
 
 above : 
 
 Far, far behind to leave earth's toil and sadness 
 So resting only on thy great redeeming love. 
 
 2 May this day's sins, we pray thee, all be pardoned ; 
 , Grant us thy absolution, give thy grace to cheer ; 
 Oh, never let our hearts by sin be hardened, 
 
 But keep our conscience tender, give us holy fear. 
 
 3 Now day is done, and all its labors ended, 
 
 Close thou, O Lord, our weary eyes in gentle sleep ; 
 So may we ever be by thee defended 
 Oh, may thy guardian angels round us vigil keep ! 
 
 4 Our souls restore, renew our powers, and make us 
 Strong in thy strength to rise and greet the morning 
 
 light ; 
 
 And at the last, O blessed Saviour, take us 
 To dwell with thee in that glad land which knows 
 no night ! 
 
 This hymn appeared in The Quiver, June, 
 1892, as written by Rev. William James Fox- 
 ell, B. A., B. Mus. (London). The words and 
 music are by the same author. We were 
 struck by the dignity and beauty of both. The 
 same man has contributed before to the mag- 
 azines, songs, tunes, and poems of real origin- 
 ality and value. He is a clergyman of the 
 Church of England, a Minor Canon of Canter- 
 bury Cathedral, residing in the Precincts. 
 
 235 Sunset. 8s, 73. 
 
 Lo, the day of rest declineth, 
 
 Gather fast the shades of night ; 
 May the Sun which ever shineth 
 
 Fill our souls with heavenly light ! 
 
 2 While thine ear of love addressing, 
 Thus our parting hymn we sing, 
 
 Father, grant thine evening blessing, 
 Fold us safe beneath thy wing ! 
 
 Rev. Chandler Robbins, D. D., was born in 
 Lynn, Mass., February 14, 1810, his ancestors 
 for three generations having been distinguish- 
 ed clergymen. He graduated at Harvard Col- 
 lege in 1829, and at the Divinity School in 
 1833, being ordained at once to the charge of 
 the Second Unitarian Church in Boston, the 
 pulpit formerly occupied by Ralph Waldo 
 Emerson. In this position he remained until 
 he resigned in 1 874, having held various pub- 
 lic offices during the time. He published a 
 number of books of sermons and several me- 
 moirs. In the department of hymnology he 
 edited two collections, but he is known as an 
 original writer of a few poems which have 
 proved popular. The one quoted here ap- 
 peared in Rev. Dr. Ellis' Psalms and Hymns 
 for the Sanctuary, 1845. Dr. Robbins died 
 at Weston, Mass., September 11, 1882. 
 
 236 Psalm 23 : 2. 8s, ^s. 
 
 HEAVENLY Shepherd, guide us, feed us, 
 
 Through our pilgrimage below, 
 And beside the wateislead us 
 
 Where thy flock rejoicing go. 
 
 2 Lord, thy guardian presence ever, 
 
 Meekly bending, we implore; 
 We have found thee, and would never, 
 
 Never wander from thee more. 
 
 Rev. John Bickersteth, M.-A., was born at 
 Kirkby-Lonsdale, England, June 19, 1781, and 
 educated at Cambridge. He took Holy Or- 
 ders soon after his graduation, and was ap- 
 pointed Vicar of Acton, Suffolk, afterwards 
 becoming Rector of Sapcote, Leicestershire, 
 where he died October 2, 1855. Two of his 
 family became prominent in the English 
 Church, the Dean of Lichfield being his 
 second son, and the Bishop of Ripon his 
 fourth. Mr. Bickersteth wrote a number of 
 lyric poems, which were published in his 
 Psalms and Hymns, Selected and Reprised for 
 Public, Social, Family, or Secret Devotion, 
 1819, and afterward included in the Christian 
 Psalmody of his brother, Rev. Edward Bick- 
 ersteth. Through the latter book they at- 
 tained a wide circulation. Of them all the 
 one quoted here is probably the best known. 
 
 24O Gift of God. 
 
 BOOK of grace and book of glory ! 
 
 Gift of God to age and youth, 
 Wondrous is thy sacred story, 
 
 Bright, bright with truth. ' 
 
 2 Book of love! in accents tender 
 Speaking unto such as we; 
 
 May it lead us, Lord, to render 
 All, all to thee. 
 
 8s, 4.
 
 504 
 
 THE LORD JESUS CHRIST. 
 
 3 Book of hope! the spirit, sighing, 
 Sweetest comfort finds in thee, 
 
 As it hears the Saviour crying, 
 " Come, come to me!" 
 
 4 Book of life ! when we reposing, 
 Bid farewell to friends we love, 
 
 Give us, for the life then closing, 
 Life, life above. 
 
 THOMAS MACKKLLAR. 
 
 Thomas MacKellar was born in New York, 
 August 12, 1812,- and while yet a boy entered 
 the printing -establishment of Harper Brothers. 
 He removed to Philadelphia in 1833, and was 
 employed by a firm of type-founders, rising 
 gradually until he became a partner in the 
 firm. He published several volumes of verse, 
 and quite a number of his hymns are now in 
 general use. The poem quoted above was 
 written in 1843, and first published in the 
 Sunday-School Union Collection in 1860, be- 
 ing included later in his Hymns and a Few 
 Metrical Psalms, 1883. It is easy to see how 
 this man, himself an elder in the Presbyterian 
 Church of Germantown, Philadelphia, his 
 grandfather an elder in the old Kirk of Scot- 
 land, and his mother a Huguenot by descent, 
 received his love and trust for the Book of 
 grace and glory, of truth and love, of hope 
 and life. He has cherished a chivalrous and 
 knightly regard for the Word of God all his 
 long and useful life. He himself has written 
 that, " brought up on Venn and Doddridge 
 and Bunyan, he was imbued with the princi- 
 ples and fancies of these devout instructors 
 until the Holy War really seemed to enter his 
 blood ;" and he has lived his entire life with 
 this inspiration always quickening him to 
 
 watchfulness and zeal. Of poetry he only 
 imbibed a little from Cowper ; but the Bible 
 was, first and last, his chief delight. 
 
 298 Grace Divine. C. M. 
 
 THOU grace divine encircling all, 
 
 A soundless, shoreless sea ! 
 Wherein at last our souls must fall, 
 
 O Love of God most free ! 
 
 2 And though we turn us from thy face, 
 And wander wide and long, 
 
 Thou hold'st us still in thine embrace, 
 O Love of God most strong ! 
 
 3 The saddened heart, the restless soul, 
 The toil-worn frame and mind, 
 
 Alike confess thy sweet control, 
 O Love of God most kind ! 
 
 4 And filled and quickened by thy breath, 
 Our souls are strong and free 
 
 To rise o'er sin and fear and death, 
 O Love of God, to thee ! 
 
 Miss Eliza Scudder, who is a niece of Rev. 
 Dr. E. H. Sears, well known for his two 
 Christmas hymns, was born in Boston, Mass., 
 November 14, 1821, and is at present living 
 in Salem. Although at first a Unitarian, she 
 has since become a member of the Episcopal 
 Church. Miss Scudder has written a number 
 of hymns, which are widely known and highly 
 valued. The one given above, although dated 
 1852, first appeared in Rev. Dr. Sears' Pic- 
 tures of the Olden Time, as shown in the 
 Fortunes of a Family of Pilgrims, 1857, and 
 this was afterward included in the Boston 
 collection known as Hymns of the Spirit, 
 1864. 
 
 348 The Song of the Angels. C. M. D. 
 
 O LITTLE town of Bethlehem, 
 
 How still we see thee lie ! 
 Above thy deep and dreamless sleep 
 
 The silent stars go by ; 
 Yet in thy dark streets shineth 
 
 The everlasting Light ; 
 The hopes and fears of all the years 
 
 Are met in thee to-night. 
 
 2 For Christ is born of Mary ; 
 And, gathered all above, 
 
 While mortals sleep, the angels keep 
 
 Their watch of wondering love. 
 O morning stars, together 
 
 Proclaim the holy birth ! 
 And praises sing to God the King, 
 
 And peace to men on earth. 
 
 3 How silently, how silently, 
 The wondrous gift is given ! 
 
 So God imparts to human hearts 
 
 The blessings of his heaven. 
 No ear may hear his coming; 
 
 But in this world of sin. 
 Where meek souls will receive him still, 
 
 The dear Christ enters in. 
 
 4 O holy Child of Bethlehem ! 
 Descend to us, we pray ; 
 
 Cast out our sin and enter in, 
 Be born in us to-dav.
 
 LIFE AND CHARACTER. 
 
 505 
 
 We hear the Christmas angels 
 The great, glad tidings tell ; 
 
 Oh, come to us, abide with us, 
 Our Lord Immanuel ! 
 
 REV. PHILLIPS BROOKS, D D. 
 
 " No man or woman of the humblest sort 
 can really be strong, pure, and good without 
 the world being the better for it, without 
 somebody being helped and comforted by 
 the very existence of this goodness." The 
 best introduction to our note concerning Dr. 
 Phillips Brooks, the author of this hymn, is 
 . this quotation from one of his own public 
 utterances. The air is hardly still yet which 
 has been stirred by the voices of sorrow more 
 powerfully through all our American com- 
 munities than for years before. The death of 
 this great and kind man brought his life into 
 review. He was " pure and good," and he 
 " helped and comforted," and the world is 
 better for it. 
 
 Rev. Phillips Brooks, D. D. t was born De- 
 cember 13, 1835, in Boston, Mass. He was 
 a graduate of Harvard College, 1855, and 
 from that institution went to the Episcopal 
 Theological Seminary in Alexandria, Va. In 
 1 8 59 he was ordained and settled as rector of 
 the Church of the Advent in Philadelphia. 
 He removed to Boston in 1 869 to become the 
 rector of Trinity Church, where his real life's 
 record was to be written. It was not long 
 before his personality became as dominant in 
 the Puritan as it had been in the Quaker 
 
 metropolis. His superb presence, his cap- 
 tivating graces of manner, his thrilling elo- 
 quence, his profound scholarship, won the 
 admiration of the most cultured Bostonians, 
 while his spiritual fervor and the tremendous 
 energy of the whole man made him loved 
 and honored by every one. 
 
 There for twenty-two years he preached, 
 and his fame ran over the world. Then in 
 1891 he was elected Bishop of the diocese of 
 Massachusetts. Heavy work followed ; great 
 success was achieved. Then the end came 
 suddenly. At the supreme height of his use- 
 fulness and popularity he died January 23, 
 1 893 . ' ' Dieu seul est grand !' ' 
 
 This one hymn, which has now found its 
 way into several prominent collections, was 
 written for Trinity Sunday-school about 1880, 
 printed on a leaflet, and for a while passed 
 as anonymous. Dates have never been af- 
 fixed to it ; makers of sheet-music took it up 
 and sung it as a song. The author never 
 had any care of his fugitive pieces, and the 
 world did what it pleased with them. The 
 hymn is beautiful, and the world offers its 
 thanks. 
 
 363 The Transfiguration. L. M. 
 
 OH, wondrous type, oh, vision fair, 
 Of glory that the Church shall share, 
 Which Christ upon the mountain shows, 
 Where brighter than the sun he glows ! 
 
 2 With shining face and bright array, 
 Christ deigns to manifest to-day 
 What glory shall be theirs above 
 Who joy in God with perfect love. 
 
 3 And faithful hearts are raised on high 
 By this great vision's mystery ; 
 
 For which in joyful strains we raise 
 The voice of prayer, the hymn of praise. 
 
 4 O Father, with the Eternal Son, 
 And Holy Spirit, ever One, 
 Vouchsafe to bring us by thy grace 
 To see thy glory- face to face. 
 
 The authorship of this hymn has remained 
 unknown : the Latin original was included in 
 the Sarum Breviary among the poems desig- 
 nated for use on the festival of the Transfig- 
 uration. It is also fouhd in a manuscript of 
 the fifteenth century. A translation made by 
 Rev. Dr. John Mason Neale for the enlarged 
 edition of the Hymnal Noted in 1854, began 
 with the line, " A type of those bright rays on 
 high." This was altered to the present form 
 in 1 86 1 by the compilers of Hymns, Ancient 
 and Modern, and it has since been widely 
 used. The Scripture reference of this very 
 useful piece is to Luke 9 : 28-36. 
 
 384 Jesus' Miracles. C. M. D. 
 
 OH, where is he that trod the sea? 
 
 Oh, where is he that spake - 
 And demons from their victims flee, 
 
 The dead from slumber wake?
 
 506 
 
 THE LORD JESUS CHRIST. 
 
 The palsied rise in freedom strong, 
 
 The dumb men talk and sing, 
 And from blind eyes, benighted long, 
 
 Bright beams of morning spring. 
 
 2 Oh, where is he that trod the sea? 
 'T is only he can save : 
 
 To thousands hungering wearily, 
 
 A wondrous meal he gave ; 
 Full soon, celestially fed, 
 
 Their plenteous food they take ; 
 'T was springtide when he blest the bread, 
 
 'T was harvest when he brake. 
 
 3 Oh, where is he that trod the sea? 
 My soul ! the Lord is here ; 
 
 Let all thy fears be hushed in thee, 
 
 And leap, and look, and hear. 
 Thy utmost needs he '11 satisfy : 
 
 Art thou diseased or dumb? 
 Or dost thou in thy hunger cry ? 
 
 Behold thy Helper come ! 
 
 Among the hymns by Rev. Thomas Toke 
 Lynch which he published in his book called 
 The Rivulet : a Contribution to Sacred Song, 
 1855, we find this poem. It is marked by the 
 freshness and felicity of expression which char- 
 acterize most of his writings, and is a pictur- 
 esque summing up of the miracles wrought 
 by Christ during his earthly life. Where 
 there is a needy soul, he is still at hand with 
 undiminished power to help. Sometimes 
 there is a wish, almost a cry of one's heart, 
 for the personal presence of the Lord Jesus 
 Christ : " If he were here we might be 
 better !" This is what is rebuked by the 
 apostle, Romans 10:6-8. The hymn before 
 us makes reply : " My soul ! the Lord is here." 
 
 393 Loved Unseen. I Pet. I : 8. L. M. 61. 
 
 WF. saw thee not when thou didst come 
 To this poor world of sin and death, 
 
 Nor e'er beheld thy cottage home 
 In that despised Nazareth ; 
 
 But we believe thy footsteps trod 
 
 Its streets and plains, thou Son of God. 
 
 2 We did not see thee lifted high, 
 Amid that wild and savage crew ; 
 
 Nor heard thy meek, imploring cry, 
 
 " Forgive, they know not what they do!" 
 Yet we believe the deed was done, 
 Which shook the earth and vailed the sun. 
 
 3 We stood not by the empty tomb, 
 Wherein thy sacred body lay ; 
 
 Nor sat within that upper room, 
 Nor met thee in the open way ; 
 But we believe that angels said, 
 "Why seek the living with the dead?" 
 
 4 We did not mark the chosen few, 
 
 When thou didst through the clouds ascend, 
 First, lift to heaven their wondering view, 
 
 Then to the earth all prostrate bend ; 
 Yet we believe that mortal eyes 
 Beheld thee taken to the skies. 
 
 5 And now that thou dost reign on high, 
 And thence thy waiting people bless, 
 
 No ray of glory from the sky 
 
 Doth shine upon our wilderness: 
 But we believe thy faithful word, 
 And trust in our redeeming Lord. 
 
 Scarcely any modern hymn has undergone 
 as many changes as the one before us. It 
 first appeared anonymously in 1834 in Songs 
 from the Valley, a collection of sacred poetry 
 compiled by the daughters of an English 
 clergyman. Two years later it was repub- 
 lished in a periodical, with the signature 
 " Anne R. Kirton-Lindsey." The first line 
 was, " We have not seen thy footsteps tread," 
 and the poem was announced to be the work 
 of Mrs. Anne Richter, wife of an English 
 clergyman living at that time as Chaplain of 
 the County Jail at Kirton-Lindsey, Lincoln- 
 shire. An adaptation of the eight stanzas 
 was made in 1838 by Rev. J. H. Gurney and 
 Rev. H. J. Buckoll to fit it for church use ; 
 then in 1850 it was recast by the latter clergy- 
 man alone. The present form is the work of 
 Rev. John Hampden Gurney, and appeared 
 in his Psalms and Hymns for Public Wor- 
 ship, 1851. The poem has been so greatly 
 changed by him as to be virtually an original 
 composition, only the general idea and the 
 refrain, " But we believe," are retained. Many 
 centos from Mr. Gurney's work have found 
 their way into the various collections, and add 
 to the difficulty of tracing the original hymn. 
 
 394 
 
 Light, Way, Truth, Life. 
 
 L. M. 61. 
 
 O LIGHT whose beams jllumine all 
 From twilight dawn till perfect day, 
 
 Shine thou before the shadows fall 
 That lead our wandering feet astray : 
 
 At morn and eve thy radiance pour, 
 
 That youth may love and age adore. 
 
 2 O Way, through whom our souls draw near 
 To yon eternal home of peace, 
 
 Where perfect love shall cast out fear, 
 
 And earth's vain toil and wandering cease : 
 In strength or weakness may we see 
 Our heavenward path, O Lord, through thee. 
 
 3 O Truth, before whose shrine we bow, 
 Thou priceless pearl for all who seek, 
 
 To thee our earliest strength we vow, 
 
 Thy love will bless the pure and meek : 
 When dreams or mists beguile our sight, 
 Turn thou our darkness into light. 
 
 4 O Life, the well that ever flows 
 
 To slake the thirst of those who faint, 
 Thy power to bless what seraph knows ? 
 
 Thy joy supreme what words can paint ? 
 In earth's last hour of fleeting breath 
 Be thou our Conqueror over death. 
 
 5 O Light, O Way, O Truth, O Life, 
 O Jesus, born mankind to save, 
 
 Give thou thy peace in deadliest strife, 
 
 Shed thou thy calm on stormiest wave : 
 Be thou our Hope, our Joy, our Dread, 
 Lord of the living and the dead. 
 
 Among five hymns written by Rev. Dr. 
 Edward Hayes Plumptre for schools and col- 
 leges this one was published in his Lazari(s 
 and Other Poems, 1864. It was included in 
 the Appendix to Hvmns, Ancient and Mod-
 
 LIFE AND CHARACTER. 
 
 507 
 
 ern, 1868, and has become widely popular. 
 The Scripture reference is to John 14:6. 
 
 396 
 
 Divine and Human. 
 
 L. M. 61. 
 
 O LOVE, who formedst me to wear 
 The image of thy Godhead here; 
 Who soughtest me with tender care 
 Through all my wanderings wild and drear; 
 O Love, I give myself to thee, 
 Thine ever, only thine to be. 
 
 2 O Love, who ere life's earliest dawn 
 On me thy choice hast gently laid ; 
 
 O Love, who here as Man wast born, 
 
 And like to us in all things made; 
 
 O Love, I give myself to thee, 
 
 Thine ever, only thine to be. 
 
 3 O Love, who once in time wast slain, 
 Pierced through and through with bitter woe ; 
 
 O Love, who wrestling thus didst gain 
 That we eternal joy might know ; 
 O Love, I give myself to thee, 
 Thine ever, only thine to be. 
 
 This is one of Miss Catharine Winkworth's 
 fine translations which first appeared in her 
 Lyra Germanica, 1858, and has established it- 
 self in popular favor. The original is the work 
 of Johann Scheffler, the mystic to whom Ger- 
 many owes so much of her best religious po- 
 etry, and it was printed in six stanzas of six 
 lines each in his Heilige Seelenlust, 1657. It 
 is related that in 1722 a German missionary 
 in Madras sang it and was so delighted with 
 it that he wished his native scholars to share 
 it with him. He began to work upon a Mala- 
 bar rendering of it the same evening, and did 
 not rest until he had finished it, two hours 
 after midnight. His version met with such 
 success that he translated more than one 
 hundred hymns from the German, and they 
 are still sung in Southern India. 
 
 419 Sinai and Calvary. 
 
 FROM Sinai's cloud of darkness 
 
 The vivid lightnings play, 
 They serve the God of vengeance, 
 
 The Lord who shall repay. 
 Each fault must bring its penance, 
 
 Each sin the avenging blade; 
 For God upholds injustice 
 
 The laws that he hath made. 
 
 2 But Calvary stands to ransom 
 The earth from utter loss, 
 
 In shade than light more glorious, 
 The shadow of the Cross. 
 
 To heal a sick world's trouble, 
 To soothe its woe and pain, 
 
 On Calvary's sacred summit 
 The Paschal Lamb was slain. 
 
 3 The boundless might of Heaven 
 Its law in mercy furled, 
 
 As once the bow of promise 
 O'erarched a drowning world. 
 
 The law said As you keep me 
 It shall be done to you. 
 
 But Calvary- prays Forgive them, 
 They know not what they do. 
 
 4 Almighty God ! direct us 
 To keep thy perfect Law ! 
 
 O blessed Saviour, help us 
 Nearer to thee to draw ; 
 
 75, 6s. D. 
 
 Let Sinai's thunders aid us 
 
 To guard our feet from sin. 
 And Calvary's light inspire us 
 
 The love of God to win. 
 
 Col. John Hay was born in Salem, Indiana, 
 October 8, 1838, and inherited a love of arms 
 from several generations of ancestors who 
 had served in wars both in America and Eu- 
 rope. He was educated at Brown University, 
 and graduated in 1858 with high reputation 
 as a writer. He was admitted to the Bar in 
 
 JOHN HAY. 
 
 1 86 1 , but he went immediately to Washington 
 to become President Lincoln's secretary and 
 trusted friend. He also acted as aide-de-camp, 
 and served for some months as major, being 
 finally brevetted colonel. After the war he 
 held diplomatic positions in Paris, Vienna, and 
 Madrid, but came back to resume literary 
 work in America. He has attained wide rep- 
 utation as an author, but is only known in 
 hymnology by the fine poem which is given 
 here. Before us lies a characteristic letter 
 with a bright scarlet seal of wax, on which is 
 stamped "Quod habeo, Destdero." In this he 
 says : " I wrote the hymn several years ago 
 because I felt like it ; I can say nothing more 
 intelligible than that." Col. Hay resides in 
 Washington, D. C. ; he has a wife and four 
 children ; he is very happy ; his Life of Lin- 
 coln is a prodigious success ; he attends ser- 
 vice in the Presbyterian Church of the Cov- 
 enant. 
 
 It is the doctrinal suggestion of this piece 
 of poetry which gives it its chief value. It 
 contrasts the teaching of the Law and the
 
 508 
 
 THE LORD JESUS CHRIST. 
 
 Gospel, and presents them unoer the figure 
 of Sinai and Calvary : condemnation first, 
 then redemption, full, free, and permanent. 
 Take the story of John Bunyan's experience 
 as a practical illustration : " One day as I was 
 passing in the field, fearing lest yet all was 
 not right, suddenly this sentence fell upon my 
 soul : Thy righteousness is in heaven ; and 
 methought withal I saw with the eyes of my 
 soul Jesus Christ at God's right hand ; there, 
 I say, as my righteousness ; so that wherever 
 I was, or whatever I was a-doing, God could 
 not say of me, He -wants my righteousness, 
 for that was just before him. I also saw, 
 moreover, that it was not my good frame of 
 heart that made my righteousness better, nor 
 yet my bad frame that made my righteous- 
 ness worse ; for my righteousness was Jesus 
 Christ himself, the same yesterday, and to- 
 day, and for ever. Now did my chains fall off 
 my legs indeed. I was loosed from my afflic- 
 tion and irons ; my temptations also flew 
 away, so that from that time those dreadful 
 Scriptures of God left off to trouble me ; now 
 went I also home rejoicing for the grace and 
 love of God. So when I came home I looked 
 to find that sentence, ' Thy righteousness is 
 in heaven,' but could not find such a saying ; 
 wherefore my heart began to sink again, only 
 that was brought to my remembrance, ' He is 
 made unto us of God wisdom, and righteous- 
 ness, and sanctification, and redemption.' By 
 this word I saw the other sentence true. For 
 by this Scripture I saw that the man Christ 
 Jesus, as he is distinct from us as touching 
 his bodily presence, so he is our righteous- 
 ness and sanctification before God. Here, 
 therefore, I lived for some time very sweetly 
 at .peace with God through Christ. Oh ! me- 
 thought, Christ ! Christ ! It was glorious to 
 me to see his exaltation and the worth and 
 the prevalency of all his benefits, and that 
 because now I could look from myself to him, 
 and would reckon that all those graces of 
 God that now were green in me were yet but 
 like those cracked groats and fourpence half- 
 pennies that rich men carry in their purses 
 when their gold is in their trunk at home. 
 Oh, I saw my gold was in my trunk at home ! 
 In Christ my Lord and Saviour ! Now CHRIST 
 
 WAS ALL." 
 
 42O Sin seen at Gethsemane. 75, 6s. D. 
 
 MY sins, my sins, my Saviour ! 
 
 Their guilt I never knew 
 Till, with thee in the desert, 
 
 I near thy passion drew ; 
 Till, with thee in the garden, 
 
 I heard thy pleading prayer, 
 And saw the sweat-drops bloody 
 
 That told thy sorrow there. 
 
 2 Therefore my songs, my Saviour, 
 
 Ev'n in this time of woe, 
 Shall tell of all thy goodness 
 
 To suffering man below. 
 Thy goodness and thy favor, 
 
 Whose presence from above 
 Rejoice those hearts, my Saviour, 
 
 That live in thee and love. 
 
 In the Hymns 'of Love and Praise, by Rev. 
 John S. B. Monsell, LL. D., published in 
 1863, this poem appears with the title " Ash 
 Wednesday " affixed to it. The spirit of peni- 
 tence breathes throughout it, as the writer 
 contemplates the forty days' fasting of our 
 Lord in the wilderness. 
 
 i 
 
 42 I " Man of Sorrows." ys, 6s. D. 
 
 O JESUS, " Man of Sorrows," 
 
 Sole Son of God, the King! 
 What language shall I borrow 
 
 Thy boundless love to sing? 
 No mortal words can measure 
 
 The burdens thou didst take, 
 Accepting pain as pleasure, 
 
 All for my sinful sake. 
 
 2 By thine own kin neglected 
 By trusted ones denied 
 
 By bitter foes rejected, 
 Thorn-crowned and crucified,- 
 
 Earth's hatred and afflictiou 
 In patience thou didst bear, 
 
 Returning benediction 
 For cross and nail and spear. 
 
 3 Had ever love such proving! 
 Was ever love so priced ! 
 
 Ah, what is all my loving 
 Compared with thine, O Christ ! 
 
 'T is scarcely worth the gaining 
 This paltry heart of mine; 
 
 And yet for its obtaining 
 Thou paid'st a price divine. 
 
 This hymn was written by George Spring 
 Dwight, a layman of the American Presby- 
 terian Church all his life. He was born in 
 New York city, December 14, 1835, a direct 
 descendant from President Timothy Dwight, 
 of Yale College. His youth was spent in 
 New York and Brooklyn in business life of 
 various sorts, the leisure moments of which 
 he improved in study and in composition. 
 While yet a boy he showed signs of a deep 
 religious character, and he early became a 
 member of the church. June 27, 1860, he 
 was married to Miss Mary Torrey, who was 
 born in New York city, January 10, 1836. 
 After his marriage he removed to Montclair, 
 N. J., and in 1872 he went abroad for some 
 years' residence in Sweden and Germany. 
 He returned to his own country, enfeebled by 
 business cares, in 1884, and died after long 
 illness in Summit, N. J., August 28, 1886. 
 
 Mr. Dwight 's literary work was his mere 
 recreation, and was done at odd times through 
 most of his life. He published fugitive 
 pieces in periodicals, but not till after his 
 death were his compositions gathered into
 
 RESURRECTION AND ASCENSION. 
 
 509 
 
 a book. The hymn now before us was con- 
 tributed to Laudes Domini for the Sunday- 
 School, 1888. Subsequently it was issued 
 by his daughter in a dainty little volume, 
 The Cool of the Day, and Other Poems, 1892. 
 
 484 
 
 422 The Pierced Side. 7s, 6s. D. 
 
 LORD Jesus, by thy passion, 
 
 To thee I make my prayer ; 
 Thou who in mercy smitest, 
 
 Have mercy, Lord, and spare: 
 Oh, wash me in the fountain 
 
 That floweth from thy side ; 
 Oh, clothe me in the raiment 
 
 Thy blood hath purified. 
 
 2 Oh, hold thou up my goings, 
 
 And lead from strength to strength, 
 That unto thee in Zion 
 
 I may appear at length. 
 Oh, make my spirit worthy 
 
 To join the ransomed throng; 
 Oh, teach my lips \o utter 
 
 That everlasting song. 
 
 3 Oh, give that last, best blessing 
 That even saints can know, 
 
 To follow in thy footsteps 
 
 Wherever thou dost go. 
 Not wisdom, might, or glory, 
 
 I ask to win above ; 
 I ask for thee, thee only, 
 
 O thou eternal Love ! 
 
 Rev. Richard Frederick Littledale, LL. D., 
 was born at Dublin, Ireland, September 14, 
 1833, and educated at Trinity College in that 
 city, graduating with distinction in 1855. 
 He took Holy Orders the following year, 
 and was appointed curate of St. Matthew's, 
 Norwich, England, where he remained until 
 1857, when he removed to the church of St. 
 Mary the Virgin, Soho, London. In 1861 he 
 was compelled by ill health to retire from 
 pastoral work, and he then devoted himself 
 to literature, his publications, which are very 
 numerous, enbracing works upon theological, 
 historical, and liturgical subjects. Dr. Little- 
 dale has written a large number of hymns, 
 some original, others translated from various 
 languages. The one quoted here is from his 
 Priest's Prayer-Book, published in 1864. 433 
 
 43O " Captivity Captive." H. M. 
 
 THE happy morn is come ! 
 
 Triumphant o'er the grave, 
 The Lord hath left the tomb, 
 
 Omnipotent to save : 
 Captivity is captive led ; 
 For Jesus liveth that was dead. 
 
 2 Who now accuseth them 
 For whom their Surety died? 
 
 Who now shall those condemn 
 Whom God hath justified? 
 Captivity, etc. 
 
 3 Christ hath the ransom paid ; 
 The glorious work is done ; 
 
 On him our help is laid, 
 By him our victory won : 
 Captivity, etc. 
 
 4 Hail, the triumphant Lord ! 
 
 The resurrection thou ! 
 We bless thy sacred Word, 
 
 Before thy throne we bow : 
 Captivity, etc. 
 
 The hymn before us is the work of Rev. 
 Thomas Haweis, and was first published in 
 his Carmina Christo, 1792. It was written 
 for an Easter service and its refrain was evi- 
 dently suggested by Ephesians 4:8: " Where- 
 fore he saith, When he ascended up on high, 
 he led captivity captive, and gave gifts unto 
 men." 
 
 "Earth's Redeemer.'' 1 8s, 75. D. 
 
 HALLELUJAH! sing to Jesus! 
 
 His the scepter, his the throne ; 
 Hallelujah ! his the triumph, 
 
 His the victory' alone ; 
 Hark ! the songs of peaceful Zion 
 
 Thunder like a mighty flood ; 
 Jesus out of every nation 
 
 Hath redeemed us by his blood. 
 
 2 Hallelujah ! not as orphans 
 Are we left in sorrow now ; 
 
 Hallelujah ! he is near us, 
 Faith believes, nor questions how ; 
 
 Though the cloud from sight received him, 
 When the forty days were o'er, 
 
 Shall our hearts forget his promise, 
 " I am with you evermore " ? 
 
 3 Hallelujah ! Bread of angels, 
 Thou on earth our food, our stay ! 
 
 Hallelujah ! hear the sinful 
 
 Flee to thee from day to day ; 
 Intercessor, Friend of sinners, 
 
 Earth's Redeemer, plead for me, 
 Where the songs of all the sinless 
 
 Sweep across the crystal sea. 
 
 This poem by William Chatterton Dix was 
 written about 1866, and first published in his 
 Altar Songs, 1867. It was designed especially 
 to aid in supplying a demand for more Eu- 
 charistic hymns in the Church of England ser- 
 vice, and it has passed into many collections 
 in both Great Britain and America. Some- 
 times it is found in a slightly altered or ab- 
 breviated form. 
 
 The True Messiah. 
 
 8s, 75, 45. 
 
 Lo, HE comes, with clouds descending, 
 Once for favored sinners slain ; 
 
 Thousand thousand saints attending 
 Swell the triumph of his train ; 
 
 Hallelujah ! 
 God appears on earth to reign. 
 
 2 Every eye shall now behold him, 
 Robed in dreadful majesty- 
 
 Those who set at naught and sold him, 
 Pierced, and nailed him to the tree, 
 
 Deeply wailing, 
 Shall the true Messiah see. 
 
 3 Yea, Amen ; let all adore thee, 
 High on thine eternal throne : 
 
 Saviour, take the power and glory; 
 Claim the kingdom for thine own. 
 
 Oh, come quickly, 
 Hallelujah ! Come, Lord, come.
 
 5 io 
 
 THE LORD JESUS CHRIST. 
 
 This hymn has passed through so many 
 transformations that its history is somewhat 
 complicated. It is supposed to have been 
 originally the work of Rev. John Cennick, and 
 it is known to have been sung by the congre- 
 gation of the Moravian Chapel, Dublin, April 
 20, 1750. The earliest printed text appeared 
 in the 1752 edition of Cennick's Collection of 
 Sacred Hymns. In 1758 Rev. Charles Wesley 
 published his Hymns of Intercession for All 
 Mankind, the thirty-ninth poem being a ver- 
 sion which corresponds closely with the pres- 
 ent form. The first and second stanzas were 
 identical with our hymn, while the fourth stanza 
 becomes the third here, and is but slightly al- 
 tered. Since the date of Wesley's adaptation 
 countless versions and centos have been made ; 
 more than twenty are now in common use, 
 and many imitations exist. All these testify 
 to the power and beauty of the original, which 
 has inspired so many efforts to rival it. In 
 Anglican Hymnology this is reckoned as No. 
 3 in the First Rank hymns. 
 
 487 Waiting and Watching. 8s, 73, 43. 
 
 O'ER the distant mountains breaking 
 Comes the reddening dawn of day ; 
 
 Rise, my soul, from sleep awaking, 
 Rise, and sing, and watch, and pray : 
 
 'T is thy Saviour, 
 On his bright returning way. 
 
 2 O thou long-expected ! weary- 
 Waits my anxious soul forthee, 
 
 Life is dark, and earth is dreary, 
 Where thy light I do not see : 
 
 O my Saviour, 
 When wilt thou return to me? 
 
 3 Nearer is my soul's salvation, 
 Spent the night, the day at hand ; 
 
 Keep me in my lowly station, 
 Watching for thee, till I stand, 
 
 O my Saviour, 
 In thy bright, thy promised land. 
 
 4 With my lamp well trimmed and burning, 
 Swift to hear and slow to roam, 
 
 Watching for thy glad returning 
 To restore me to my home. 
 
 Come, my Saviour, 
 Thou hast promised : quickly come. 
 
 In the Hymns of Love and Praise of Dr. 
 John S. B. Monsell, 1863, this is found with 
 its definitive title " Second Advent." 
 
 Christian biography would make very evi- 
 dent the fact that the best men and women 
 the world has ever known have, as they grew 
 in grace, grown more and more in the eager- 
 ness of the anticipation with which they have 
 longed for the presence of Jesus the Saviour. 
 To them heaven might have been defined as 
 the place where Christ is. Its supreme Joy 
 would be found in the disclosure of his com- 
 panionship. The weary will have rest, the 
 harassed will receive peace, the sad will be 
 comforted, the parted and the pure will meet 
 
 again. All this is full of glad welcome. 
 But the main anticipation of spiritual believers 
 in looking to the end of their journey centers 
 upon the person of the divine Redeemer. 
 
 495 " How long, O Lord?" 75, 6s. D. 
 
 How long, O Lord our Saviour, 
 Wilt thou remain away? 
 
 Our hearts are growing weary 
 At thy so long delay ; 
 
 Oh, when shall come the moment, 
 When, brighter far than morn, 
 
 The sunshine of thy glory- 
 Shall on thy people dawn ? 
 
 2 How long, O heavenly Bridegroom, 
 
 How long wilt thou delay? 
 And yet how few are grieving 
 
 That thou dost absent stay ! 
 Oh, may our lamps be burning, 
 
 Our loins well girded be, 
 Each longing heart preparing 
 
 With joy thy face to see ! 
 
 Rev. James George Deck published this as 
 an original composition in his Hymns for the 
 Poor of the Flock, 1838. It bears the title, 
 " Second Advent Desired." We are all agreed 
 that the great glory of the future state will 
 be found in the personal companionship of 
 the Lord Jesus Christ somewhere. " Then 
 we which are alive and remain shall be caught 
 up together with them in the clouds, to meet 
 the Lord in the air : and so shall we ever be 
 with the Lord." 
 
 I do not know any class of expositors who 
 believe that saints are to remain, or that Christ 
 is to have his permanent residence, " in the air." 
 Dr. Candlish, in his commentary on the book 
 of Genesis, and Dr. Chalmers, in his sermon 
 on the New Heavens and the New Earth, seem 
 to have thought that this world of ours was 
 going to be purified and then made the home 
 of the redeemed, as it once was the home of 
 our holy race before the fall. Many theolo- 
 gians believe that heaven is a distinct place of 
 abode now, and will be tenanted by all the 
 good and pure in heart, when they shall see 
 God. There are wide differences here. 
 
 But most Christians are under quite pro- 
 found conviction that, as the chief pain and 
 penalty for the wicked is that they shall " be 
 punished with everlasting destruction from 
 the presence of the Lord," so the chief* re- 
 joicing and glory for the justified will be' 
 found in the sharing of that " presence " 
 through eternity. As Samuel Rutherford 
 used to say, " The Lamb is all the glory of 
 Immanuel's land." 
 
 The Triumphant Victor. 
 
 SONS of Zion, raise your songs ; 
 Praise to Zion's King belongs ; 
 His, the Victor's crown and fame : 
 Glory to the Saviour's name ! 
 
 75. D.
 
 COMING AGAIN. 
 
 Sore the strife, but rich the prize, 
 Precious in the Victor's eyes : 
 Glorious is the work achieved 
 Satan vanquished, man relieved ! 
 
 2 Sing we then the Victor's praise ; 
 
 Go ye forth and strew the ways ; 
 
 Bid' him welcome to.his throne: 
 
 He is worthy, he alone ! 
 
 Place the crown upon his brow ; 
 
 Every knee to him shall bow ; 
 
 Him the brightest seraph sings ; 
 
 Heaven proclaims him " King of kings!" 
 
 This is also one of Rev. Thomas Kelly's 
 Hymns on Various Passages of Scripture, 
 1820-26. It is entitled " The Exalted Sav- 
 iour." 
 
 The glory of Jesus Christ is in the presence 
 of the Father, and likewise without beginning 
 and without end. Where was the Saviour 
 previous to his incarnation ? Perhaps it will 
 give to some Bible readers a surprise to be 
 told that the best answer to this question is 
 given in the unfamiliar book of Proverbs 
 (chapter 8) : " The Lord possessed me in the 
 beginning of his way, before his works of old. 
 While as yet he had not made the 
 earth, nor the fields, nor the highest part of 
 the dust of the world. . . . Then I was 
 by him, as one brought up with him : and I 
 was daily his delight, rejoicing always before 
 him." If we simply understand that the Wis- 
 dom of the Old Testament means the same 
 as the Word of the New the divine Logos 
 then we shall put another verse of John easily 
 alongside : " In the beginning was the Word, 
 and the Word was with God, and the Word 
 was God. The same was in the beginning 
 with God." 
 
 5OO " Desire of Nations." 73. D. 
 
 COME, Desire of nations, come! 
 Hasten, Lord,, the general doom ! 
 Hear the Spirit and the Bride ; 
 Come, and take us to thy side: 
 Thou, who hast our place prepared, 
 Make us meet for our reward ; 
 Then, with all thy saints descend 
 Then, our earthly trials end. 
 
 2 Mindful of thy chosen race, 
 Shorten these vindictive days ; 
 Hear us now, and save thine own, 
 Who for full redemption groan ! 
 Now destroy the Man of Sin, 
 
 Now thine ancient flock bring in ! 514 
 
 Filled with righteousness divine, 
 Claim a ransomed world for thine. 
 
 3 Plant thy heavenly kingdom here ; 
 Glorious in thy saints appear : 
 Speak the sacred number sealed, 
 Speak the mystery revealed ; 
 
 Take to thee thy royal power ; 
 Reign ! when sin shall be no more ; 
 Reign ! when death no more shall be ; 
 Reign to all eternity ! 
 
 This is also to be credited to Rev. Charles 
 Wesley. It is in his Hymns occasioned by the 
 
 Earthquake, March 8, 1750. In the midst of 
 that commotion Charles Wesley's sister Hetty 
 Mrs. Wright died in much peace, near 
 Soho Square, London. When all London 
 was in a state of violent consternation, the in- 
 habitants fleeing into the open country, fool- 
 ishly thinking the earthquake might not there 
 reach them, and supposing that the apparent 
 threatenings of the Almighty were against the 
 buildings and not against the citizens of Lon- 
 don, multitudes giving up everything from 
 fear, and crowding round the Wesleys and 
 Whitefield in their homes, at the Foundry, 
 and in Hyde Park, Moorfields, and Kensing- 
 ton, then, and under such exciting circum- 
 stances, the faith of Charles Wesley was 
 manifested by his writing and printing imme- 
 diately such hymns as this. Thus the faith 
 of the Christian poet enabled him to pray for 
 that which the affrighted unbelieving world- 
 lings so much dreaded ! 
 
 5O2 "The Hope of Glory." P. M. 
 
 IN us the hope of glory, 
 
 O risen Lord, art thou ; 
 The first-fruits of the Spirit 
 Are in us now. 
 
 2 Oh, come in all thy glory, 
 Our great ImmanueT ! 
 
 Come forth, our Prince and Saviour, 
 With us to dwell. 
 
 3 Bring thine eternal Sabbath, 
 Bring thine eternal day, 
 
 And cause all grief and sighing 
 To flee away. 
 
 4 To thee, Almighty Father, 
 O Saviour, unto thee, 
 
 To thee, Creator-Spirit, 
 All glory be I 
 
 Of Edward William Eddis, that strange 
 representative of the " Catholic Apostolic 
 Church," or " Irvingites," as some call those 
 mysterious people who claimed to be still 
 able to speak with " tongues," we have here 
 a quaint and good hymn, which he entitled 
 " The Second Advent Desired." It was 
 probably printed on a slip for distribution ; it 
 is not found in his Hymns for the Use of the 
 Churches, nor have we any date for it. 
 
 Watchfulness. S. M. 
 
 YE servants of the Lord ! 
 
 Each in his office wait, 
 Observant of his heavenly word, 
 
 And watchful at his gate. 
 
 2 Let all your lamps be bright, 
 And trim the golden flame ; 
 
 Gird up your loins as in his sight, 
 For awful is his name. 
 
 3 Watch "t is your Lord's command ; 
 And while we speak he 's near ! 
 
 Mark the first signal of his hand, 
 And ready all appear.
 
 512 
 
 THE HOLY SPIRIT. 
 
 4 Oh, happy servant ht, 
 
 In such a posture found ! 
 He shall his Lord with rapture see, 
 
 And be with honor crowned. 
 
 This is taken from Orton's edition of Dr. 
 Philip Doddridge's Hymns published after 
 his death, 1755. He entitled it "Christian 
 Activity and Zeal." The reference is to 
 Matthew 24 : 42-46. 
 
 52O Guidance and Growth. P. M. 
 
 COME thou, oh, come: 
 Sweetest and kindliest, 
 Giver of tranquil rest 
 Unto the weary soul ; 
 In all anxiety 
 
 With power from heaven on high 
 Console. 
 
 2 Come thou, oh, come : 
 Help in the hour of need, 
 Strength of the broken reed, 
 Guide of each lonely one; 
 Orphans' and widows' stay, 
 Who tread in life's hard way- 
 Alone. 
 
 3 Come thou, oh, come: 
 Glorious and shadow-free, 
 Star of the stormy sea ; 
 Light of the tempest-tost ; 
 Harbor our souls to save 
 When hope upon the wave 
 
 Is lost. 
 
 4 Come thou, oh, come: 
 Joy in life's narrow path, 
 Hope in the hour of death, 
 Come, blessed Spirit, come ; 
 Lead thou us tenderly, 
 
 Till we shall find with thee 
 Our home. 
 
 Rev. Gerard Moultrie published this quaint 
 poem in his Hymns and Lyrics, 1867. It is 
 a translation of a Latin poem of the twelfth 
 century, " Vent, jam vent, benignissime ." 
 Who composed the original is not stated : 
 but the fact is announced that in sentiment 
 and phraseology it is almost identical with a 
 prose passage in one of the discourses of St. 
 Anselm of Canterbury. Rev. Samuel Wil- 
 loughby Duffield, in his Latin Hymns, as- 
 sumes that Anselm was the author of it, and 
 then adds a very felicitous rendering of it into 
 English, beginning, " Come, yes, and quickly 
 
 521 The Fount of Light. C. M. 
 
 COME, Holy Ghost ! our hearts inspire, 
 
 Let us thine influence prove ; 
 Source of the old prophetic fire ! 
 
 Fountain of light and love! 
 
 2 Come, Holy Ghost ! for, moved by thee, 
 The prophets wrote and spoke ! 
 
 Unlock the truth thyself the key ; 
 Unseal the sacred book. 
 
 3 Expand thy wings, celestial Dove ! 
 Brood o'er our nature's night ; 
 
 On our disordered spirits move, ' 
 And let there now be light. 
 
 4 God, through himself, we then shall know, 
 
 If thou within us shine ; 
 And sound, with all thy saints below, 
 
 The depths of love divine. 
 
 From Rev. Charles Wesley's Hymns and 
 Sacred Poems, 1740. It is entitled, "Before 
 Reading Holy Scriptures." The sentiment 
 of this song of supplication is excellent for 
 our day. The reference is to I. Peter 
 i : 19-21. It is only the inspired Word of 
 God, clear and inerrant, that can possibly 
 make men know God " through himself." 
 
 541 " The Spirit of Christ." P. M. 
 
 LIGHT, that from the dark abyss 
 Madest all things, none amiss, 
 To share thy beauty, share thy bliss, 
 Come to us : come. 
 
 2 Light, that dost o'er all things reign, 
 Light that dost all life maintain ; 
 
 O Light, that dost create again, 
 Come to us : come. 
 
 3 Light of men, that left the skies, 
 Light that looked through human eyes, 
 And died in darkness as man dies, 
 
 Come to us : come. 
 
 4 Light that stooped to rise and raise, 
 Soared to God above our gaze, 
 
 And still art with us all the days, 
 Come to us : come. 
 
 5 We have done great wrong to thee, 
 Yet we do belong to thee : 
 
 Oh, make our life one song to thee, 
 Come to us : come. 
 
 Rev. Edward Bickersteth Birks, M. A., 
 was born at Kelshall, Herts, England, in 1849, 
 and educated at Cambridge, graduating in 
 1870. He took Holy Orders, and in 1878 be- 
 came curate of St. Mary's, Nottingham. In 
 1 88 1 he was appointed vicar of Trumpington, 
 and three years later he accepted the vicarage 
 of St. Michael's at Cambridge. Mr. Birks is 
 best known as the author of the Metrical Lit- 
 any quoted above, which was first published in 
 Evening Hours, 1871, and later in the Hym- 
 nal Companion. 
 
 552 " The Wondrous Way." ys, 55. 
 
 LET thy wondrous way be known, 
 And let every nation own 
 Thou art God, and thou alone : 
 Spirit, hear our prayer. 
 
 2 Let each one thy glorious name 
 Magnify, and spread thy fame, 
 And thy love let all proclaim : 
 
 Spirit, hear our prayer. 
 
 3 Let the nations join to sing, 
 And let hallelujahs ring 
 
 To the righteous Judge and King : 
 Spirit, hear our prayer. 
 
 4 Then shall blessings from thy hand 
 Fall in showers upon the land, 
 
 And the world in rapture stand : 
 Spirit, hear our prayer. 
 
 We found this excellent litany in an Eng- 
 lish collection, with the name " A. Jackson "
 
 THE HOLY SPIRIT. 
 
 513 
 
 appended to it. Who this author is we have 
 been unable to ascertain ; and this is to be 
 deplored the more, since several other good 
 litanies bear the same name. 
 
 553 " The Spirit searcheth." js, 6s. 
 
 SPIRIT of the Only Wise, 
 Thou in whom all knowledge lies, 
 Reading all with searching eyes- 
 Hear us, Holy Spirit. 
 
 2 Comforter, to whom we owe 
 All that we rejoice to know 
 Of our Saviour's work below, 
 
 Hear us, Holy Spirit. 
 
 3 Spirit, whom our failings grieve, 
 Whom the world will not receive, 
 Who dost help us to believe, 
 
 i Hear us, Holy Spirit. 
 
 4 Spirit, guarding us from ill, 
 Band aright our stubborn will ; 
 Though we grieve thee, patient still 
 
 Hear us, Holy Spirit. 
 
 5 Thou whose grace the Church doth fill, 
 Showing her God's perfect will, 
 Making Jesus present still ; 
 
 Hear us, Holy Spirit. 
 
 The confusion, which has' to be confessed, 
 concerning most of what are denominated 
 " Litanies," is really owing to the fact that 
 the editors and compilers of the hymnals 
 reckon these pieces as supplementary in the 
 same sense as they do doxologies. They rarely 
 give the data we desire. Moreover, the pieces 
 contain as many as twenty stanzas and more, 
 and from these centos are usually prepared. 
 The one now before us is by the Rev. Thomas 
 Benson Pollock, Archdeacon of Chester Ca- 
 thedral, England. 
 
 554 Keeping and Warning. 73, 6s. 
 
 SPIRIT blest, who art adored 
 With the Father and the Word, 
 One eternal God and Lord : 
 Hear us, Holy Spirit. 
 
 2 Holy Spirit, heavenly Dove, 
 Dew descending from above, 
 Breath of life, and fire of love; 
 
 Hear us, Holy Spirit. 
 
 3 Spirit guiding us aright. 
 Spirit making darkness light, 
 Spirit of resistless might ; 
 
 Hear us, Holy Spirit. 
 
 4 Keep us in the narrow way, 
 Warn us when we go astray, 
 Plead within us when we pray ; 
 
 Hear us, Holy Spirit. 
 
 5 Holy, loving, as thou art, 
 Come, and live within our heart, 
 Never from us to depart ; 
 
 Hear us, Holy Spirit. 
 
 This litany, like the one preceding, is the 
 work of Rev. Thomas Benson Pollock. He 
 has issued a volume entitled Metrical Lita- 
 nies for Special Services aud General Use, 
 1870; and since then another, Litany Ap- 
 
 pendix, 1871. In these most of his compo- 
 sitions of this kind can be found. 
 
 569 " Blood of Jesus." 85,55,35. 
 
 PRECIOUS, precious blood of Jesus, 
 
 Shed on Calvary, 
 Shed for rebels, shed for sinners, 
 
 Shed for thee ! 
 
 2 Though thy Sins are red like crimson, 
 
 Deep in scarlet glow, 
 Jesus' precious blood shall wash thee 
 White as snow. 
 
 3 Precious blood that hath redeemed us ! 
 
 All the price is paid ! 
 Perfect pardon now is offered, 
 Peace is made. 
 
 4 Precious blood ! by this we conquer 
 
 In the fiercest fight, 
 Sin and Satan overcoming 
 By its might. 
 
 This characteristic hymn was composed by 
 Miss Frances Ridley Havergal at Ormont 
 Dessons, September, 1874. It was published 
 in 1878, in Loyal Responses, and in Life 
 Chords, 1880. The sentiment of the piece is 
 found in Isaiah i : 18. 
 
 582 The Story of the Cross. 75, 6s. D. 
 
 TELL me the old, old story 
 
 Of unseen things above, 
 Of Jesus and his glory, 
 
 Of Jesus and his |ove. 
 Tell me the story simply, 
 
 As to a little child, 
 For I am weak and weary', 
 
 And helpless and defiled. CHO. 
 
 2 Tell me the story slowly, 
 That I may take' it in 
 
 That wonderful Redemption, 
 
 God's remedy for sin ! 
 Tell me the story often, 
 
 For I forget so soon ! 
 The " early dew " of morning 
 
 Has passed away at noon ! CHO. 
 
 3 Tell me the story softly, 
 With earnest tones and grave ; 
 
 Remember! I 'm the sinner 
 
 Whom Jesus came to save. 
 Tell me that story always, 
 
 If you would really be, 
 In any time of trouble, 
 
 A comforter to me. CHO. 
 
 4 Tell me the same old story 
 When you have cause to fear 
 
 That this world's empty glory 
 
 Is costing me too dear. 
 Yes, and when that world's glory 
 
 Is drawing on my soul, 
 Tell me the old, old story : 
 
 " Christ Jesus makes thee whole." CHO. 
 
 Nothing seems to be known concerning the 
 author of this excellent and popular hymn, 
 except that her name is Miss Katherine Han- 
 key, that she is an Englishwoman, and that 
 in 1866 she published Tto Old, Old Story ; 
 and in 1879, The Old, Old Story, and other 
 Verses ; and between those two dates, some 
 enlargements and revisions bearing the name 
 of Heart to Heart, 1 870. The piece is quite 
 33
 
 514 
 
 THE GOSPEL: ATONEMENT PROVIDED. 
 
 long, and is framed as a Life of Jesus in 
 meter. It has two parts, " The Story Wanted," 
 and " The Story Told." It has appeared in 
 various forms, and been translated into many 
 languages ; sometimes the author has accom- 
 panied it with music. 
 
 The tune to which in this country the 
 hymn is invariably sung was composed by 
 an American, Dr. William Howard Doane. 
 He has related the incident of its origin. 
 " In 1867 I was attending the international 
 meeting of the Young Men's Christian Asso- 
 ciation at Montreal. Among those present 
 was Major-General Russell, then in command 
 of the English forces during the Fenian ex- 
 citement. He arose in the meeting and read 
 the words of the song from a sheet of fools- 
 cap paper, the tears streaming down his 
 bronzed cheeks as he read. I was much im- 
 pressed, and immediately requested the priv- 
 ilege of making a copy. He gave me the 
 copy from which he had read. I wrote the 
 music for the song while on the stage-coach 
 one hot summer afternoon between the Glen 
 Falls House and the Crawford House in the 
 White Mountains. That evening we sung it 
 in the parlors of the hotel and thought it 
 pretty, though we scarcely anticipated the 
 popularity which was subsequently accorded 
 it. It was afterwards published in sheet 
 form in Cincinnati." 
 
 583 The Old, Old Story. 75, 6s. D. 
 
 I LOVE to tell the story 
 
 Of unseen things above, 
 Of Jesus and his glory, 
 
 Of Jesus and his love. 
 
 1 love to tell the story, 
 Because I know 't is true ; 
 
 It satisfies my longings 
 As nothing else can do. CHO. 
 
 2 I love to tell the story : 
 'T is pleasant to repeat 
 
 What seems each time I tell it 
 
 More wonderfully sweet. 
 I love to tell the story : 
 
 For some have never heard 
 The message of salvation, 
 
 From God's own holy word. CHO. 
 
 3 I love to tell the story ; 
 For those who know it best 
 
 Seem hungering and thirsting 
 
 To hear it like the rest. 
 And when, in scenes of glory, 
 
 I sing the NEW, NEW SONG, 
 'T will be the OLD, OLD STORY 
 
 That I have loved so long. CHO. 
 
 This is, to all intents and purposes, part of 
 the preceding hymn, for it is taken from the 
 concluding portion of the poem, and is the 
 complement of the other, as designed by Miss 
 Katherine Hankey. 
 
 584 Jesus' Cross. fs, 6s. D. 
 
 I SAW the cross of Jesus, 
 When burdened wiih my sin ; 
 
 I sought the cross of Jesus, 
 To give me peace within ; 
 
 1 brought my soul to Jesus, 
 He cleansed it in his blood ; 
 
 And in the cross of Jerus 
 I found my peace with God. 
 
 CHO. No righteousness, no merit, 
 
 No Beauty can I plead ; 
 Yet in the cross I glory, 
 My title there I read. 
 
 2 Sweet is the cross of Jesus ! 
 There let my weary heart 
 
 Still rest in peace unshaken, 
 Till with him, ne'er to part ; 
 
 And then in strains of glory 
 I '11 sing his wondrous power, 
 
 Where sin can never enter, 
 And death is known no more. 
 
 CHO. I love the cross of Jesus, 
 It tells me what I am : 
 A vile and guilty creature, 
 Saved only through the Lamb. 
 
 This hymn is selected from the Sacred 
 Poems and Prose, published by Rev. Freder- 
 ick Whitfield, 1 86 1. It comes to nothing to 
 resolve and re-resolve, and then remain the 
 same man. A thorough surrender to Jesus 
 Christ, one that renders the soul a new crea- 
 tion, is alone of value. 
 
 " And lacking this, no man hath health ; 
 And lacking this, no man hath wealth ; 
 For land is trash, and gold is dross, 
 Success is failure, gain is loss, 
 Unless there lives in the human soul, 
 As hither and thither its passions roll, 
 Tossed on the waves of this mortal sea, 
 A hope, and a trust, and a will, and a faith, 
 That is stronger than life, and is stronger than death, 
 And equal to eternity !" 
 
 QO7 Light and Love. 
 
 BEHOLD the Lamb of God ! 
 O thou for sinners slain, 
 Let it not be in vain 
 
 That thou hast died ; 
 Thee for my Saviour let me take, 
 My only refuge let me make 
 
 Thy pierced side. 
 
 2 Behold the Lamb of God ! 
 Into the sacred flood 
 
 Of thy most precious blood 
 
 My soul I cast : 
 
 Wash me and make me clean within 
 And keep me pure from every sin, 
 
 Till life be past. 
 
 3 Behold the Lamb of God ! 
 All hail, Incarnate Word, 
 Thou, everlasting Lord, 
 
 Saviour most blest ; 
 Fill us with love that never faints, 
 Grant us with all thy blessed saints 
 
 Eternal rest. 
 
 4 Behold the Lamb of God ! 
 Worthy is he alone, , 
 That sitteth on the throne 
 
 Of God above; 
 
 One with the Ancient of all days, 
 One with the Comforter in praise, 
 
 All light and love. 
 
 P. M.
 
 INVITATIONS AND WARNINGS. 
 
 515 
 
 The forms in which this hymn appears in 
 the various collections, as well as the fact that 
 many compositions occur with the same first 
 line, keep the critics in a state of general fer- 
 ment. But it is clear that Matthew Bridges 
 is the true author of the stanzas before us, al- 
 though it has to be admitted that great altera- 
 tions have been made in their phraseology, 
 and almost all for improvement. It was pub- 
 lished first in the author's Hymns of the 
 Heart, 1848. He entitled it " Ecce Agnus 
 Dei" and gave this " Behold the Lamb of 
 God," as the introduction of each verse. The 
 Scriptural reference is to John I : 36. 
 
 608 
 
 "Flee for Life." 
 
 THE voice of free grace cries, Escape to the mountain, 
 For Adam's lost race Christ hath opened a fountain ; 
 For sin and uncleanness, and every transgression, 
 His blood flows most freely in streams of salvation. 
 Hallelujah to the Lamb, etc. 
 
 2 Ye souls that are wounded ! oh, flee to the Saviour ! 
 He calls you in mercy, 't is infinite favor; 
 
 Your sins are increasing, escape to the mountain 
 His blood can remove them, it flows from the fountain. 
 Hallelujah to the Lamb, etc. 
 
 3 With joy shall we stand when escaped to the shore ; 
 With harps in our hands we will praise him the more ! 
 We '11 range the sweet plains on the banks of the river, 
 And sing of salvation for ever and ever ! 
 
 Hallelujah to the Lamb, etc. 
 
 Rev. Richard Burdsall was born in 1735 
 and died in 1824, but all other details of his 
 life are lacking, except the one fact that he 
 was an English Wesleyan minister for about 
 sixty years. A volume of his " Memoirs " is 
 said to have been published at York, and to it 
 was appended the hymn which began, " Now 
 Christ he is risen." The second stanza has 
 become the first of our version, and the others 
 have been so much altered in various collec- 
 tions that it is impossible to trace their original 
 form. Indeed, in some cases new stanzas 
 have been added, nobody knows by whom. 
 The original piece contained but two. In 1831 
 Dr. Thomas Hastings published his first vol- 
 ume, Spiritual Songs for Social Worship. 
 In this the hymn has three stanzas, one of 
 which it might be conjectured the compiler 
 himself wrote, for that was his habit some- 
 times. It is likely that Dr. Hastings intro- 
 duced to the American public the hymn as a 
 whole, as well as the tune (sometimes named 
 " Scotland ") with which it is invariably sung. 
 At the bottom of page 89 in Spiritual Songs 
 is printed this very suggestive note : " This 
 tune has, in some respects, a secular origin ; 
 but having been written as a song of wailing 
 for the dead, the association will be found suf- 
 ficiently in character." 
 
 6| 5 Matt, ii : 28. 73. 
 
 COME, said Jesus' sacred voice, 
 
 Come, and make my paths your choice ; 
 
 1 will guide you to your home ; 
 Weary pilgrim, hither come. 
 
 2 Thou who, homeless and forlorn, 
 Long hast borne the proud world's scorn, 
 Long hast roamed the barren waste, 
 Weary wanderer, hither haste. 
 
 3 Hither come, for here is found 
 Balm that flows for every wound ! 
 Peace, that ever shall endure, 
 Rest eternal, sacred, sure. 
 
 Mrs. Anna Laetitia Barbauld wrote this 
 hymn, and it was published in the revised 
 edition of her Poems, 1792. It is a para- 
 phrase of our Lord's invitation, " Come unto 
 me, and I will give you rest," Matthew 
 1 1 : 28. 
 
 659 " Through Peace to Light." C. M. 
 
 1 DO not ask that life may be, 
 O Lord, a pleasant road ; 
 
 Nor that thou wouldest take from me 
 Aught of its weary load. 
 
 2 For one thing chiefly do I plead, 
 Dear Lord, lead me aright ; 
 
 Though strength should fail, and heart should bleed, 
 Lead me through peace to light. 
 
 3 I do not ask to understand 
 My cross, my way to see ; 
 
 Let me in darkness feel thy hand, 
 And simply follow thee. 
 
 4 Joy is like day, but peace divine 
 May rule the quiet night : 
 
 Lead me, till perfect day shall shine, 
 O Lord, through peace to light. 
 
 ADELAIDE A. PROCTER. 
 
 We are indebted for this beautiful and pa- 
 thetic hymn to Miss Adelaide Anne Procter, 
 whose brief life was made valuable by her
 
 CHRISTIAN EXPERIENCE. 
 
 5 l6 
 
 poetic talent. The piece first appeared in her 
 Legends and Lyrics in the enlarged edition, 
 1862, and was entitled " Resignation." With 
 slight changes of rhythm it has become widely 
 popular. 
 
 Lord Bacon says : " Prosperity is the bless- 
 ing of the Old Testament ; adversity is the 
 blessing of the New which carrieth the 
 greater benediction, and the clearer revelation 
 of God's favor. Yet, even in the Old Testa- 
 ment, if you listen to David's harp, you shall 
 hear as many hearse -like airs as carols ; and 
 the pencil of the Holy Ghost hath labored 
 more in describing the afflictions of Job than 
 the felicities of Solomon. Prosperity is not 
 without many fears and distastes : and ad- 
 versity is not without comforts and hopes. 
 We see in needleworks and embroideries, [that] 
 it is more pleasing to have a lively work upon a 
 sad and solemn ground, than to have a dark 
 and melancholy work upon lightsome ground : 
 judge, therefore, [in this] of the pleasure of 
 the heart by the pleasure of the eye. Certainly 
 virtue is like precious odors most fragrant 
 when they are incensed or crushed : for pros- 
 perity doth best discover vice ; but adversity 
 doth best discover virtue." 
 
 674 The Sabbath of the Sea. us, IDS. 
 
 WHEN winds are raging o'er the upper ocean, 
 And billows wild contend with angry roar, 
 
 'T is said, far down, beneath the wild commotion, 
 That peaceful stillness reigneth evermore, 
 
 2 Far, far beneath, the noise of tempests dieth, 
 And silver waves chime ever peacefully, 
 
 And no rude storm, how fierce soe'er it flieth, 
 Disturbs the Sabbath of that deeper sea. 
 
 3 So to the heart that knows thy love, O Purest, 
 There is a temple, sacred evermore ; 
 
 And all the babble of Life's angry voices 
 Dies in hushed stillness at its peaceful door. 
 
 4 Far. far away the roar of passion dieth, 
 
 And loving thoughts rise kind and peacefully, 
 And no rude storm, how fierce soe'er it flieth, 
 Disturbs the soul that dwells, O Lord, in thee. 
 
 Although the writer of this hymn is a poet 
 of no ordinary merit, her claim to immortal- 
 ity rests upon her first novel, the book which 
 may truly be said to have influenced the 
 world, and to have been a most powerful 
 factor in the emancipation of the slaves in 
 this country. Mrs. Harriet Elizabeth Beecher 
 Stowe was born at Litchfield, Connecticut, 
 June 14, iSii.and is the sixth child of the 
 famous preacher Dr. Lyman Beecher. Liv- 
 ing in an atmosphere of utmost mental activ- 
 ity, she early showed unusual talent, and be- 
 fore the age of twenty had begun literary 
 work. In 1836 she married Rev. Calvin E. 
 Stowe, D. D., then a professor at Lane Theo- 
 logical Seminary, Cincinnati, Ohio. During 
 her residence there she frequently visited the 
 
 slave States and acquired an intimate knowl- 
 edge of Southern life. Fugitives were often 
 assisted by her family to escape to Canada, 
 
 MRS. HARRIET 
 
 and she felt with intensity the indifference of 
 Christians to the cruelties involved in slaver) 7 . 
 In 1850 she removed with her husband to 
 Brunswick, Me., where he was made profes- 
 sor in Bowdoin College. Two years after this 
 she went to Andover, Mass., to reside, her 
 husband having become Professor of Sacred 
 Literature in the Seminary there. It was 
 about this time she planned and published 
 " Uncle Tom's Cabin," which has been since 
 translated into more than twenty languages, 
 and has passed into the world's history. It 
 was first given to the public as a serial in 
 The National Era at Washington, D. C., 
 running from June, 1851, to April. 1852; 
 then it was issued in book form, Boston, 
 1852. This wonderful production was fol- 
 lowed at brief intervals by sketches of travel, 
 novels, essays and miscellaneous works, most 
 of them vivid pictures of New England life and 
 character. The hymn given above is one of 
 three which appeared in the Plymouth Collec- 
 tion, 1855, edited by her brother, Rev. Henry 
 Ward Beecher. Mrs. Stowe is at the pres- 
 ent time living in Hartford, Conn. She is 
 now (1893) more than fourscore years old, 
 and is rarely seen in public. A paragraph in 
 a late newspaper says that she sometimes 
 visits the houses of her sister, Mrs. Jonathan 
 Hooker, and of Mrs. Charles Dudley Warner.
 
 CONFLICT WITH SIN. 
 
 517 
 
 Her friends engage her in light conversation 
 and entertain her with singing, of which latter 
 she is very fond. " Mrs. Hooker generally 
 sings the older songs, familiar to Mrs. Stowe 
 in her early days, and preferably old and 
 familiar hymns. These she seems to enjoy 
 more than anything else. In the selection of 
 the hymns, however, Mrs. Stowe always 
 chooses a stirring, lively movement. Any- 
 thing of a slow, melancholy, or sentimental 
 order fails to interest her. As one illustra- 
 tion of the peculiarity of her mental powers, 
 Mrs. Hooker cites the critical attention which 
 her sister gives to hymns familiar to her in 
 her early life. A word omitted, or a wrong 
 word used, she notices on the instant, and 
 makes the correction. Certain lines and 
 ideas appear to strongly impress themselves 
 upon her mind, and her comments are at 
 times very striking." 
 
 675 " Work for Jesus" 6s, 53. 
 
 CHRISTIAN, work for Jesus, 
 
 Who on earth for thee 
 Labored, wearied, suffered, 
 
 Died upon the tree. 
 
 2 Work with lips so fervid 
 That thy words may prove 
 
 Thou hast brought a message 
 From the God of love. 
 
 3 Work with heart that burneth, 
 Humbly at his feet 
 
 Priceless gems to offer, 
 For his crown made meet. 
 
 4 Work with prayer unceasing, 
 Borne on faith's strong wing, 
 
 Earnestly beseeching 
 Trophies for the King. 
 
 5 Work while strength endureth, 
 Until death draw near ; 
 
 Then thy Lord's sweet welcome 
 Thou in heaven shall hear. 
 
 
 
 Mrs. Mary Haslock is named as the author 
 of the hymn quoted here from the English 
 Congregational Church Hymnal, 1887. It 
 bears the title, " Sunday School Festival." 
 We can obtain no information whatever re- 
 garding the personal history of this lady. Her 
 poem is simple, earnest, direct. The teaching 
 is found in John 4 : 35. The fields are whiten- 
 ing to the harvest. Where are the reapers ? 
 As Mrs. Browning said : " Get work ! Be 
 sure 't is better than what you work to get ! " 
 
 681 
 
 At the Cross. 
 
 8s, 6s. 
 
 DRAWN to the cross, which thou hast blessed 
 With healing gifts for souls distressed, 
 To find in thee my life, my rest, 
 Christ Crucified, I come. 
 
 2 Thou knowest all my griefs and fears, 
 Thy grace abused, my misspent years ; 
 Yet now to thee, with contrite tears, 
 Christ Crucified, I come. 
 
 3 Wash me, and take away each stain ; 
 Let nothing of my sin remain ; 
 
 For cleansing, though it be through pain, 
 Christ Crucified, I come. 
 
 4 And then for work to do for thee, 
 Which shall so sweet a service be 
 That angels well might envy me, 
 
 Christ Crucified, 1 come. 
 
 This poem is an illustration of the doctrine 
 of heredity, for the writer's father and grand- 
 father were both distinguished as hymnolo- 
 gists, and their contributions to the songs of 
 the church have been highly prized. Gene- 
 vieve Mary Irons, daughter of Dr. W. J. Irons, 
 was born at Brompton, England, December 
 28, 1855. When she was twenty-one years 
 of age several of her poems were published 
 in the Sunday Magazine. The one quoted 
 here appeared in that periodical in 1880, and 
 was afterward included in her manual for 
 Holy Communion entitled Corpus Christi, 
 1884. In alluding to this piece Miss Irons 
 has said : " I always feel that that hymn is part 
 of me. I am interested and gratified in know- 
 ing that it speaks to the hearts of many who 
 would probably differ from me on most points 
 of doctrine." 
 
 682 " Atoning Blood." P.M. 
 
 1 HEAR thy welcome voice, 
 That calls me, Lord, to thee, 
 
 For cleansing in thy precious blood, 
 That flowed on Calvary. 
 
 CHO. I am coming, Lord ! 
 
 Coming now to thee; 
 Wash me, cleanse me, in the blood 
 That flowed on Calvary ! 
 
 2 Though coming weak and vile, 
 Thou dost my strength assure ; 
 
 Thou dost my vileness fully cleanse, 
 Till spotless all, and pure. CHO. 
 
 3 'T is Jesus calls me on 
 To perfect faith and love, 
 
 To perfect hope, and peace, and trust, 
 For earth and heaven above. CHO. 
 
 4 And he the witness gives 
 To loyal hearts and Tree, 
 
 That every promise is fulfilled 
 If faith but brings the plea. CHO. 
 
 5 All hail ! atoning blood ! 
 All hail ! redeeming grace ! 
 
 All hail ! the gift of Christ, our Lord, 
 Our Strength and Righteousness. CHO. 
 
 Rev. Lewis Hartsough, author of this 
 hymn, was born at Ithaca, N. Y., August 31, 
 1828, and became a clergyman of the Meth- 
 odist Episcopal Church. Very few facts are 
 to be found in connection with his life, but 
 he is known by several hymns contained in 
 Sankey's Sacred Songs and Solos, 1878, to 
 some of which he himself composed the 
 music. Most of these were published long 
 before. The one quoted here is entitled,
 
 SiS 
 
 CHRISTIAN EXPERIENCE. 
 
 "The Divine Invitation." The author died 
 in 1872. 
 
 Humanitarians all need the atonement of 
 the Lord Jesus Christ to save their souls just 
 the same as other men and women. When a 
 day of real decision as to character is reached 
 it is quite possible that " Ben Adhem's 
 name " may not lead " all the rest." " And 
 we know that the Son of God is come, and 
 hath given us an understanding, that we may 
 know him that is true : and we are in him 
 that is true, even in his Son Jesus Christ. 
 This is the true God, and eternal life." 
 
 691 
 
 Saviour and Friend. 
 
 55, 45. 
 
 REST of the weary, joy of the sad ; 
 Hope of the dreary, light of the glad, 
 Home of the stranger, strength to the end ; 
 Refuge from danger, Saviour and Friend. 
 
 2 Pillow where lying, love rests its head ; 
 Peace of the dying, life of the dead ; 
 Path of the lowly, prize at the end : 
 Breath of the holy, Saviour and Friend. 
 
 3 When my feet stumble, I '11 to thee cry, 
 Crown of the humble, cross of the high ; 
 When my steps wander, over me bend, 
 Truer and fonder, Saviour and Friend! 
 
 4 Ever confessing thee, I will raise 
 Unto thee blessing, glory, and praise; 
 All my endeavor, world without end, 
 Thine to be ever, Saviour and Friend ! 
 
 REV. DR. JOHN S. B. MONSELL. 
 
 Among the Hymns of Love and Praise 
 published by Rev. John S. B. Monsell, LL. D., 
 in 1863, this favorite poem appeared with the 
 title, " Jesus the Saviour and Friend." It 
 is characterized by great tenderness and 
 beauty of expression. In the ancient cathe- 
 dral of Chartres there may be found on the 
 fine window over the south door a succinct 
 system of theology according to the belief 
 of the thirteenth century. The virgin, who 
 
 represents the church, or perhaps religion, 
 occupies the central place. Then on one 
 side we see Jeremiah, having Luke seated on 
 his shoulders. Opposice this we discover 
 Ezekiel bearing in like manner John, and 
 Daniel bearing Mark. This was the \vay 
 which those ancient ecclesiastics had of 
 saying the New Testament rested upon the 
 Old. The true method of attack, our op- 
 ponents are ingenious enough to see, is al- 
 ways found in undermining one or the other 
 of these grand divisions of the Word, and 
 then suddenly inferring that the other is gone 
 with it. And our true method of reply is 
 found in showing that each sustains the 
 other in time of peril. Once let it be settled 
 that Jesus is himself God manifest in the 
 flesh, and then everything he says is settled. 
 Whatsoever the eternal Word speaks or does 
 is itself Word. 
 
 701 
 
 Christ Our Rest. C. M. 5!. 
 
 LOVE, that wilt not let me go, 
 I rest my weary soul in thee ; 
 
 1 give thee back the life I owe, 
 That in thine ocean depths its flow 
 
 May richer, fuller be. 
 
 2 O Light, that followest all my way, 
 I yield my flickering torch to thee ; 
 
 My heart restores its borrowed ray, 
 That in thy sunshine's blaze its day 
 May brighter, fairer be. 
 
 3 O Joy, that seekest me through pain, 
 I cannot close my heart to thee ; 
 
 I trace the sunshine through the rain, 
 And feel the promise is not vain 
 That morn shall tearless be. 
 
 4 O Cross, that liftest up my head, 
 I dare not ask to fly from thee ; 
 
 Rev. George Matheson, D. D., was born at 
 Glasgow, Scotland, March 27,1842. Although 
 he became blind while still a youth, he rose 
 above misfortune, and graduated with honor 
 in 1862 at the University of Edinburgh. In 
 1868 he was appointed parish minister at In- 
 nellan, Argyleshire, and afterwards at St. 
 Bernard's, Edinburgh. Dr. Matheson has 
 published several prose works, and a volume 
 of poetry. Of the poem given here its author 
 says : " It was written in the Manse of Innellan 
 one summer evening in 1882. It was com- 
 posed with extreme rapidity, and I felt myself 
 rather in the position of one who was being 
 dictated to than of an original artist. I was 
 suffering from extreme mental distress, and 
 the hymn was the fruit of pain." The piece 
 was first published in the Church of Scotland 
 magazine, Life and Work, in 1883, and has 
 since been included in many different collec- 
 tions.
 
 CONFLICT WITH SIN. 
 
 519 
 
 702 Longing for Peace. C. M. 5!. 
 
 DEAR Lord and Father of mankind, 
 
 Forgive our feverish ways ! 
 Reclothe us in our rightful mind ; 
 In purer lives thy service find, 
 
 In deeper reverence, praise. 
 
 2 In simple trust like theirs who heard, 
 Beside the Syrian sea, 
 
 The gracious calling of the Lord, 
 Let us, like them, without a word 
 Rise up and follow thee. 
 
 3 Oh, Sabbath rest by Galilee ! 
 Oh, calm of hills above, 
 
 Where Jesus knelt to share with thee 
 The silence of eternity, 
 Interpreted by love ! 
 
 4 Drop thy still dews of quietness, 
 Till all our strivings cease: 
 
 Take from our souls the strain and stress ; 
 And let our ordered lives confess 
 The beauty of thy peace. 
 
 This hymn by John Greenleaf Whittier is a 
 fragment taken from a long poem entitled 
 " The Brewing of Soma," and was first pub- 
 lished for church use in Herder's Congrega- 
 tional Hymns, 1884. It bore the heading, 
 " Calmness in God desired." Nothing is more 
 important in the Christian life than instant, 
 cheerful obedience to the commands of God. 
 One day, after an important battle, the head 
 of the army was talking over the events of the 
 day with his officers. He asked the question : 
 " Who has done the best to-day ?" There 
 were many answers concerning this and that 
 officer who had fought bravely. " You are all 
 mistaken," was his reply. " The best man in 
 the field to-day was a private soldier, who was 
 just lifting his arm to strike an enemy, but, 
 when he heard the trumpet sound a retreat, 
 checked himself and dropped his arm without 
 striking the blow. That perfect and willing 
 obedience to the will of his general is the 
 noblest thing that has been done to-day." 
 
 7O4 "Ail is Well. " P.M. 
 
 1 HEAR a sweet voice ringing clear, 
 
 All is well ! 
 It is my Father's voice I hear; 
 
 All is well ! 
 
 Where'er I walk that voice is heard : 
 It is my God, my Father's word, 
 " Fear not, but trust : I am the Lord :" 
 
 All is well ! 
 
 2 Clouds cannot long obscure my sight : 
 
 All is well ! 
 I know there is a land of light ; 
 
 All is well ! 
 
 From strength to strength, from day to day, 
 I tread along the world's highway ; 
 Or often stop to sing or say, 
 
 All is well ! 
 
 3 In morning hours, serene and bright, 
 
 Alt is well! 
 In evening hours or darkening night 
 
 All is well ! 
 
 And when to Jordan's side I come, 
 'Midst chilling waves and raging foam, 
 Oh, let me sing as I go home, 
 
 All is well ! 
 
 Rev. Edwin Paxton Hood was born in 
 London, England, October 24, 1820, and owed 
 his education entirely to his own efforts. He 
 became in 1852 the Independent Minister at 
 Nibley, in Gloucestershire, and remained there 
 until his removal to London in 1857. He 
 held several pastorates, and was always es- 
 pecially active and interested in Sunday- 
 school work. He died in Paris, June 12, 1885. 
 Mr. Hood was a writer and lecturer on 
 various subjects, historical, theological, and 
 artistic. Many of his hymns are in general 
 use, especially those designed for children ; 
 these are full of freshness and simplicity. 
 The one quoted here was written in 1862, and 
 published in his Children's Choir, 1870. The 
 sentiment it suggests is nothing more nor 
 less than perfect trust in our " Father's 
 Word." Some proud people there are who 
 declare that there is nothing in the Bible to 
 entitle it to absolute human confidence. " How 
 is it that thou hast found it so quickly, my 
 v ' Well, if you are tired of the New 
 
 son ?' 
 
 Testament, will you read a bit of Pilgrim's 
 Progress, which we sometimes think stands 
 next to it ? There was a shepherd-boy, who 
 was overheard singing in a gentle voice by 
 himself ; Great-heart called attention to his 
 song : 
 
 " He that is down needs fear no fall ; he that is low, no 
 
 pride; 
 He that is humble ever shall have God to be his guide." 
 
 It was this lad who lived the merriest life, 
 and had most of the herb called heart's-ease 
 in his bosom. He dwelt in the Valley of 
 Humiliation. 
 
 7O7 Our Frail Body. C. M. 
 
 OH, mean may seem this house of clay, 
 
 Yet 't was the Lord's abode ; 
 Our feet may mourn this thorny way, 
 
 Yet here Immanuel trod. 
 
 2 This fleshly robe the Lord did wear ; 
 This watch the Lord did keep; 
 
 These burdens sore the Lord did bear ; 
 These tears the Lord did weep. 
 
 3 This world the Master overcame ; 
 This deatji the Lord did die ; 
 
 Oh, vanquished world ! oh, glorious shame! 
 Oh, hallowed agony ! 
 
 4 Oh, vale of tears, no longer sad, 
 Wherein the Lord did dwell ! 
 
 Oh, holy robe of flesh that clad 
 Our own Immanuel ! 
 
 5 Our very frailty brings us near 
 Unto the Lord of heaven ; 
 
 To every grief, to every tear, 
 Such glory strange is given. 
 
 Another of the fresh hymns of Thomas 
 Hornblower Gill. It was composed in 1850, 
 and first published in Dawson's Psalms and 
 Hymns, 1853. The author has said of this
 
 520 
 
 CHRISTIAN EXPERIENCE. 
 
 that it had had " by far the widest acceptance 
 of all my hymns. It was put into my mouth 
 as the truth of the Incarnation was revealed 
 to me. Its production was a great spiritual 
 event in my own life, as well as an exquisite 
 and unspeakable delight. It wrought power- 
 fully upon my outward life, and introduced 
 me to persons my connection with whom led 
 to a change of residence and furthered the 
 publication of my work, ' The Papal Drama.' " 
 
 708 
 
 P.M. 
 
 Cant, i : 7. 
 
 TELL me, my Saviour ! 
 Where thou dost feed thy flock, 
 Resting beside the rock, 
 
 Cool in the shade : 
 Why should I be as one 
 Turning aside alone, 
 Left, when thy sheep have gone, 
 
 Where I have strayed? 
 
 2 Seek me, my Saviour ! 
 For I have lost the way ; 
 I will thy voice obey ; 
 
 Speak to me here ! 
 Help me to find the gate 
 Where all thy chosen wait : 
 Ere it shall be too late, 
 
 Oh, call me near! 
 
 3 Show me, my Saviour, 
 How I can grow like thee; 
 Make me thy child to be, 
 
 Taught from above : 
 Help me thy smile to win : 
 Keep me safe folded in, 
 Lest I should rove in sin, 
 
 Far from thy love. 
 
 This paraphrase of Song of Solomon i : 7, 
 composed by Rev. Charles Seymour Robin- 
 son, D. D., was first published in his Laudes 
 Domini for the Sunday- School, 1888. "Tell 
 me, O thou whom my soul loveth, where thou 
 feedest, where thou makest thy flock to rest 
 at noon : for why should I be as one that 
 turneth aside by the flocks of thy compan- 
 ions ? " 
 
 7O9 " Cleansethfrom all Sin." 75. 
 
 I AM coming to the cross ; 
 I am poor and weak and blind, 
 
 1 am counting all but dross ; 
 
 I shall full salvation find. 
 
 REF. I am trusting, Lord, in thee, 
 Dear Lamb of Calvary ; 
 Humbly at thy cross I bow ; 
 Save me, Jesus, save me now. 
 
 2 Long my heart has sighed for thee ; 
 Long has evil dwelt within : 
 
 Jesus sweetly speaks to me, 
 
 I will cleanse you from all sin. REF. 
 
 3 Here I give my all to thee, 
 Friends and time and earthly store ; 
 
 Soul and body thine to be 
 Wholly thine for ever more. REF. 
 
 4 In the promises I trust ; 
 Now I feel the blood applied ; 
 
 I am prostrate in the dust 
 I with Christ am crucified. REF. 
 
 It is always very difficult to find out the 
 data (which might better be called the de- 
 sirabilid) of authors who have contributed 
 altogether to what is denominated the " Gos- 
 pel " literature of the present day. Rev. 
 William McDonald, the author of this very 
 popular hymn, was a minister of the Methodist 
 Episcopal Church. He was an American, 
 born in 1820, and his composition bears date 
 1858. The first notice we have of it is in the 
 Baptist Praise Book, 1871. It was doubtless 
 issued before in some Sunday-School collec- 
 tion. Its sentiment is good. 
 
 The story is told of Martin Luther, whose 
 hours of guilt and conviction were so filled 
 with wild and fearful dreams, that once the 
 evil one, Satan, appeared to enter his room, 
 and with an air of insolent triumph dis- 
 played a vast roll of parchment, which he 
 carried in his arms. Luther asked him what 
 that was, and received the alarming reply : 
 " It is a catalogue of all your former sins ! " 
 He leaped from his bed in an impulse of mor- 
 tal agony and terror. With a hollow burst 
 of derisive laughter the fiend threw it on the 
 floor, still holding one end in his hand so that 
 it might easily unroll its awful length. There 
 the frightened man was compelled to read, 
 hour after hour, the terrible list of all the 
 wicked deeds he had done in all his life. 
 There were the offences and follies of his 
 youth. There were the transgressions of his 
 riper years. He groaned in the bitterness of 
 his soul, as he discovered, every now and 
 then, some miserable little vileness, or some 
 daring act of impiety, which he had almost 
 forgotten, but here instantly recognized ; 
 some unseen, undisclosed, secret transgres- 
 sion he had vainly imagined no one had 
 detected, or even conceived he could commit. 
 There they all were ; and, oh, how black the 
 ink seemed, and how imperishable the parch- 
 ment seemed, and how long the great roll 
 seemed, and how tightly the overjoyed devil 
 in his fiery glee held it clenched in his fingers ! 
 There the sins were ; just as he knew now 
 some pen of a recording angel had noted them 
 down ; just as he knew, beyond a doubt 
 now, that God would one time set them be- 
 fore him in array under the light of his coun- 
 tenance. And his heart failed him as he 
 gazed. He bent his head hopelessly in sor- 
 row and shame, with a fearful foreboding of 
 the wrath to come. 
 
 Suddenly the devil called him by name, and 
 pointed to some words along the top of the 
 roll, just where his hand held it. Luther 
 looked up and read aloud : " All sin ;" and 
 then he understood that no one of the many
 
 COURAGE AND CHEER. 
 
 521 
 
 acts, or even thoughts, was to be left out. 
 His form began to shiver, and he says he was 
 seized with a violent fit of trembling. Hell 
 appeared opening at once under his feet. His 
 agony was intense. He could not bear to 
 look at the roll. But Satan kept screaming, 
 " All sin ! all sin !" And at last, in order to 
 afflict him the more, exclaimed : " So says 
 God, so says God all sin, all sin !" Now 
 the man's study of Scripture stood him in ex- 
 cellent stead. For he looked up defiantly, 
 saying: "Where speaks God that word?" 
 And he sprang from his couch, a new thought 
 in his mind. " In what chapter and what 
 verse ? Where says God that ?" he thundered, 
 with clear voice, like a trumpet of challenge. 
 " There, there !" answered the devil, pointing 
 again to the parchment, and putting his fiery 
 finger on the two words, " all sin, all sin." 
 The reformer, brave for a moment with a 
 blessed thought in his heart, snatched the 
 awful list away from his enemy, and, unroll- 
 ing it one turn more in the other direction, 
 discovered, as he hoped he would, the remain- 
 der of the inscription. There it explained 
 itself ; to be sure, Satan had quoted correctly, 
 for he read, " all sin, all sin." But right above 
 these were the other words, as in the Bible : 
 " The blood of Jesus Christ, his Son, cleanseth 
 us from all sin !" So he learned that all that 
 his sins had been massed together upon that 
 roll for was in order to announce that atone- 
 ment had been made completely to cover 
 them. And with a glad cry of exultant joy 
 he awoke, white the devil disappeared with 
 all his parchment of sorrow and woe. 
 
 7 1 9 Day is Breaking. 8s, ys. D. 
 
 CHRISTIANS, up ! the day is breaking, 
 
 Gird your ready armor on ; 
 Slumbering hosts around are waking, 
 
 Rouse ye ! in the Lord be strong ! 
 While ye sleep or idly linger, 
 
 Thousands sink, with none to save ; 
 Hasten ! Time's unerring finger 
 
 Points to many an open grave. 
 
 2 Hark ! unnumbered voices crying, 
 " Save us, or we droop and die ! 
 
 Succor bear the faint and dying, 
 
 On the wings of mercy fly : 
 Lead them to the crystal fountain 
 
 Gushing with the streams of life ; 
 Guide them to the sheltering mountain, 
 
 For the gale with death is rife. 
 
 3 See the blest millennial dawing! 
 Bright the beams of Bethlehem's star : 
 
 Eastern lands, behold the morning ; 
 
 Lo! it glimmers from afar ; 
 O'er the mountain-top ascending. 
 
 Soon the scattered light shall rise, 
 Till, in radiant glory blending, 
 
 Heaven's high noon shall greet our eyes. 
 
 This hymn was composed by Rev. Elbert 
 Stothoff Porter, D. D., of the Reformed 
 Dutch Church in America. It is said to have 
 
 been written for Hymns of the Church, 1869. 
 The author was born in Hillsboro, Somerset 
 County, N. J., October 23, 1820. He gradu- 
 ated at Princeton College, 1839, and for 
 a while contemplated becoming a lawyer, but 
 at last decided upon the ministry, and took a 
 course in the Theological Seminary at New 
 Brunswick, N. J. He was ordained to his 
 first charge as the pastor of a Reformed 
 (Dutch) Church in Chatham Four Corners, 
 N. Y., October 27, 1842. The congregation 
 being scarcely organized, and meeting in a 
 schoolhouse, his official name was that of an 
 evangelist. But his success was excellent, 
 and the church was, January 22, 1843, fully 
 constituted, and he was installed October 17 
 of the same year. There he remained until 
 early in 1850, when he was called to Williams- 
 burgh, L. I., now Brooklyn, E. D., and began 
 his long service in the Bedford Avenue Re- 
 formed (Dutch) Church, where he spent 
 thirty-four useful years. He retired in 1883, 
 and died February 26, 1888, at Claverack, 
 N. Y. 
 
 Dr. Porter was for a long time one of the 
 editors of the Christian Intelligencer. It 
 was the denominational organ of his church. 
 He made it a force. Says his biographer : 
 " No wonder he was a leader. He deserved 
 to be, for he led, taking always the burden 
 upon his own shoulders and going before. 
 He had a reserve of will-power, a masterful 
 captaincy of command ; but usually his sway 
 was that of persuasion and negotiation." 
 Herein is a lesson to be learned by all of us. 
 Let a free, open-hearted Christian go through 
 any church, he will gather twice what others 
 will ; not that he begs harder, not that he 
 cringes more ; but he is a manly follower of 
 the Lord Jesus Christ, and the world knows 
 it. He leads ; and men will follow one who 
 leads worthily. Julius Caesar was once 
 asked how it came that his soldiers kept up 
 so close in the charges of hand-to-hand con- 
 flict. He answered : " I never say, Ite illuc ; 
 but Venite hue." He never ordered them 
 go there he beckoned them come here for 
 himself was ahead. 
 
 73 | Steadiness. 5S, 8s, 55. 
 
 JESUS, who can be 
 
 Once compared with thee ! 
 Source of rest and consolation, 
 Life, and light, and full salvation : 
 
 Son of God, with thee 
 
 None compared can be ! 
 
 2 Thou hast died for me, 
 
 From all misery 
 And distress me to deliver, 
 And from death to save for ever : 
 
 I am by thy blood 
 
 Reconciled to God.
 
 522 
 
 CHRISTIAN EXPERIENCE. 
 
 3 Grant me steadiness, 
 Lord, to run my race, 
 
 Following thee with love most tender, 
 So that Satan may not hinder 
 
 Me by craft or force : 
 
 Further thou my course. 
 
 4 When I hence depart, 
 Strengthen thou my heart ; 
 
 Where thou art, O Lord, convey me ; 
 In thy righteousness array me; 
 
 That at thy right hand 
 
 Joyful I may stand. 
 
 Rev. John Gambold, M. A., was born at 
 Puncheston, Pembrokeshire, England, April 
 10, 1711, and educated at Oxford, graduating 
 in 1730. He took Holy Orders and in 1739 
 became Vicar of Stanton Harcourt, Oxford- 
 shire ; but three years later he decided to 
 join the Moravians. In 1754 he was chosen 
 one of their bishops. His death occurred at 
 Haverford West, September 13, 1771. A 
 number of translations by him were published 
 in the Moravian Hymn Book, 1754, among 
 them this one from a favorite poem by 
 Johann Anastasius Freylinghausen, a cele- 
 brated German divine who was born in 
 Brunswick, December 2, 1670, and educated 
 at the University of Jena, and settled over 
 churches in Glaucha and Halle. He died in 
 the latter town, February 12, 1739, after a 
 long illness. He wrote more than forty 
 hymns, which rank very high for their 
 warmth of feeling and depth of Christian 
 experience. They are still in general use in 
 Germany. 
 
 752 Exod. 40 : 36-38. C. M. D. 
 
 LONG as the darkening cloud abode, 
 
 So long did Israel rest : 
 Nor moved they till the guiding Lord 
 
 In brightness stood confessed: 
 Father of spirits ! Light of life ! 
 
 Now lift the cloudy vail ! 
 Shine forth in fire amid that night 
 
 Whose blackness makes us quail ! 
 
 2 'T is done ! To Christ the power given ; 
 He rends the vail away ; 
 
 O'er earth a splendor pours from heaven 
 That makes our darkness day! 
 
 Rise then and follow, all the host, 
 His glory who precedes ; 
 
 This true Shechinah, which we boast, 
 To the true Canaan leads. 
 
 3 The city there is jasper-built, 
 The sea, a golden fire, 
 
 And underneath the emerald bow 
 
 Sings an immortal choir! 
 Oh, thither lead us, Lord of light ' 
 
 Through all this wilderness ; 
 Till in the glory of that sight 
 
 We perfect are in bliss ! 
 
 Rev. George Richards was born near New- 
 port, R. I., about the year 1755. During the 
 Revolution he was a purser and chaplain in 
 the United States Navy, and after its close 
 he taught a school in Boston. He then be- 
 
 came a Universalist preacher, and was pastor 
 of a church in Portsmouth, N. H., from 
 1793 to 1809. He removed from this charge 
 to one in Philadelphia, where he died in 
 March, 1814. Mr. Richards was the author 
 of a number of hymns, and with S. Lane 
 edited a Universalist Collection \\hich was 
 printed in Boston in 1792. Subsequent books 
 contained other contributions by him, but 
 only the one given here is widely known. In 
 its present form nearly one half of it is by an 
 anonymous writer. 
 
 753 Rom. 8 : 31. C. M. 
 
 GOD'S glory is a wondrous thing, 
 
 Most strange in all its ways, 
 And, of all things on earth, least like 
 
 What men agree to praise. 
 
 2 Oh, blest is he to whom is given 
 The instinct that can tell 
 
 That God is on the field, when he 
 Is most invisible ! 
 
 3 And blest is he who can c'.ivine 
 Where real right doth lie, 
 
 And dares to take the side that seems 
 Wrong to man's blindfold eye ! 
 
 4 Oh, learn to scorn the praise of men ! 
 Oh, learn to lose with God ! 
 
 For Jesus won the world through shame, 
 And beckons thee his road. 
 
 5 And right is right, since God is God ; 
 And right the day must win ; 
 
 To doubt would be disloyalty, 
 To falter would be sin ! 
 
 The hymn from which this is a cento was 
 written by Dr. Frederick W. Faber, and ap- 
 peared in his Jesus and Mary, 1849. It had 
 nineteen stanzas, and was entitled, " The 
 Right Must Win." The first line was, " Oh, 
 it is hard to work for God !" Sometimes 
 accomplishment of desperate enterprise is 
 reached by what seems sheer force of un- 
 conquerable will. Now and then, on the 
 high places of human renown, may be seen 
 the form of some simple-minded hero, alto- 
 gether unconscious of the show he makes, 
 and most likely unaware that he will ever be 
 considered the center of his age or the fine 
 figure of the era. 
 
 Out on the prow of his vessel, looking for 
 land, while his crew mutinies behind him, see 
 the face of Christopher Columbus, searching 
 for a new world ! Deep in the forest at Val- 
 ley Forge, kneeling for prayer, see George 
 Washington, the flicker of the faint camp-fire 
 on his features, while the snow lies around 
 him red with the blood of his shoeless sol- 
 diers ! Then later in the annals of this Repub- 
 lic, see Abraham Lincoln, the morning after 
 our worst defeat set the wires in a quiver 
 and flung the land into awful mourning again ; 
 listen to the quiet words, so quaintly and 
 queerly characteristic " Well, it sets us back
 
 COURAGE AND CHEER. 
 
 523 
 
 a good deal, but we shall do better by and by ; 
 we must keep pegging away !" Under Yalens, 
 the Roman emperor, lived Basil the bishop of 
 Caesarea. The emperor, with his prefect, vis- 
 ited the bishop, and vainly tried to persuade 
 him to abandon his faith. Perceiving that 
 he availed nothing, the prefect, losing pa- 
 tience, resorted to other measures. " Are you 
 not afraid to oppose me ?" he asked. " Why 
 should I fear?" replied Basil; "what will 
 happen ?" The prefect, swelling with rage, 
 gasped out convulsively : " Confiscation, ban- 
 ishment, torture, death !" " Have you noth- 
 ing else ?" asked the undaunted bishop, "for 
 nothing you have spoken has any effect on 
 me. He that has nothing to lose is not afraid 
 of confiscation. Save these threadbare, tat- 
 tered garments, and a few books, I have noth- 
 ing you can take. As to banishment, you 
 cannot banish me, for the earth is the Lord's 
 and the fullness thereof. And as to torture, 
 the first stroke would kill me, and to kill me 
 is to send me to glory." It is not manly, it 
 is not womanly, to give up duty and forsake 
 a covenant. There was one sentence, spoken 
 by Johnson, w r hich Boswell declared he could 
 never read without emotion. " I think," said 
 the great moralist in one of the numbers of 
 the Rambler, " that there is some reason for 
 questioning whether the body and mind are 
 not so proportioned to each other, that the 
 one can bear all which can be inflicted on the 
 other ; whether virtue cannot stand its ground 
 as long as life ; and whether a soul, well- 
 principled, will not sooner be separated than 
 subdued." That rugged old philosopher was 
 not willing to give up that a man's courage 
 w-as firmer than his affection ; he did not be- 
 lieve that a hero could be burned without 
 flinching, and yet could not stand temptation 
 without sin. 
 
 754 Unwavering Trust. C. M. 
 
 FATHER of love, our Guide and Friend, 
 
 Oh, lead us gently on, 
 Until life's trial-time shall end, 
 
 And heavenly peace be won. 
 
 2 We know not what the path may be 
 As yet by us untrod ; 
 
 But we can trust our all to thee, 
 Our Father and our God. 
 
 3 But if some darker lot be good, 
 Oh, teach us to endure 
 
 The sorrow, pain, or solitude, 
 That make the spirit pure. 
 
 4 Christ by no flowery pathway came, 
 And we, his followers here, 
 
 Must do thy will and praise thy name, 
 In hope, and love, and fear. 
 
 5 And, till in heaven we sinless bow, 
 And faultless anthems raise, 
 
 O Father, Son, and Spirit, now 
 Accept our feeble praise. 
 
 From the manuscript of the author, Dr. 
 William Josiah Irons, we learn that this poem 
 was " written for a large Confirmation at 
 Brompton, in 1844, and was published in 
 Lowe's Hymns for the Christian Seasons, 
 1854." That moment in which a young per- 
 son takes a public stand for Christ before the 
 world is full of promise as well as of attract- 
 iveness. What will he be twenty-years from 
 this ? The hope for all his future career 
 rests simply in his union with Jesus Christ, 
 and that turns upon his intensity of regard 
 for the Divine One who is his Master and 
 Model. If his heart is with Immanuel's 
 heart, that fact will mould his character, 
 fashion his life, and fix his destiny. Such a 
 Christian is sure to grow lovely by just lov- 
 ing by just going on in love for Christ. It has 
 been fabled from old times that th,e graceful 
 swan was changed from a most ugly bird 
 into its present beauty merely because of its 
 constancy to its mate. But oh, how Chris- 
 tian fact is sure to outrun even classic fable ! 
 The soul grows wondrously lovely which pours 
 out thus its faithful affection. It beholds 
 Jesus' face, as in a glass, and is changed into 
 the same image, from glory to glory, even as 
 by the Spirit of the Lord. 
 
 755 
 
 Isa. 35 : 8-10. 
 
 SING, all ye ransomed of the Lord, 
 Your great Deliverer sing : 
 
 Ye pilgrims, now for Zion bound, 
 Be joyful in your King. 
 
 2 His hand divine shall lead you on 
 Through all the blissful road, 
 
 Till to the sacred mount you rise, 
 And see your gracious God. 
 
 C. M. 
 
 4 March on in your Redeemer's strength: 
 
 Pursue his footsteps still ; 
 And let the prospect cheer your eye 
 
 While laboring up the hill. 
 
 This is taken from Dr. Philip Doddridge's 
 Hymns founded on Various Texts in the Holy 
 Scriptures, 1755. It is entitled "Joy on the 
 Homeward Way," and the first line reads, 
 " Sing, ye redeemed of the Lord." The al- 
 lusion seems to be to Isaiah 35 : 10: " And 
 the ransomed of the Lord shall return, and 
 come to Zion with songs and everlasting joy 
 upon their heads : they shall obtain joy and 
 gladness, and sorrow and sighing shall flee 
 away." The passage, of course, referred to 
 the journeying back of the Israelites from 
 their captivity in Babylon to the ancient 
 home of their fathers in Jerusalem. The
 
 524 
 
 CHRISTIAN EXPERIENCE. 
 
 moment is chosen in which the long train 
 reaches the ridge behind the slope of Mount 
 Olivet, and the exiles catch the first glimpse 
 of the pathetic old town. They are repre- 
 sented as bursting forth into the songs they 
 could not sing " in a strange land." By an 
 easy rhetorical accommodation the figure is 
 often applied to the people of God drawing 
 nigh the end of their earthly journey, and 
 beholding the heavenly Zion, and opening 
 their lips for a psalm loftier and sweeter than 
 ever before. 
 
 76 I "To Live is Christ." S. M. 
 
 FOR me to live is Christ, 
 
 To die is endless gain ; 
 For him I gladly bear the cross, 
 
 And welcome grief and pain. 
 
 2 A pilgrimage my lot, 
 My home is in the skies ; 
 
 I nightly pitch my tent below, 
 And daily higher rise. 
 
 3 I fare with Christ my Lord ; 
 His path the path I choose; 
 
 They joy who suffer most with him 
 They win who with him lose. 
 
 4 The dawn on distant hills 
 Shines o'er the vales below ; 
 
 The shadows of this world are lost 
 In light to which I go. 
 
 5 My journey soon will end, 
 My scrip and staff laid down : 
 
 Oh, tempt me not with earthly toys 
 I go to wear a crown. 
 
 Many years ago this little hymn of three 
 stanzas was discovered floating around in the 
 newspapers. We picked it up because it 
 seemed to voice the words of the apostle : 
 " For me to live is Christ, and to die is gain," 
 Philippians 1:21. Mere mechanical necessi- 
 ties in the music upon the page required two 
 stanzas more in length ; and we supplied the 
 third and fourth ; and there now is the un- 
 claimed piece going the rounds still. 
 
 762 
 
 The Panoply of God. 
 
 S. M. 
 
 SOLDIERS of Christ, arise, 
 
 And put your armor on, 
 Strong in the strength which God supplies 
 
 Through his eternal Son. 
 
 2 Strong in the Lord of hosts, 
 And in his mighty power, 
 
 Who in the strength of Jesus trusts 
 Is more than conqueror. 
 
 3 Stand, then, in his great might, 
 With all his strength endued, 
 
 And take, to arm you for the fight, 
 The panoply of God 
 
 4 That, having all things done, 
 And all your conflicts past, 
 
 Ye may o'ercome through Christ alone, 
 And stand entire at last. 
 
 This was one of the Rev. Charles Wesley's 
 " Hymns for Believers," and \vas published in 
 
 his Hymns and Sacred Peems, 1749. It con- 
 tained sixteen stanzas of eight lines each, and 
 twelve of these have been divided into three 
 hymns of length suitable for congregational 
 use. The original text has been much altered, 
 and in some cases weakened ; but the various 
 centos are in general use on both sides of the 
 sea. The reference is to Ephesians 6 : 1 1 . 
 
 It is to be feared that too much stress is 
 laid upon the emotional and experimental part 
 of piety in this easy day of ours. Too many 
 young princes go off into dangerous Zulu- 
 land for curious inquiry or mere love of ad- 
 venture. There was (so we are told) once an 
 English poet who took position in a lofty 
 tower that he might see a real battle. He 
 seems to have had great prosperity, for the 
 world has not yet done praising his versified 
 description of the rushing onset, the tumult, 
 and the carnage, " by Iser rolling rapidly." 
 Now nobody need hope to become acquaint- 
 ed with the solemn realities of life by merely 
 gazing out upon it from a protected belfry, as 
 Campbell did on Hohenlinden field. We can- 
 not make a poem out of it. There are awful 
 certainties of exposu r e, and necessities of at- 
 tack, which disdain figures and rhythms of 
 mere music. And, moreover, we are combat- 
 ants, not spectators ; we are in the onset, and 
 the shock is at hand. " There is no discharge 
 in that war." 
 
 768 Prayer for Help. 6s, 45. 
 
 SAVIOUR and Lord of all, 
 
 Turn every heart to thee; 
 Guard us and guide us safe 
 
 Over Life's sea. 
 
 2 When we are full of grief, 
 Victims of anxious fear, 
 
 Give thou our hearts relief, 
 Jesus, be near. 
 
 3 Brighten our darkest hour, 
 Till the last hour shall come ; 
 
 Then, in thy love and power, 
 Oh, take us home ! 
 
 This " Hymn to the Saviour " is taken from 
 the Memoirs of Rev. Thomas Rawson Tay- 
 lor, published in 1836. It appeared also in 
 1853 in the Leeds Hymn- Book, altered to 
 " Jesu, Immanuel." 
 
 769 " In Perils Oft." js. 
 
 OFT in danger, oft in woe, 
 Onward, Christians, onward go : 
 Fight the fight, maintain the strife, 
 Strengthened with the bread of life. 
 
 2 Onward, Christians, onward go, 
 Join the war and face the foe : 
 Will ye flee in danger's hour? 
 Know ye not your Captain's power? 
 
 3 Let your drooping hearts be glad : 
 March in heavenly armor clad : 
 Fight, nor think the battle long; 
 Victory soon shall tune your song.
 
 COURAGE AND CHEER. 
 
 525 
 
 4 Let not sorrow dim your eye, 
 Soon shall every tear be dry ; 
 
 Let not fears your course impede, 
 Great your strength, if great your need. 
 
 5 Onward then in battle move, 
 More than conquerors ye shall prove ; 
 Though opposed by many a foe, 
 Christian soldiers, onward go. 
 
 This poem, as we have it at present, is the 
 result of various changes. It was written 
 originally by Henry Kirke White upon the 
 back of a mathematical paper, and came into 
 the hands of the compiler of Collyer's Hymns, 
 Partly Collected and Partly Original, 1812, 
 as a fragment which had to be completed in 
 order to fit it for use. Mrs. Fuller-Maitland 
 in 1827 compiled Hymns for Private Devo- 
 tion, and in this an enlarged form of the 
 poem was made by her daughter Frances, 
 then only fourteen years old. In Bickersteth's 
 Christian Psalmody, 1833, this text is given 
 with some alterations, and still another ver- 
 sion is to be found in Hall's Miter Hymn- 
 Book, 1836. These four sources have pro- 
 duced the poem as it is to-day. It is a war- 
 like hymn, and yet it is familiarly Scriptural : 
 Ephesians 6 : 10-18. Concerning this spiritual 
 panoply we may with profit consult John 
 Bunyan. Perhaps it may be well to note 
 three points which this prince of dreamers 
 has plainly made. First, he calls us to ob- 
 serve that Christian, in all his splendid accou- 
 trement, had been provided with no armor 
 for his back, so that he felt it necessary, when 
 the bellowing fiend drew near, "to venture 
 and stand his ground," since to turn would 
 give him greater advantage to pierce with 
 darts. Then, in the enumeration of weapons, 
 Bunyan mentions " all-prayer " as one which 
 possessed great value and efficiency. For 
 myself, I acknowledge that in my youth I was 
 greatly curious to know what this part of the 
 armor could be. I think I understand more 
 about it now, since I have been in the con- 
 flict. And then Bunyan shows us that in all 
 the panoply Christian wore there was only 
 one thing for attack ; the rest was for mere 
 defence. The sword proved to be the man's 
 reliance ; for when Apollyon had him fairly 
 down, it was only with his great two-edged 
 sword that he gave the fiend a " deadly 
 thrust" which turned the battle; "then, in- 
 deed, he did smile and look upward !" 
 
 77O Strong in Trust. -js. 
 
 LORD, thou art my Rock of strength, 
 
 And my home is in thine arms ; 
 Thou wilt send me help at length, 
 
 And I feel no wild alarms. 
 
 2 When my trials tarn- long, 
 
 Unto thee I look and wait, 
 Knowing none, though keen and strong, 
 
 Can my trust in thee abate. 
 
 3 And this faith I long have nursed 
 Conies alone, O God, from thee; 
 
 Thou my heart didst open first, 
 Thou didst set this hope in me. 
 
 4 Let thy mercy's wings be spread 
 O'er me, keep me close to thee ; 
 
 In the peace thy love doth shed 
 Let me dwell eternally. 
 
 5 Be my all ; in all I do, 
 Let me only seek thy will : 
 
 Where the heart to thee is true, 
 All is peaceful, calm, and still. 
 
 This is another of Miss Catharine Wink- 
 worth's translations, which appeared in the 
 first edition of her Lyra Germanica, 1855. It 
 has been considerably shortened to fit it for 
 present use, and the first line has been altered. 
 The original is one of August Hermann 
 Francke's finest hymns. It was written in 
 memory of the wife of a professor at Halle, 
 and appended to the funeral sermon which 
 was preached by Francke at Glaucha, No- 
 vember i , 1711. The lady was one who had 
 suffered greatly both in body and mind, but 
 bore all her afflictions with patient resigna- 
 tion, and the hymn is known to be a " clear 
 mirror of its author's heart and life expe- 
 riences." 
 
 77 | " The Shadow of a Rock." 75. 
 
 SHADOW of a mighty Rock, 
 
 Stretching o'er a weary land, 
 Hide me from the tempest's shock, 
 
 Let me in thy shelter stand. 
 
 2 When thy presence, O my God, 
 Brighter is than I can see. 
 
 Shadow on the heavenward road, 
 Let me find my shade in thee. 
 
 3 Out of thee are shades of death, 
 Weary ways, and hours unblest ; 
 
 Shadow of the Rock, beneath 
 Thee alone are joy and rest. 
 
 4 Till the race of life be run, 
 Till my soul in rest be laid, 
 
 God of gods, thou art my sun ; 
 Son of God, be thou my shade ! 
 
 This was taken from Hymns of Love and 
 Praise, 1863, written by Rev. John S. B. Mon- 
 sell, LL. D. He entitled it " Jesus, the Rock of 
 Ages." It is one of the most dignified and 
 noble lyrics this author ever made. Its ref- 
 erence is evidently to Isaiah 32 : 2 : " And a 
 man shall be as an hiding-place from the wind, 
 and a covert from the tempest ; as rivers of 
 water in a dry place, as the shadow of a great 
 rock in a weary land." 
 
 776 Penuel.Gen. 32 . 31. 
 
 COME, O thou Traveler unknown ! 
 
 Whom still I hold, but cannot see, 
 My company before is gone, 
 
 And I am left alone with thee : 
 With thee all night I mean to stay, 
 And wrestle till the break of day. 
 
 L. M. 61.
 
 5 26 
 
 CHRISTIAN EXPERIENCE. 
 
 2 I need not tell thee who I am ; 
 My sin and misery declare ; 
 
 Thyself hast called me by my name ; 
 
 Look on thy hands and read it there: 
 But who, I ask thee, who art thou ? 
 Tell me thy name, and tell me now. 
 
 3 My prayer hath power with God ; the grace 
 Unspeakable I now receive ; 
 
 Through faith I see thee face to face 
 
 I see thee face to face and live ! 
 In vain I have not wept and strove ; 
 Thy nature and thy name is Love. 
 
 4 I know thee, Saviour, who thou art 
 Jesus, the feeble sinner's Friend ; 
 
 Nor wilt thou with the night depart, 
 
 But stay and love me to the end ; 
 Thy mercies never shall remove ; 
 Thy nature and thy name is Love. 
 
 In the Methodist Church it is the almost 
 universal opinion that this one of Rev. 
 Charles Wesley's Hymns and Poems, 1742, is 
 " the most celebrated lyric that he ever 
 wrote." It is founded upon the story of 
 Jacob's wrestling with the Angel, Genesis 
 32 : 24-26. John Wesley is reported to have 
 said that Isaac Watts had said that this sin- 
 gle poem, entitled " Wrestling Jacob," was 
 " worth all the verses he himself had writ- 
 ten." If Dr. Watts ever went off into an 
 enthusiasm so extravagant as that, it is likely 
 that he had a poorer notion of his own work 
 than Christian people since have been led to 
 cherish. This piece is really very poetical 
 and picturesque ; it consists of fourteen stan- 
 zas of six lines each, distributed into three 
 parts, entitled respectively, " The Struggle," 
 " The Name Revealed," and " Victorious 
 Rapture." It cannot be called a hymn except 
 by courtesy ; it is narrative, personal, mystic, 
 grand ; but it is not lyric in structure, nor di- 
 rect in praise. We must all admit it to be 
 one of the finest religious poems in the lan- 
 guage ; but it is almost impossible to sing, 
 and does not bear to be divided. The su- 
 preme height of the thought is reached in the 
 second stanza of the second part ; and that is 
 what makes it such a pity that somebody 
 does not authoritatively change the word 
 " bowels " into " tender mercies," as the schol- 
 ars did in the New Revision. 
 
 777 
 
 In Christ Alone. 
 
 L. M. 61. 
 
 MY hope is built on nothing less 
 Than Jesus' blood and righteousness ; 
 
 1 dare not trust the sweetest frame, 
 But wholly lean on Jesus' name: 
 On Christ, the solid rock, I stand ; 
 All other ground is sinking sand. 
 
 2 When darkness seems to vail his face, 
 I rest on his unchanging grace ; 
 
 In every high and stormy gale, 
 My anchor holds within the vail ; 
 On Christ, the solid rock, I stand ; 
 All other ground is sinking sand. 
 
 3 His oath, his covenant, and blood, 
 Support me in the whelming flood ; 
 When all around my soul gives way, 
 He then is all my hope anci stay : 
 On Christ, the solid rock, I stand ; 
 All other ground is sinking sand. 
 
 Rev. Edward Mote was born in London, 
 January 21, 1797, and having been converted 
 under the preaching of a Dissenting minister, 
 he finally entered the Baptist Church and be- 
 came a pastor. The last twenty-six years of 
 his life were spent as a clergyman in the vil- 
 lage of Horsham, Sussex, where he died, 
 November 13, 1874. Mr. Mote is known as 
 the writer of this poem, which has been 
 called by Bishop Bickersteth " a grand hymn 
 of faith." The author says of it : " One 
 morning it came into my mind as I went to 
 labor to write a hymn on the ' Gracious Ex- 
 perience of a Christian.' As I went up 
 Holborn I had the chorus, ' On Christ, the 
 solid rock, I stand. All other ground is sink- 
 ing sand.' In the day I had the first four 
 verses complete, and wrote them off." The 
 hymn was first sung at the bedside of a 
 dying parishioner, and met with such instant 
 favor that it was printed as a leaflet, and then 
 inserted in the Spiritual Afagazine. In a 
 collection of original and selected poems by 
 Mr. Mote called Hymns of Praise, 1836, it was 
 published with the title, " The Immutable 
 Basis of a Sinner's Hope." 
 
 791 Life of Life. 85,73. 
 
 LABORING and heavy-laden, 
 Wanting help in time of need ; 
 
 Fainting by the way from hunger, 
 " Bread of Life !" on thee we feed. 
 
 2 Thirsting for the springs of water 
 That by love's eternal law 
 
 From the stricken Rock are flowing, 
 "Well of Life !" from thee we draw. 
 
 3 In the land of cloud and shadow, 
 Where no human eye can see, 
 
 Light to those who sit in darkness, 
 " Light of Life !" we walk in thee. 
 
 4 Vexed with passion's hateful bondage, 
 Longing, struggling to be free ; 
 
 Where thy loving banner leads us, 
 " Prince of Life !" we follow thee. 
 
 5 Sick of sense's vain deceivings, 
 Crumbling round us into dust ; 
 
 one in faith's believings, 
 
 Strong aloi 
 
 "Word of Life! 
 
 in thee we trust. 
 
 6 Thou the " Grace of life " supplying, 
 Thou the " Crown of life " wilt give ; 
 
 Dead to sin, and daily dying, 
 " Life of Life," in thee we live. 
 
 This poem by Rev. Dr. John S. B. Mon- 
 sell first appeared in his Hymns of Love and 
 Praise, 1863, and was designed for use at pen- 
 itential and consecration services. It is an 
 eloquent presentation of the varied relations 
 in which Christ, as the source of all life, stands
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 527 
 
 toward believers. " Bread " and " Well," 
 " Light " and " Prince," " Word " and " Life ;" 
 he is indeed the " Grace of life," and the 
 " Crown of life." 
 
 793 Heb. 13:8. P.M. 
 
 796 
 
 Still with Jesus. 
 
 IIS, IOS. 
 
 SAINTS in glory, we together 
 Know the song that ceases never ; 
 Song of songs thou art, O Saviour, 
 All that endless day. 
 
 2 Come, ye angels, round us gather, 
 While to Jesus we draw nearer ; 
 
 In his throne he '11 seat for ever 
 Those for whom he died. 
 
 3 Underneath his throne a river, 
 Clear as crystal, flows for ever, 
 Like his fullness, failing never : 
 
 Hail, enthroned Lamb ! 
 
 4 Oh, the unsearchable Redeemer! 
 Shoreless ocean, sounded never ! 
 Yesterday, to-day, for ever, 
 
 Jesus Christ, the same. 
 
 DR. NEHEMIAH ADAMS. 
 
 Rev. Nehemiah Adams, D. D., was born in 
 Salem, Mass., February 19, 1806, and grad- 
 uated at Harvard College in 1826. He enter- 
 ed the theological seminary at Andover, finish- 
 ing his course of study in 1829. Immediately 
 after he became pastor of a Congregational 
 church in Cambridge, where he remained un- 
 til 1834, when he removed to the Essex Street 
 church in Boston. His pastorate there lasted 
 until his death, October 6, 1878. Dr. Adams 
 wrote several books, some of which were on 
 political subjects, but in hymnology he is only 
 known as the author of two poems. The one 
 given here was first printed in Church Pas- 
 torals, 1864. The Scripture reference is to 
 Revelation 22 : i. 
 
 STILL, still with thee, when purple morning breaketh, 
 
 VVhen the bird waketh and the shadows flee : 
 Fairer than morning, lovelier than the daylight, 
 
 Dawns the sweet consciousness, I am with thee. 
 Alone with thee, amid the mystic shadows, 
 
 The solemn hush of nature newly born ; 
 Alone with thee, in breathless adoration, 
 
 In the calm dew and freshness of the morn. 
 
 2 When sinks the soul, subdued by toil, to slumber, 
 
 Its closing eye looks up to thee in prayer ; 
 Sweet the repose, beneath thy wings o'ershadowing, 
 
 But sweeter still to wake and find thee there. 
 So shall it be at last in that bright morning 
 
 When the soul waketh, and life's shadows flee ; 
 Oh, in that hour, and fairer than day's dawning, 
 
 Shall rise the glorious thought, I am with thee. 
 
 Mrs. Harriet Beecher Stowe, who has done 
 the world such service as a novelist, is known 
 in hymnology chiefly by three contributions 
 which she made to her famous brother's 
 work. When Rev. Henry Ward Beecher 
 compiled his Plymouth Collection in 1855, 
 this poem was included in it, with the title, 
 " Resting in God." We are told concerning 
 the old man Simeon that he was " waiting 
 for the consolation of Israel." Our lives are 
 moulded, our innermost character fashioned, 
 under the full pressure of things around us, 
 to be sure ; but a Christian's future is fixed 
 by the future he sees. Our family altars, our 
 closets of communion, our homes of plenty, 
 our training in this land of schools and 
 churches, our open sanctuaries, our unpro- 
 hibited Bibles, are mighty means of improve- 
 ment. We are in the midst of all which is 
 calculated to influence us powerfully to good. 
 Ringing bells and children's anthems and a 
 free, pure gospel are the most forceful of all 
 benedictions of God, and ought to crowd us 
 up to duty. Something worth having is 
 here ; but there is something better to come. 
 In all the world there is no finer picture for 
 old men to look upon than this of Simeon 
 a happy-hearted, devout believer, with the 
 twilight of life and dawn-light of eternity 
 shining on his face ! 
 
 8IO All in All. C. M. 
 
 1 'VE found the Pearl of greatest price, 
 My heart doth sing for joy; 
 
 And sing I must ; for Christ is mine, 
 Christ shall my song employ. 
 
 2 Christ is my Prophet, Priest, and King: 
 A Prophet full of light, 
 
 My great High-Priest before the throne, 
 My King of heavenly might. 
 
 3 For he indeed is Lord of lords, 
 And he the King of kings : 
 
 He is the Sun of righteousness, 
 With healing in his wings. 
 
 4 Christ is my Peace; he died for me, 
 For me he gave his blood ; 
 
 And as my wondrous Sacrifice, 
 Offered himself to God.
 
 5 28 
 
 CHRISTIAN EXPERIENCE. 
 
 5 Christ Jesus is my All in all, 
 
 My Comfort and my Love, 
 My Life below, and he shall be 
 
 My Joy and Crown above. 
 
 Very few facts are known in regard to the 
 life of the author of this hymn, Rev. John 
 Mason, M. A. The date of his birth is 
 uncertain, but he was educated at Cam- 
 bridge, England, and after taking his de- 
 gree he became curate of Isham. In 1668 
 he was appointed vicar of Stantonbury, 
 Bucks, and five years later took the rectorate 
 of Water-Stratford. He was a man of great 
 spirituality and depth of feeling, a friend of 
 Baxter, who called him " the glory of the 
 Church of England." His death occurred 
 under peculiar circumstances. One night 
 about a month before it he had a vision 
 of Christ, crowned and resplendent. He 
 preached a sermon upon this in which he 
 proclaimed the approach of the Second Ad- 
 vent, and a report spread that this would be 
 at Water-Stratford. Crowds gathered, and 
 great excitement prevailed, singing and 
 leaping and dancing in the streets. The 
 frenzy had scarcely subsided when the aged 
 man died in 1694, still firm in his belief that 
 the end was at hand. Mr. Mason wrote 
 many hymns : the present one was first pub- 
 lished in his Songs of Praise to Almighty 
 God, 1683. It has been altered frequently, 
 especially the first verse, but has always 
 kept a place in the collections. The Scrip- 
 ture reference is to Matthew 1 3 : 46. 
 
 8 I 7 Christ Formed Within. C. M. 
 
 O Jpsus Christ, grow thou in me, 
 
 And all things else recede ; 
 My heart be daily nearer thee, 
 
 From sin be daily freed. 
 
 2 Each day let thy supporting might 
 My weakness still embrace ; 
 
 My darkness vanish in thy light, 
 Thy life my death efface. 
 
 3 In thy bright beams which on me fall, 
 Fades every evil thought ; 
 
 That I am nothing, .thou art all, 
 I would be daily taught. 
 
 4 Make this poor self grow less and less, 
 Be thou my life and aim ; 
 
 Oh, make me daily through thy grace 
 More worthy of thy name. 
 
 Mrs. Elizabeth Lee Smith is the daughter 
 of Rev. William Allen, D. D., the President 
 at Dartmouth College. She was born at 
 Hanover, N. H., in 1817, and in 1843 was 
 married to Rev. Dr. H. B. Smith. Her resi- 
 dence was changed to New York city, when 
 in 1850 her husband became professor in 
 Union Theological Seminary. He died in 
 1877, and now she is living in Lakewood, N. 
 J. Mrs. Smith has made several excellent 
 
 translations ; the one given here is from the 
 German of Rev. Johann Caspar Lavater, who 
 was born in Zurich, November 15, 1741, and 
 studied for the ministry. He became a pas- 
 tor in his native city in 1775, and for nearly 
 twenty-five years was settled first over the 
 Orphanage Church and then over St. Peter's. 
 In September, 1799, the French army under 
 Massena entered Zurich, and Lavater was shot 
 through the body by the treachery of a French 
 grenadier who had just thanked him for an act 
 of charity. He never recovered from this 
 wound, but resigned his pastorate a few months 
 later, and died January 2 , 1 80 1 , deeply lamented. 
 He is known among scientists by his works 
 on Physiognomy, but as a hymn-writer he 
 had great popularity ; more than seven hun- 
 dred of his poems appeared in print. The 
 one quoted above is in his Christliche Lieder, 
 1780. The translation was printed in the 
 British Messenger for November i, 1860, and 
 has been included in many different collec- 
 tions. 
 
 8 1 8 Our Elder Brother. C. M. 
 
 JESUS, when I think of thee, 
 Thy manger, cross, and throne, 
 
 My spirit trusts exultingly 
 In thee, and thee alone. 
 
 2 I see thee in thy weakness first ; 
 Then, glorious from thy shame, 
 
 1 see thee death's strong fetters burst, 
 And reach heaven's mightiest name. 
 
 3 In each, a brother's love I trace 
 By power divine exprest, 
 
 One in thy Father God's embrace 
 As on thy mother's breast. 
 
 4 For me thou didst become a man, 
 For me didst weep and die ; 
 
 For me achieve thy wondrous plan, 
 For me ascend on high. 
 
 5 Oh, let me share thy holy birth, 
 Thy faith, thy death to sin ! 
 
 And, strong amidst the toils of earth, 
 My heavenly life begin. 
 
 In the Life and Letters of Dr. George 
 Washington Bethune, edited in 1 867 by Dr. 
 A. R. Van Nest, we first find the hymn we 
 quote above. It is said to bear date some 
 time in 1847, and to have passed into various 
 collections from the Lyra Sacra Americana 
 in which it was afterwards printed. The 
 poem, as a whole, makes us think of what 
 Robert Browning imagines the minstrel David 
 to say to the distempered Saul : 
 
 " Would I suffer for him that I love? So wouldst thou 
 
 so wilt thou ! 
 So shall crown thee the topmost, ineffablest, uttermost 
 
 crown 
 And thy love fill infinitude wholly, nor leave up nor 
 
 down 
 One spot for the creature to stand in ! It is by no 
 
 breath, 
 Turn of eye, wave of hand, that salvation joins issue 
 
 with death !
 
 LOVE AND COMMUNION WITH CHRIST. 
 
 529 
 
 As thy love is discovered almighty, almighty be proved 
 Thy power, that exists with and for it, of oeing Beloved ! 
 He who did most, shall bear most ; the strongest shall 
 
 stand the most weak. 
 'T is the weakness in strength that I cry for ! my flesh 
 
 that I seek 
 
 In the Godhead ! I seek and I find it. O Saul, it shall be 
 A Face like my face that receives thee ; a Man like to 
 
 me, 
 Thou shall love and be loved by, for ever : a Hand like 
 
 this hand 
 Shall throw open the gates of new life to thee ! See the 
 
 Christ stand ! " 
 
 82 I A Morning Prayer. P. M. 
 
 SAVIOUR ! hear us, we pray, 
 
 . Keep us safe through this day ; 
 
 Keep our lives free from sin, 
 
 And our hearts pure within. 
 
 REF. Jesus, Lord, hear our prayer, 
 May we rest in thy care. 
 
 2 Be our Guardian and Guide; 
 May we walk by thy side 
 Till the evening shades fall 
 Over us over all. 
 
 REF. Jesus, Lord, hear our prayer, 
 May we rest in thy care. 
 
 William Webster Ellsworth was born in 
 Hartford, Conn., October 30, 1855. He now 
 resides in Yonkers, N. Y., and is engaged in 
 the publishing business in New York city. 
 The hymn before us was written for the tune 
 which goes with it, an arrangement made by 
 Augustin Cortada, the organist and choir- 
 master of the First Presbyterian Church in 
 Yonkers. It was first published in The New 
 Laudes Domini, 1892. 
 
 827 Faithful Saviour. ys, 6s. D. 
 
 To thee, O dear, dear Saviour ! 
 
 My spirit turns for rest, 
 My peace is in thy favor, 
 
 My pillow on thy breast ; 
 Though all the world deceive me, 
 
 I know that I am thine, 
 And thou wilt never leave me, 
 
 O blessed Saviour mine ! 
 
 2 In thee my trust abideth, 
 On thee my hope relies, 
 
 O thou whose love provideth 
 
 For all beneath the skies ; 
 O thou whose mercy found me, 
 
 From bondage set me free, 
 And then for ever bound me 
 
 With threefold cords to thee. 
 
 3 Alas, that I should ever 
 Have failed in love to thee, 
 
 The only one who never 
 
 Forgot or slighted me ! 
 Oh, for that choicest blessing 
 
 Of living in thy love, 
 And thus on earth possessing 
 
 The peace of heaven above ! 
 
 This poem, by Rev. John S. B. Monsell, is 
 found in several different arrangements, its 
 original form having been five stanzas of eight 
 lines each. It was first printed in his Hymns 
 of Love and Praise, 1863. The sentiment of 
 the song is unmistakable. It means to assert 
 that Jesus Christ, our Saviour, is in himself a 
 
 sufficiency for all our supreme exigencies of 
 need. Two illustrations from singular sources 
 have lately come to our knowledge. A med- 
 ical man of the highest authority has related 
 the story of a patient under his care, whose 
 case became so desperate that a critical oper- 
 ation was necessary. This promised to be 
 perilous and extremely painful. But the poor 
 fellow was timid ; he was too weak for chlo- 
 roform ; and he was asked if he thought he 
 could brave the pain. After considering a 
 moment, he answered quietly, " I can stand it 
 if you will let me sing." The surgeon said, 
 " Sing away, my friend, as much as you like." 
 So the sufferer sang this hymn : 
 
 " There is a gate that stands ajar, 
 
 And through its portals gleaming, 
 A radiance from the cross afar, 
 A Saviour's love revealing." 
 
 In the other instance it was a very much 
 afflicted patient faced by the same awful 
 necessity of the knife. She must have an 
 anaesthetic perforce, for human nature could 
 not abide the strain. But she was afraid of 
 what she might say in a possible delirium, 
 and so betray her sensitive soul when irre- 
 sponsible. The fact is, she had been wont 
 before her conversion to use her tongue most 
 foully. She was fearful now that she might 
 lapse into her former habits of language. So 
 her pathetic prayer was lifted as the ether was 
 given her : " O Lord, keep thou the door of 
 my mouth ! " and when the rack was over, her 
 first question was, " Did I talk ?" and the 
 answer : " No : you sang." But she pressed 
 the inquiry anxiously : " What was it?" And 
 with tears the nurse replied : " Nothing, 
 dear, but ' Safe in the arms of Jesus,' verse 
 after verse, over and over again." 
 
 83O John 15 : 5. 75, 6s. D. 
 
 1 COULD not do without thee, 
 
 Saviour of the lost ! 
 
 Whose wondrous love redeemed me 
 
 At such tremendous cost ; 
 Thy righteousness, thy pardon, 
 
 Thy precious blood must be 
 My only hope and comfort, 
 
 My glory and my plea. 
 
 2 I could not do without thee, 
 
 1 cannot stand alone, 
 
 I have no strength or goodness, 
 
 No wisdom of my own ; 
 .But thou, beloved Saviour, 
 
 Art all in all to me, 
 And perfect strength in weakness 
 
 Is theirs who lean on thee. 
 
 3 I could not do without thee, 
 For, oh, the way is long, 
 
 And I am often weary, 
 
 And sigh replaces song 
 How could I do without thee? 
 
 I do not know the way ; 
 Thou knpwest, and thou leadest, 
 
 And wilt not let me stray. 
 
 34
 
 530 
 
 CHRISTIAN EXPERIENCE. 
 
 4 I could not do without thee ! 
 
 For life is fleeting fast, 
 And soon in solemn loneness 
 
 The river must be past. 
 But thou wilt never leave me, 
 
 And though the waves roll high, 
 I know thou wilt be with me, 
 
 And whisper, " It is I." 
 
 Among the many hymns of Miss Frances 
 Ridley Havergal scarcely any other expresses 
 such absolute dependence upon Christ's sav- 
 ing grace. This poem was written in May, 
 1873, and printed in Home- Words of that 
 same year, and later in Under the Surface 
 and the Life Mosaic. 
 
 An interesting story has been related in 
 one of our missionary periodicals concerning 
 a faithful minister now laboring in the foreign 
 field. While traveling once in India, he dis- 
 covered, in a retired spot by the wayside, a 
 man lying on the earth. Seen at a distance, 
 he appeared to be asleep. He judged him to 
 be one of those singular heathen devotees so 
 often in that land encountered upon their 
 painful pilgrimages, and supposed that, fa- 
 tigued with his protracted journey, he had 
 fallen on the ground for rest. Coming up to 
 him, however, he found that the man was 
 really in a dying state, just breathing his last. 
 Kneeling down by his side, and solicitous to 
 give help or bring comfort to one in such 
 mortal extremity, he put the question in the 
 native language : " Brother, what is your hope 
 for eternity ?" 
 
 Faintly, but with an expression of delighted 
 surprise, the man replied : " The blood of 
 Jesus Christ his Son cleanseth us from all 
 sin." His strength failed him with the mere 
 repetition of these inspired words, and in a 
 moment more the soul of this unknown be- 
 liever had passed out of human sight and 
 was in the presence of God. Subdued into 
 unutterable emotion at thus suddenly con- 
 fronting death there in so secluded a retreat, 
 the missionary gazed upon the lifeless body, 
 silently wondering who this strange fellow- 
 Christian might be. His eye caught a glimpse 
 of a fragment of paper closely clasped in the 
 dead man's hand. On examination this proved 
 to be a detached leaf of the Bengali Testa- 
 ment ; and on it were traced the words which 
 that Hindu convert had repeated with trust- 
 ful reliance as he floated out alone upon that 
 shoreless sea of eternal existence which rolls 
 all around the world. 
 
 There comes an hour to every individual 
 when that same impressive question must be 
 answered with equal explicitness : " Brother, 
 what is your hope for eternity ?" There will 
 be a day when each one of us will withdraw 
 quietly from the dusty road of human travel 
 
 and seek some undisturbed spot in which to 
 die. A score of wrong replies may be made 
 then, when it will be too late for a man to 
 make any other. That which the Bengali 
 believer made is the only safe one, and that 
 has to be understood earlier. 
 
 83 1 The Good Shepherd. 75, 6s. D. 
 
 O JESUS, ever present, 
 
 O Shepherd, ever kind, 
 Thy very name is music 
 
 To ear, and heart, and mind. 
 It woke my wondering childhood 
 
 To muse on things above; 
 It drew my harder manhood 
 
 With cords of mighty love. 
 
 2 How oft to sure destruction 
 My feet had gone astray, 
 
 Wert thou not, patient Shepherd, 
 
 The guardian of my way ! 
 How oft in darkness fallen, 
 
 And wounded sore by sin, 
 Thy hand has gently raised me, 
 
 And healing balm poured in ! 
 
 3 O Shepherd good, I follow 
 Wherever thou wilt lead ; 
 
 No matter where the pastures, 
 
 With thee at hand to feed. 
 Thy voice, in life so mighty, 
 
 In death shall make me bold : 
 Oh, bring my ransomed spirit 
 
 To thine eternal fold. 
 
 Rev. Lawrence Tuttiett, who was the son 
 of a surgeon in the English Navy, was born 
 at Cloyton, Devonshire, in 1825, and educated 
 at Christ's Hospital and King's College, Lon- 
 don. He was destined at first for the medical 
 profession, but decided to abandon it, and he 
 took Holy Orders in 1848. He was appointed 
 vicar of Lea Marston, Warwickshire, in 1854, 
 and in 1870 became incumbent at St. An- 
 drew's, Scotland. Ten years later he was 
 chosen Prebendary of St. Ninian's Cathedral, 
 Perth. Mr. Tuttiett has published several 
 volumes both of prose and poetry, and many 
 of his hymns are in general use. They are 
 characterized by much earnestness, simplicity, 
 and directness, and possess great merit. The 
 one given above was first printed in his 
 Germs of Thought on the Sunday Services, 
 1864, and subsequently in many collections 
 of hymns. 
 
 843 ' ' My blessed Master. " P. M. 
 
 1 WILL sing for Jesus : 
 
 With his blood he bought me, 
 And all along my pilgrim way 
 His loving hand has brought me. 
 
 CHO. Oh, help me sing for Jesus, 
 
 Help me tell the story 
 Of him who did redeem us, 
 The Lord of life and glory. 
 
 2 Can there overtake me 
 Any dark disaster 
 
 While I can sing for Jesus, 
 My blessed, blessed Master? CHO.
 
 GRACES OF THE SPIRIT. 
 
 531 
 
 3 I will sing for Jesus, 
 
 His name alone prevailing, 
 Shall be my sweetest music 
 
 When heart and flesh are failing. CHO. 
 
 3 Oh, blessed Life ! the soul that soars, 
 When sense of mortal sight is dim, 
 Beyond the sense beyond to him 
 Whose love unlocks the heavenly doors. 
 
 PHILIP PHILLIPS. 
 
 Twenty-five years ago we sang this hymn 
 and tune on the plains of Jericho, as our horses 
 plodded along in the starlit midnight. The 
 party took up the chorus the moment it was 
 reached, no matter who started the solo. 
 Somehow in the course of travel we learned 
 to like it, simple as it is. We have always 
 supposed it to have been composed by Philip 
 Phillips, the admitted author of the music. 
 Of late we have been informed that he did 
 not give to it his name. It has, however, ap- 
 peared in his Singing Pilgrim, 1866, and in 
 some of his other compilations. He was born 
 in Chautauqua County, N. Y., August 13, 
 1834. He was a " boy on a farm " in early 
 life ; but he had a talent for music and a good 
 tenor voice for performing it. He became a 
 " Singing Evangelist " for a profession, and 
 has given concerts, and entertainments of 
 sacred song for years. He has found audi- 
 ences in almost all the cities of the English- 
 speaking world; and has certainly been pop- 
 ular and very useful. He has made some 
 hymns, and many tunes ; these are to be 
 found in the various compilations used for 
 " Gospel Meetings." 
 
 845 Living by Faith. L. M. 
 
 OH, blessed Life ! the heart at rest, 
 When all without tumultuous seems : 
 That trusts a higher Will, and deems 
 That higher Will, not mine, the best. 
 
 2 Oh, blessed Life ! the mind that sees, 
 Whatever change the years may bring, 
 A mercy still in everything, 
 And shining through all mysteries. 
 
 4 Oh, blessed Life ! heart, niind, and soul 
 From self-born aims and wishes free, 
 
 In all at one with Deity, 
 
 And loyal to the Lord's control. 
 
 5 Oh, Life ! how blessed ! how divine ! 
 High Life, the earnest of a higher : 
 Saviour ! fulfill my deep desire, 
 
 And let this blessed Life be mine. 
 
 Rev. William Tidd Matson was born at 
 West Hackney, London, October 17, 1833. 
 He was educated at St. John's College, Cam- 
 bridge, and afterward studied at the Agricul- 
 tural and Chemical College in Kennington. 
 He had been brought up in the Church of 
 England, but at the age of twenty he joined 
 the Methodist New Connexion body, and sub- 
 sequently became a Congregationalism After 
 his theological studies had been completed 
 he entered the ministry and held pastorates 
 at Gosport, Highbury, Portsmouth, and other 
 places. Mr. Matson published several vol- 
 umes of poetry, and some of his hymns are 
 widely used ; the one given above, entitled 
 " Christ the Life of Men," is one of his best. 
 
 846 
 
 Straight Onward. 
 
 L. M. 
 
 FIGHT the good fight with all thy might, 
 Christ is thy strength, and Christ thy right ; 
 Lay hold on life, and it shall be 
 Thy joy and crown eternally. 
 
 2 Run the straight race through God's good grace, 
 Lift up thine eyes, and seek his face ; 
 
 Life with its way before us lies, 
 Christ is the path, and Christ the prize. 
 
 3 Cast care aside, upon thy Guide 
 Lean, and his mercy will provide: 
 Lean, and the trusting soul shall prove 
 Christ is its life, and Christ its love. 
 
 4 Faint not, nor fear ; his arms are near, 
 He changeth not, and thou art dear: 
 Only believe, and thou shall see 
 
 Tha't Christ is all in all to thee. 
 
 This stirring appeal to the courage and 
 faith of believers was written by Rev. Dr. 
 John S. B. Monsell, and appeared first in his 
 Hymns of Lm>e and Praise, 1863. It was en- 
 titled " The Fight of Faith." History tells us 
 of one Vitalis, a godly man, who stood near 
 his friend, Ursinus, a celebrated physician, 
 who was condemned to die for the gospel. The 
 convicted man trembled, wavered, and seemed 
 about to give up his faith, rather than die for 
 it. His friend, Vitalis, came close beside him, 
 and though he knew it would cost him his 
 life, said, " What ! have you been so indus- 
 trious heretofore to preserve men's bodies, 
 and will you now shrink at the saving of your 
 own soul ? Be courageous." He grew strong 
 and brave, and his faithful counselor was 
 condemned and died with him.
 
 532 
 
 CHRISTIAN EXPERIENCE. 
 
 347 In the Light of God. L. M. 857 
 
 GRANT us thy light, that we may know 
 The wisdom thou alone canst give ; 
 That truth may guide where'er we go, 
 And virtue bless where'er we live. 
 
 ' 2 Grant us thy light, that we may see 
 Where error lurks in human lore, 
 And turn our doubting minds to thee, 
 And love thy simple word the more. 
 
 3 Grant us thy light, that we may learn 
 How dead is life from thee apart ; 
 How sure is joy for all who turn 
 
 To thee an undivided heart. 
 
 4 Grant us thy light, in grief and pain, 
 To lift our burdened hearts above; 
 And count the very cross a gain, 
 And bless our Father's hidden love. 
 
 5 Grant us thy light, when soon or late 
 All earthly scenes shall pass away, 
 
 In thee to find the open gate 
 
 To deathless home and endless day. 
 
 Among the hymns of Rev. Lawrence Tut- 
 tiett which have obtained a place in common 
 use is to be found this prayer for the divine 
 light. It was first printed in his Germs of 
 Thought on the Sunday Services, in 1 864. It 
 is comforting always to know that every be- 
 liever who is praying for " light " may surely 
 rind that he will " learn to love (God's) sim- 
 ple word the more." It is to be supposed 
 that all real Christians admit the truth of that 
 military maxim the best defence is a swift 
 attack. Apollos was an experienced and 
 adroit swordsman ; he was " mighty in the 
 Scriptures." To have a weapon in one's hand 
 that is certain to pierce the scales of Apollyon 
 every thrust, is of itself enough to make any 
 one valiant. Most of us have been told the 
 child's story about a mysterious sword which 
 had in its construction a kind of life of its 
 own. It was put in the hand of a coward in 
 order to work his cure. When he tried to 
 run away, it kept him right up to the front of 
 the battle. Whenever he attempted to fling 
 it from him, it clung to his grasp. Whenever 
 he sought to slink out of sight and hide the 
 bright blade in the folds of his uniform, of 
 itself it would leap from the scabbard, and 
 begin smiting the first foe it could touch. By 
 and by he learned to put confidence in it ; for 
 he perceived he never could be beaten as long 
 as that invincible hilt was in his hand. Such 
 a weapon is this " sword of the Spirit, which is 
 the word of God." It will of itself fight, it 
 will of itself conquer, and in the end it will 
 defend and deliver every brave man who trusts 
 it. " I will fight you," said a hard-fisted man 
 once to the saintly Hewitson. " Very well," 
 replied he quietly, taking his Testament from 
 his pocket ; " just wait till I get out my 
 sword." 
 
 Longing for Holiness. 
 
 C. M. 
 
 OH, wherefore, Lord, doth thy dear praise 
 
 But tremble on my tongue ? 
 Why lack my lips sweet skill to raise 
 
 A full, triumphant song? 
 
 2 Oh, make me, Lord, thy statutes learn ; 
 Keep in thy ways iny feet ; 
 
 Then shall my lips divinely burn ; 
 Then shall my songs be sweet. 
 
 3 Each sin I cast away shall make 
 My soul more strong to soar ; 
 
 Each work I do for thee shall wake 
 A strain divine the more. 
 
 4 My voice shall more delight thine ear, 
 The more I wait on thee; 
 
 Thy service bring my song more near 
 The angelic harmony. 
 
 5 Oh, when shall perfect holiness 
 Make this poor voice divine, 
 
 And all harmonious heaven confess 
 No sweeter song than mine? 
 
 This poem by Thomas Hornblower Gill 
 was written in 1849, and first published in 
 G. Dawson's Psalms and Hymns, 1853. It 
 contained seven stanzas of four lines each, 
 but in recent collections has been consider- 
 ably abbreviated for more convenient use. 
 
 858 Meditation. C. M. 
 
 1 THINK of thee, my God, by night, 
 
 And talk of thee by day ; 
 Thy love my treasure and delight, 
 Thy truth my strength and stay. 
 
 2 The day is dark, the night is long, 
 Unblest with thoughts of thee, 
 
 And dull to me the sweetest song, 
 Unless its theme thou be. 
 
 3 So all day long, and all the night, 
 Lordj let thy presence be 
 
 Mine air. my breath, my shade, my light, 
 Myself absorbed in thee. 
 
 This appeared in Dr. John S. B. Monsell's 
 Hymns of Loire and Praise, 1 863. The ref- 
 erence is to Psalm 63 : 5, 6 : " My mouth 
 shall praise thee with joyful lips when I re- 
 member thee upon my bed, and meditate on 
 thee in the night-watches." Meditation is 
 quite a different thing from reverie. The 
 romance of piety never lifts it ; it only re- 
 sembles the plumes of an ostrich, very beauti- 
 ful, but utterly unfit for flying across the 
 plain. When pursued he has to use some- 
 thing besides his feathers to get away from 
 the hunters. Nor is meditation mere specula- 
 tion. A mind groping after, not what is prof- 
 itable, but what is novel, will never be able 
 to grow on what it discovers. To have odd 
 views passes in this age often for having 
 original or valuable views. Meditation is 
 thinking upon truth, and God, and holiness, 
 and heaven, till our hearts are " absorbed " 
 in God.
 
 GRACES OF THE SPIRIT. 
 
 533 
 
 86 1 Disinterested Love. C. M. 
 
 1 LOVEthee, O my God, but not 
 For what I hope thereby ; 
 
 Nor yet because who love thee not 
 Must die eternally. 
 
 2 I love thee, O my God, and still 
 I ever will love thee, 
 
 Solely because my God thou art 
 Who first hast loved me. 
 
 3 For me, to lowest depth of woe 
 Thou didst thyself abase ; 
 
 For me, didst bear the cross, the shame, 
 And manifold disgrace : 
 
 4 For me, didst suffer pains unknown, 
 Blood-sweat and agony, 
 
 Yea, death itself all, all for me, 
 For me, thine enemy. 
 
 5 Then shall I not, O Saviour mine, 
 Shall I not love thee well ? 
 
 Not with the hope of winning heaven, 
 Nor of escaping hell : 
 
 6 Not with the hope of earning aught, 
 Nor seeking a reward, 
 
 But freely, fully, as thyself 
 Hast loved me, O Lord ! 
 
 The Latin original of this hymn, " O Deus, 
 ego amo Te, Nee amo Te ut salves me" is at- 
 tributed to St. Francis Xavier. It is supposed 
 to have been a translation of a Spanish son- 
 net of the sixteenth or seventeenth century, 
 which commenced, " No me mueve, mi Dios, 
 para quererte" The Latin text is to be 
 found in the Psalteriolum Cantionum Cathol- 
 z'carum, Cologne, 1772, and it is from this 
 work that Edward Caswall made the English 
 version before us. It appeared in his Lyra 
 Catholica, 1849, and with various alterations 
 has been accepted and is in many of our col- 
 lections. 
 
 After Dr. Bethune's death the following 
 beautiful hymn, which was evidently written 
 only the day previous, was found in his port- 
 folio. Its devout simplicity and exquisite 
 tenderness give it a fitting place beside such 
 as Toplady's " Rock of Ages," Charles Wes- 
 ley's " Jesus, lover of my soul," and this, " I 
 love thee, O my God, but not for what I hope 
 thereby " : 
 
 " When the time seems short, and death is near, 
 And I am pressed by doubt and fear, 
 And sins, an overflowing tide, 
 Assail my peace on every side, 
 This thought my refuge still shall be, 
 I know my Saviour died for me. 
 
 " His name is Jesus, and he died 
 For guilty sinners crucified ; 
 Content to die, that he might win 
 Their ransom from the death of sin. 
 No sinner worse than I can be, 
 Therefore I know he died for me. 
 
 " If grace were bought, I could not buy : 
 If grace were coined, no wealth have I ; 
 By grace alone I draw my breath, 
 Held up from everlasting death. 
 Yet since I know his grace is free, 
 I know the Saviour died for me. 
 
 " I read God's holy Word, and find 
 Great truths which far transcend my mind 
 And little do I know beside 
 Of thought so high and deep and wide. 
 This is my best theology 
 I know the Saviour died for me. 
 
 " My faith is weak, but 't is thy gift ; 
 Thou canst my helpless soul uplift, 
 And say, ' Thy bonds of death are riven, 
 Thy sins by me are all forgiven, 
 And thou shall live, from guilt set free ; 
 For I, thy Saviour, died for thee.' " 
 
 862 Patience. C. M. 
 
 MY Father, it is good for me 
 
 To trust, and not to trace, 
 And wait with deep humility 
 
 For thy revealing grace. 
 
 2 Lord ! when thy way is in the sea, 
 And strange to mortal sense, 
 
 I love thee in the mystery, 
 I trust thy providence. 
 
 3 I cannot see the secret things 
 In this my dark abode ; 
 
 I may not reach with earthly wings 
 The heights and depths of Goo. 
 
 4 So faith and patience, wait awhile ! 
 Not doubting, not in fear ; 
 
 For soon in heaven my Father's smile 
 Shall render all things clear. 
 
 5 Then shall thou end Time's short eclipse, 
 Us brief, uncertain nighl ; 
 
 Bring in Ihe grand apocalypse ! 
 Reveal Ihe perfecl Lighi ! 
 
 This is another of the numerous poems by 
 Mr. George Rawson, the English lawyer, who 
 has contributed to the service of the church 
 so much that is excellent. We have been for- 
 tunate enough to secure a second likeness of 
 this good man, taken at a different period of 
 his career. The hymn before us was first pub- 
 
 GEORGE RAWSON. 
 
 lished in Dr. Allon's Supplemental Hymns, 
 1868, and bore the heading, " Trust." When 
 we read God's Word we should not waste our 
 time upon what we cannot understand, but 
 try to get good out of what is already clear". 
 A lady had a favorite text, which she fre- 
 quently repeated and which was included in a
 
 534 
 
 CHRISTIAN EXPERIENCE. 
 
 collection she used for daily help : " Fear thou 
 not ; for I am with thee : be not dismayed ; 
 for I am thy God : I will strengthen thee ; 
 yea, I will help thee ; yea, I will uphold thee 
 with the right hand of my righteousness." 
 On the morning of the day she died it was 
 repeated at her bedside, with the remark that 
 it was the text for the day, when she looked 
 up amid her pain and said : "Is that the text 
 for to-day?" and on being informed that it 
 was, she replied, " Oh, then, I will just go 
 home on that." 
 
 863 Purity. 
 
 BLEST are the pure in heart, 
 For they shall see their God ; 
 
 The secret of the Lord is theirs : 
 Their soul is Christ's abode. 
 
 2 The Lord, who left the heavens 
 Our life and peace to bring, 
 
 To dwell in lowliness with men, 
 Their Pattern and their King : 
 
 3 He to the lowly soul 
 Doth still himself impart, 
 
 And for his dwelling, and his throne, 
 
 Chooseth the pure in heart. 
 
 4 Lord ! we thy presence seek : 
 May ours this blessing be ; 
 
 Oh, g'ive the pure and lowly heart, 
 A temple meet for thee. 
 
 S. M. 
 
 REV. JOHN KEBLE. 
 
 The original poem of nineteen stanzas, 
 from which this hymn is taken, is found in 
 the Christian Year of Rev. John Keble. It 
 is dated " October 10, 1819," but it does not 
 seem to have been published till 1827. It 
 states the deepest of all spiritual doctrines 
 with uttermost simplicity ; namely, that purity 
 
 of heart is a " secret of the Lord," and con- 
 sists in the actual indwelling of the Divine 
 Christ in the human soul, " Christ formed in 
 us the hope of glory." This fashions our 
 elementary notion of excellence in piety. It 
 is Jesus Christ's righteousness we discern in 
 the character of a perfect Christian. The 
 Bible is full of this infinite suggestion of a 
 presence of the Saviour in the saint. Every- 
 where in the Scriptures we find a far-reach- 
 ing prediction of such a redemption and of 
 such a redeemer for men. The very texture 
 of the record appears at times designedly 
 transparent, as if it had been intended to 
 adorn what it was not yet quite ready to re- 
 veal. One reads portions of that ancient 
 book, which was all the " Bible " men had 
 when the Epistle to the Hebrews was first 
 written, as the enthusiastic tourist looks at 
 the vail of an Oriental maiden he meets a 
 mere gauze across the beautiful countenance, 
 heightening a loveliness which it hardly pre- 
 tends to conceal. His earliest thought may 
 be, How exquisite is the fabric ! But his ex- 
 clamation comes instantly afterwards, Oh, 
 how sweet is the face ! 
 
 864 Acquiescence. S. M. 
 
 JESUS, I live to thee, 
 
 The loveliest and best ; 
 My life in thee, thy life in me, 
 
 In thy blest love I rest. 
 
 2 Jesus, I die to thee, 
 Whenever death shall come ; 
 
 To die in thee is life to me 
 In my eternal home. 
 
 3 Whether to live or die, 
 
 I know not which is best ; 
 To live in thee is bliss to me, 
 To die is endless rest. 
 
 4 Living or dying, Lord, 
 I ask but to be thine ; 
 
 My life in thee, thy life in me, 
 Makes heaven for ever mine. 
 
 Rev. Henry Harbaugh, D. D., was born 
 near Waynesborough, Pa., October 28, 1817, 
 and was unable to obtain a full collegiate 
 education on -account of the poverty of his 
 parents. He taught school to get means to 
 study, and in 1840 he entered Marshall Col- 
 lege at Mercersburg, Pa., for a time. He 
 was ordained in 1843, and became pastor of 
 the German Reformed Church in Lewis- 
 burg, where he remained until he was called 
 to Lancaster, Pa., in 1850. Subsequently he 
 had charge of a church in Lebanon, and in 
 1863 he was appointed Professor of Theology 
 at Mercersburg, where he died, December 
 28, 1867. Dr. Harbaugh published many 
 religious works, and a volume entitled Hymns 
 and Chants for Sunday Schools, 1861. In
 
 GRACES OF THE SPIRIT. 
 
 535 
 
 this is found the poem quoted here, which 
 bears the date 1850, and is one of his best 
 known pieces. 
 
 867 f or tn Spirit. Psa. 40 : 17. S. M. 
 LORD Jesus, think on me, 
 
 And purge a\vay my sin ; 
 From earth-born passions set me free, 
 And make me pure within. 
 
 2 Lord Jesus, think on me, 
 With many a care opprest, 
 
 Let me thy loving servant be, 
 And taste thy promised rest. 
 
 3 Lord Jesus, think on me, 
 Nor let me go astray ; 
 
 Through darkness and perplexity 
 Point thou the heavenly way. 
 
 4 Lord Jesus, think on me, 
 That, when the flood is passed, 
 
 1 may the eternal brightness see, 
 And share thy joy at last. 
 
 5 Lord Jesus, think on me, 
 That I may sing above 
 
 To Father, Spirit, and to thee, 
 The song of praise and love. 
 
 Rev. Allen William Chatfield, M. A., was 
 born at Chatteris, England, October 2, 1808, 
 and educated at Trinity College, Cambridge, 
 where he graduated in 1831. He took Holy 
 Orders the following year and in 1833 be- 
 came vicar of Stotfold, Bedfordshire, where 
 he remained for fourteen years. In 1847 he 
 was appointed vicar of Much-Marcle, Here- 
 fordshire. Mr. Chatfield has published a 
 number of sermons, but is best known by his 
 Songs and Hymns of the Greek Christian 
 Poets, 1876, in which the above poem was 
 first printed. It is a translation from an 
 Ode of Synesius, who was a native of Cy- 
 rene, born about 375. His descent was so 
 illustrious that his pedigree, which extended 
 through seventeen centuries, was said by Gib- 
 bon the historian to be " unequaled in the 
 history of mankind." He was famous as an 
 orator, statesman, and patriot. In 410 he was 
 made Bishop of Ptolemais, and died in 430. 
 Although there are many odes by him, this 
 tenth one alone has come into general use. 
 It is a beautiful example of the blending of 
 Greek philosophy with Christian adoration. 
 
 868 Genuineness. S. M. 
 
 HELP me, my God, to speak 
 
 True words to thee each day, 
 True let my voice be when I praise, 
 
 And trustful when I pray. 
 
 2 Thy words are true to me, 
 Let mine to thee be true 
 
 The speech of my whole heart and soul, 
 However low and few. 
 
 3 True words of grief for sin, 
 Of longing to be free, 
 
 Of groaning for deliverance, 
 And likeness, Lord, to thee. 
 
 4 True words of faith and hope, 
 
 Of godly joy and grief ; 
 Lord, I believe, oh, hear my cry, 
 
 Help thou my unbelief. 
 
 Another of Dr. Horatius Bonar's lyrics 
 taken from the third series of his Hymns of 
 Faith and Hope, 1867, where it bears the 
 title " Truth Desired." This little story of 
 his own early life, told by the venerable 
 Archdeacon Moule after long years of suc- 
 cessful hand-to-hand work for Christ, is 
 worth keeping in mind. Said he: "It seems 
 to me, I won't say as yesterday, but hardly 
 further back than last week, that the beloved 
 and now long-sainted Charles Bridges came 
 to my dear father's vicarage to give me his 
 blessing, now thirty years ago, before I went 
 to China. I remember the scene as though 
 it were last week. Very simple it was. He 
 came into my dear father's study, gave me 
 his blessing, and said to me, ' Well, Arthur, 
 you are going to China, with its hundreds of 
 millions of souls. Remember, one soul is 
 worth more than all the wealth of the world.' 
 I knew what he meant ; I have remembered 
 it ever since. I bless God that through his 
 great mercy he has permitted me to see the 
 realization of what he meant if you live a 
 whole lifetime there in China, and are but 
 the means of saving one soul, that one soul is 
 worth a lifetime of toil." 
 
 869 "Pure in Heart." S. M. 
 
 REJOICE, ye pure in heart ! 
 
 Rejoice, give thanks, and sing ! 
 Your glorious banner wave on high, 
 
 The cross of Christ your King ! 
 
 2 Still lift your standard high ! 
 Still march in firm array ! 
 
 As warriors, through the darkness toil, 
 Till dawns the golden day ! 
 
 3 At last the march shall end ; 
 The wearied ones shall rest ; 
 
 The pilgrims find their Father's house, 
 Jerusalem the blest. 
 
 4 Then on, ye pure in heart ! 
 Rejoice, give thanks, and sing ! 
 
 Your glorious banner wave on high, 
 The cross of Christ your King ! 
 
 Rev. Edward Hayes Plumptre wrote the 
 hymn before us in May, 1865, for the Choir 
 Festival of Peterborough of that year, and it 
 was first sung in the Cathedral there. It was 
 issued in the author's volume called Lazarus 
 and Other Poems, 1865, and finally included 
 in the Appendix to Hymns, Ancient and Mod- 
 ern. It is the most Widely used of all the fine 
 lyrics this writer has given to us. The refer- 
 ence is to Psalm 20 : 5 : " We will rejoice in 
 thy salvation and in the name of our God we 
 will set up our banners." The church comes 
 vividly before our imagination as a host with
 
 536 
 
 CHRISTIAN EXPERIENCE. 
 
 flags flying, and at the same moment making 
 the air ring with martial songs. Indeed, there 
 is the noblest of all wisdom in the inspired 
 counsel : " Is any among you afflicted ? let him 
 pray. Is any merry ? let him sing psalms." 
 
 87 1 Joy. S. M. 
 
 REJOICE in God alway ; 
 
 When earth looks heavenly bright, 
 When joy makes glad the livelong day, 
 
 And peace shuts in the night. 
 
 2 Rejoice when care and woe 
 The fainting soul oppress ; 
 
 When tears at wakeful midnight flow, 
 And morn brings heaviness. 
 
 3 Rejoice in hope and fear ; 
 Rejoice in life and death ; 
 
 Rejoice when threatening storms are near, 
 And comfort languisheth. 
 
 4 When should not they rejoice 
 Whom Christ his brethren calls, 
 
 Who hear and know his guiding voice 
 When on their heart it falls ? 
 
 5 So, though our path is steep, 
 And many a tempest lowers, 
 
 Shall his own peace our spirits keep, 
 And Christ's dear love be ours. 
 
 Sometimes the first line of this hymn is 
 given as " Rejoice in Christ alway." It was 
 written by Rev. John Moultrie, and published 
 in his Dream of Life, Lays of the English 
 Church, 1843, where it had five stanzas of 
 eight lines each. The Scripture reference 
 would be to Philippians 4 : 4. True Christians 
 ought to be the happiest and most cheerful 
 people in all the world. There was one little 
 formula of great meaning, drawn from An- 
 drew's exclamation, perhaps, which served the 
 strict purpose of a primitive creed to all those 
 new disciples, and which might well become 
 familiar upon our tongues. Philip took it up 
 easily when he proclaimed to Nathanael : 
 " We have found him of whom Moses in the 
 law, and the prophets, did write, Jesus of 
 Nazareth, the son of Joseph." The passionate 
 longing of many a generation was concentrat- 
 ed into that one utterance. We have entered 
 into a fullness they never knew, now in these 
 latter days. " Blessed are the eyes which see 
 the things that ye see. For I tell you that 
 many prophets and kings have desired to see 
 those things which ye see, and have not seen 
 them ; and to hear those things which ye hear, 
 and have not heard them." Murmuring is 
 contagious, and propagates itself far and wide. 
 As men say sometimes, " That disease is 
 catching," and so they beware of it. And 
 what must a Christian be when his neighbors 
 shun him because of his disposition ! There 
 is no more dangerous person on earth for- a 
 companion than just a chronic croaker. 
 
 " Ten thousand thousand precious gifts 
 
 My daily thanks employ ; 
 Nor is the least a cheerful heart 
 That tastes those gifts with joy." 
 
 It is pitiable to think how some of even 
 God's dear children, who would be bravest 
 under violent stress of danger, are insidiously 
 betrayed by what is lowest and meanest in 
 their hearts. The animal pulls down the 
 spiritual nature. Little vexations make us 
 petulant and revengeful. The light word of a 
 criticism, the heat of a summer's day, the 
 frost of a winter's night, the crying of a child 
 in the next chamber, turns us away into com- 
 plaining and starts hard speech and worse 
 spite. And all this shows how much we 
 need a new heart, and how much we need 
 continuing grace after we get it. 
 
 88 1 Self-denial. 8s, 73. 
 
 PILGRIMS in this vale of sorrow, 
 Pressing onward toward the prize, 
 
 Strength and comfort here we borrow 
 From the Hand that rules the skies. 
 
 2 'Mid these scenes of self-denial, 
 We are called the race to run ; 
 
 We must meet full many a trial 
 Ere the victor's crown is won. 
 
 3 Love shall every conflict lighten, 
 Hope shall urge us swifter on ; 
 
 Faith shall every prospect brighten, 
 Till the morn of heaven shall dawn. 
 
 4 On the eternal arm reclining, 
 We at length shall win the day : 
 
 All the powers of earth combining 
 Shall not snatch our crown away. 
 
 This composition, by Dr. Thomas Hast- 
 ings, appeared first in his Doctrinal Hymns 
 and Religious Poems, 1850, with the title 
 " Self-denial," and has come into general use 
 in the American churches. A pathetic illus- 
 tration of the spirit of this hymn is found in 
 a letter of Frances Ridley Havergal pub- 
 lished since her death : " Leamington, August, 
 1878. The Lord has shown me another little 
 step, and of course I have taken it with ex- 
 treme delight. ' Take my silver and my gold ' 
 now means shipping off all my ornaments 
 (including a jewel cabinet which is really fit 
 for a countess) to the Church Missionary 
 House, where they will be accepted and dis- 
 posed of for me. I retain only a brooch or 
 two for daily wear, which are memorials of 
 my dear parents ; also a locket with the only 
 portrait I have of my niece in heaven, my 
 Evelyn ; and her ' two rings,' mentioned in 
 Under the Surface. But these I redeem, so 
 that the whole value goes to the Church Mis- 
 sionary Society. I had no idea I had such a 
 jeweler's shop ; nearly fifty articles are being 
 packed off. I don't thinif I need tell you I 
 never packed a box with such pleasure."
 
 PRIVILEGES OF BELIEVERS. 
 
 537 
 
 884 " Brother's Keeper." Gen. 4:9. 8s, 75. 
 
 BLESSED angels, high in heaven, 
 
 O'er the penitent rejoice ; 
 Hast thou for thy brother striven 
 
 With an importuning voice? 
 
 2 Art thou not thy brother's keeper ? 
 Canst thou not his soul obtain? 
 
 He that wakes his brother sleeper 
 Double light himself shall gain. 
 
 3 Then, when ends this life's short fever, 
 They, who many turn to God, 
 
 Like the stars shall shine for ever 
 In eternal brotherhood ! 
 
 This work of an anonymous author first 
 appeared in Dr. Hastings' Church Melodies, 
 1858, with the title " Care for Others." It 
 contained originally five stanzas of four lines 
 each, and is sometimes reprinted in its full 
 form. No particulars as to its source can be 
 obtained at present. The Scripture reference 
 is to Genesis 4 : 9. 
 
 887 The Beatitudes. L. M. 
 
 BLEST are the humble souls that see 
 Their emptiness and poverty j 
 Treasures of grace to them are given, 
 And crowns of joy laid up in heaven. 
 
 2 Blest are the meek, who stand. afar 
 From rage and passion, noise and war; 
 God will secure their happy state, 
 And plead their cause against the great. 
 
 3 Blest are the souls that thirst for grace, 
 Hunger and long for righteousness ; 
 They shall be well supplied and fed 
 With living streams and living bread. 
 
 4 Blest are the men whose pities move 
 And melt with sympathy and love ; 
 From Christ the Lord shall they obtain 
 Like sympathy and love again. 
 
 5 Blest are the men of peaceful life, 
 Who quench the coals of growing strife ; 
 They shall be called the heirs of bliss, 
 The sons of God, the God of peace. 
 
 6 Blest are the sufferers, who partake 
 Of pain and shame for Jesus' sake ; 
 Their souls shall triumph in the Lord ; 
 Glory and joy are their reward. 
 
 Dr. Isaac Watts founded this poem upon 
 " The Beatitudes, Matt. 5 : 3-12." It is given 
 as No. 1 02 in his Hymns, Book I., 1707. 
 
 89O A Subdued Spirit. ' L. M. 
 
 BENEATH thy wing, O God, I rest, 
 
 Under thy shadow safely lie, 
 By thine own strength in peace possest, 
 
 While dreaded evils pass me by. 
 
 2 With strong desire, I here can stay 
 To see thy love its work complete : 
 
 Here can I wait a long delay, 
 Reposing at my Saviour's" feet. 
 
 3 My place of lowly service, too, 
 Beneath that sheltering wing I see ; 
 
 For all the work I have to do 
 Is done through strengthening trust in thee. 
 
 4 In faith and patience is repose, 
 
 In faith and rest my strength shall be ; 
 And, when thy joy the church o'erflows, 
 I know that it will visit me. 
 
 Originally this hymn began with the words 
 " Under thy wings, my God, I rest." It was 
 published by the author, Miss Anna Laetitia 
 Waring, in her Hymns and Meditations, 
 1850. Its Scriptural reference is found in 
 the words of Psalm 61:4: "I will trust in 
 the covert of thy wings." Recall for a 
 moment the story of Christian in Pilgrim's 
 Progress. He was in the darkest ravine of 
 conflict. He got frightened at the goblins 
 all around him. Just then he heard far 
 ahead in the darkness a sweet voice singing, 
 " Though I walk through the valley of the 
 shadow of death, I will fear no evil, for thou 
 art with me." And " then he was glad, and 
 that for these reasons ; first, because that he 
 gathered from thence that some who feared 
 God were in this valley as well as himself. 
 Secondly, for that he perceived God was with 
 them, though in that dark and dismal state ; 
 and why not, thought he, with me, though by 
 reason of the impediment that attends this 
 place I cannot perceive it ? Thirdly, for that 
 he hoped (could he overtake them) to have 
 company by and by. So he went on, and 
 called aloud to him that was before but he 
 knew not what to answer, for that he also 
 thought himself to be alone. And by and by 
 the day broke. Then said Christian, He hath 
 turned the shadow into the morning." 
 
 896 Members of Christ. C. M. 
 
 OH, blessing rich, for sons of men 
 
 Members of Christ to be, 
 Joined to the holy Son of God 
 
 In wondrous unity. 
 
 2 O Jesus, our great Head divine, 
 From whom most freely flow 
 
 The streams of life and strength and warmth 
 To all the frame below : 
 
 3 Keep us as members sound and whole 
 Within thy body true; 
 
 Build us into a temple fair, 
 Meet stones in order due. 
 
 4 Keep us good branches of thy vine, 
 Large store of fruit to yield ; 
 
 Keep us as sheep that wander not 
 From thy most pleasant field. 
 
 5 For one with God, O Jesus blest, 
 We are, when one with thee, 
 
 With saints on earth and saints at rest 
 A glorious company. 
 
 Bishop William Walsham How gave this 
 poem to the singing public in the first edition 
 of his Psa/ms and Hymns, 1854. The Scrip- 
 ture reference is to John 1 5 : 1-8. " Re- 
 member," said Robert Murray McCheyne, 
 " you are not a tree, that can stand alone you 
 are only ' a branch,' and it is only while you 
 abide in him as a branch that you will 
 flourish." " The life of Christianity," said 
 Luther, " consists of possessive pronouns."
 
 538 
 
 CHRISTIAN EXPERIENCE. 
 
 BISHOP W. W. HOW. 
 
 It is one thing to say " Christ is a Saviour ;" 
 it is quite another thing to say, " He is my 
 Saviour and my Lord." The devil can say 
 the first ; the true Christian alone can say the 
 second. 
 
 This portrait is copied from a photograph 
 taken later than the one used before. 
 
 898 Sovereign Choice. C. M. 
 
 YE souls for whom the Son did die, 
 
 In whom the Spirit dwells, 
 Your sweet amazement riseth high, 
 
 And strong your rapture swells. 
 
 2 Who spared not that Son divine? 
 Who sent that Spirit sweet ? 
 
 Father, the work of love is thine, 
 The wonder is complete. 
 
 3 Thrice blessed souls, by heavenly love 
 Elect, redeemed, renewed; 
 
 Through endless years, below, above, 
 By heavenly love pursued ! 
 
 4 Lord! wouldst thou set-thy love on me 
 And choose me in thy Son ? 
 
 Lord ! hath my heart been given to thee ? 
 Hath love in me begun ? 
 
 5 Ne'er let thy smile from me depart, 
 My heart from thee remove ; 
 
 Eternal Lover, teach my heart 
 Thine own eternal love. 
 
 In the Golden Chain of Praise, 1869, a 
 book of poems by Thomas Hornblower Gill, 
 we find the hymn above quoted. It bears 
 the title " Electing Love." That form of 
 evidence which is most cogent in proving 
 that any given individual is one of the elect 
 of God, is furnished by the indwelling of the 
 Divine Spirit ; that creates an " amazement " 
 and a " rapture." He wonders, but he sings. 
 By this the elect recognize each other. Un- 
 der the reign of a wicked queen in Madagas- 
 car, people of different tribes, speaking differ- 
 
 ent languages, who had become converted to 
 Christianity, were scattered by persecution 
 and widely removed from their several homes. 
 When they met together their only medium 
 of communication was by resort to their New 
 Testaments. Those of one tribe would point 
 out a passage in their book, which those of 
 the other would again find in theirs, in a dif- 
 ferent language. Thus they were not only 
 able to converse together, to the great com- 
 fort and cheer of both, but they found that 
 the same Spirit had given like witness to the 
 heart of each that the saving Messiah had 
 come to each of them. Often has this ex- 
 perience been repeated in substance between 
 people of remotest parts of earth, of lan- 
 guages, climates, government, and degrees of 
 civilization as widely diverse as can be. The 
 witness of the Spirit has rested on each 
 Christian heart, so that he can recognize the 
 presence and work of the Messiah in all cor- 
 ners of the earth. In comparison with this 
 never-varying testimony even the divine testi- 
 mony of miracles is not greater. 
 
 9O2 Things Working for Good. C. P. Ml 
 
 O LORD, how happy should we be, 
 If we could cast our care on thee, 
 
 If we from self could rest ; 
 And feel at heart that One above, 
 In perfect wisdom, perfect love, 
 
 Is working for the best ! 
 
 2 How far from this our daily life, 
 Ever disturbed by anxious strife, 
 
 By sudden, wild alarms ! 
 Oh, could we but relinquish all 
 Our earthly props, and simply fall 
 
 On thine almighty arms! 
 
 3 Lord, make these faithless hearts of ours 
 Thy lessons learn from birds and flowers, 
 
 And from self-torment cease ! 
 Father ! we trust, and we lie still 
 Leave all things to thy holy will, 
 
 And so find perfect peace. 
 
 This poem, by Professor Joseph Anstice, 
 was first published in his posthumous Hymns, 
 1836, and contained five stanzas of six lines 
 each. It became very widely known from its 
 having been included in 1841 in the Child's 
 Christian Year, and since then it has passed 
 into general use in Great Britain and America. 
 The poem was probably inspired by the verse 
 of the Psalmist, " Cast thy burden upon the 
 Lord, and he shall sustain thee." Two men 
 were neighbors, and each of them had a wife 
 and several little children ; and their daily 
 labor was all they had for their support. One 
 of these men became anxious, thinking, " If I 
 should die or be taken ill, what will become 
 of my wife and children ?" The same thought 
 came to the other man, but he did not feel 
 the same anxiety about it ; for said he, " God,
 
 PRIVILEGES OF BELIEVERS. 
 
 539 
 
 who knows his creatures, and who watches 
 over them, will also watch over me, my wife, 
 and my children." 
 
 One day, while the first of these men was 
 working in the field, sad and dejected on 
 account of his fears, he saw some birds fly 
 into a wood, then come out, and soon after 
 return. On going nearer he saw two nests 
 placed side by side, and in each were some 
 little birds just hatched, and not yet covered 
 with feathers. When he returned to his 
 work, he from time to time raised his eyes 
 and looked at the birds, who went and came, 
 carrying food to their little ones ; but at the 
 moment when one of the mothers returned 
 with some food in her bill, a vulture seized 
 her and carried her off, the poor mother 
 vainly struggling in his talons and uttering 
 piercing cries. At this sight the laborer be- 
 came more anxious than before ; for thought 
 he, " The death of the parent is the death of 
 the children. My children have no one to 
 provide for them but myself. What then will 
 become of them if I fail them ?" All day he 
 remained gloomy and sad, and could not 
 sleep all night. The next day, on returning 
 to the field, he said to himself, " I should 
 like to see the little ones of that poor bird- 
 mother ; many of them are, doubtless, dead 
 by this time." So saying, he directed his 
 steps towards the wood ; but what was his 
 amazement, on looking into the nest, to see 
 the little birds quite lively not one starved 
 among them. Struck with this sight, he hid 
 himself to observe the cause. In a short 
 time he heard a faint cry, and saw the re- 
 maining mother bringing in haste the food 
 she had collected, and then distributing it im- 
 partially among all the little ones, there be- 
 ing sufficient for every one. 
 
 Thus the little orphans were not left help- 
 less in their misery. And the father who had 
 distrusted Providence related in the evening 
 what he had seen to his neighbor, who said 
 to him, " Why need you be anxious any 
 more ? God never abandons his people ; his 
 love has resources which we cannot fathom. 
 Let us believe, hope, and love, and go on our 
 way in peace." 
 
 903 
 
 The Better Part. 
 
 C. P. M. 
 
 LOVE Divine ! how sweet thou art ! 
 When shall I find my willing heart 
 
 All taken up by thee ? 
 
 1 thirst and faint and die to prove 
 The greatness of redeeming love 
 
 The love of Christ to me. 
 
 2 Oh, that I could for ever sit 
 With Mary at the Master's feet ! 
 
 Be this my happy choice 
 
 My only care, delight, and bliss, 
 My joy, my heaven on earth, be this, 
 To hear the Bridegroom's voice ! 
 
 3 Oh, that I could, with favored John, 
 Recline my weary head upon 
 
 The dear Redeemer's breast ! 
 From care, and sin, and sorrow free, 
 Give me, O Lord ! to find in thee 
 
 My everlasting rest ! 
 
 4 God only knows the love of God ; 
 Oh, that it now were shed abroad 
 
 In this poor stony heart ! 
 For this I sigh : for thee I pine ; 
 This only portion, Lord, be mine, 
 
 Be mine the better part ! 
 
 CHARLES WESLEY'S GRAVE. 
 
 Three centos from this hymn by Rev. 
 Charles Wesley are in as common use as the 
 original, which had seven stanzas of six lines 
 each, and, together with five other poems on 
 the same subject, bore the title " Desiring to 
 Love." It was first published in Hymns and 
 Sacred Poems, 1749. And now as with this 
 grand song of love, the sentiment of which 
 might well be accepted as the ruling passion 
 of his life, the name of Charles Wesley dis- 
 appears from our annotations, it seems fitting
 
 540 
 
 CHRISTIAN EXPERIENCE. 
 
 that the close of his great life should receive 
 a more extensive notice. 
 
 In old age Charles Wesley rode a little white 
 horse, gray with age. It appears to have been 
 brought every morning from the foundry an 
 arrangement which its master did not like, 
 but which it was impossible to avoid. He 
 was somewhat stouter than his brother, but 
 not corpulent. Henry Moore says that he 
 wore winter clothing even in summer. When 
 he mounted his horse, " if a subject struck 
 him, he proceeded to expand it and put it in 
 order. This he used to write on a card in 
 short-hand with his pencil." Not unfrequently 
 he used to come to the house in the City Road, 
 and having left the pony in the garden in front, 
 he would enter, crying out " Pen and ink ! pen 
 and ink !" When these were given him, he 
 proceeded to write out his hymn. This done, 
 he looked around on those present, saluted 
 them with much kindness, inquired after their 
 health, and then gave out some short hymn. 
 
 Every lover of Charles Wesley's poetry has 
 been touched by the dying effort of his muse. 
 For some time he had been lying quietly on 
 his bed. At last he called for Mrs. Wesley, 
 and asked her to write the following lines at 
 his dictation : 
 
 " In age and feebleness extreme, 
 Who shall a sinful worm redeem ? 
 Jesus, my only hope thou art, 
 Strength of my failing flesh and heart ; 
 Oh, could I catch a smile from thee, 
 And drop into eternity !" 
 
 On Saturday, March 29, 1788, his happy 
 spirit fled. Through the whole week the rest- 
 lessness of death had been on him. He slept 
 much, without refreshment. On Tuesday and 
 Wednesday he was not entirely sensible. His 
 end was what he particularly wished it might 
 be peace. " No fiend," he said to his wife, 
 " was permitted to approach me." Some one 
 observed that the valley of the shadow of death 
 was hard to be passed. " Not with Christ," 
 was his answer. He spoke to all his children 
 with affection and hope of their salvation. 
 Samuel Bradburn sat up with him the night 
 but one before his death. His mind was calm 
 as a summer evening. On the Saturday all 
 the family stood round his bed. The last 
 words which they could catch from his lips 
 were " Lord, my heart, my God !" With his 
 hand lying in his daughter's, the old saint 
 passed home so gently that the watchers did 
 not know when the spirit fled. 
 
 9O5 Bought with a Price. C. M. D. 
 
 WHEN I had wandered from his fold, 
 His love the wanderer sought ; 
 
 When slave-like into bondage sold, 
 His blood my freedom bought ; 
 
 Therefore that life, by him redeemed, 
 
 Is his through all its days ; 
 And as \yith blessings it hath teemed, 
 
 So let it teem with praise. 
 
 2 For I am his, and he is mine, 
 The God whom I adore ! 
 
 My Father, Saviour, Comforter, 
 
 Now and for evermore. 
 When sunk in sorrow, I despaired, 
 
 And changed my hopes for fears ; 
 He bore my griefs, my burden snared, 
 
 And wiped away my tears. 
 
 3 Therefore the joy, by him restored, 
 To him by right belongs; 
 
 And to my gracious, loving Lord, 
 I '11 sing through life my songs: 
 
 For I am his, and he is mine, 
 The God whom I adore ! 
 
 My Father, Saviour, Comforter, 
 Now and for evermore. 
 
 Another of the lyrics of Rev. John S. B. 
 Monsell, and published together with many 
 others in his Hymns of 'Love and Praise, 1863. 
 It bears the title " The Love of God," and 
 reiterates the old and blessed truths of the 
 gospel. " Ye are not your own, for ye are 
 bought with a price," I. Corinthians 6:19, 20. 
 And again I. Peter i : 17-19: " Pass the time 
 of your sojourning here in fear : forasmuch as 
 ye know that ye were not redeemed with cor- 
 ruptible things, as silver and gold, from your 
 vain conversation received by tradition from 
 your fathers, but with the precious blood of 
 Christ, as of a lamb without blemish and with- 
 out spot." 
 
 9O6 God's Peace. Phil. 4:7. C. M. 
 
 WE bless thee for thy peace, O God ! 
 
 Deep as the soundless sea, 
 Which falls like sunshine on the road 
 
 Of those who trust in thee. 
 
 2 We ask not, Father, for repose 
 Which comes from outward rest, 
 
 If we may have through all life's woes 
 Thy peace within our breast : 
 
 3 That peace which suffers and is strong, 
 Trusts where it cannot see, 
 
 Deems not the trial-way too long, 
 But leaves the end with thee. 
 
 4 O Father, give our hearts this peace, 
 Whate'er may outward be, 
 
 Till all life's discipline shall cease, 
 And we go home to thee. 
 
 We found this excellent hymn in Church 
 Melodies, 1858; but Dr. Hastings could not 
 remember who made it nor whence he quoted 
 it. We put it into Songs of the Church, 1862, 
 and have continued it in one or two compila- 
 tions since ; and still have never seen any 
 name attached to it. The stanzas are all found 
 in Dr. Allon's Supplement to the Congrega- 
 tional Hymn Book, 1868 ; but it stands mourn- 
 fully nameless. Most pastors would welcome 
 its use when preaching upon Philippians 4 : 7, 
 for it fitly voices the beautiful benediction : 
 " And the peace of God, which passeth all
 
 PRIVILEGES OF BELIEVERS. 
 
 541 
 
 understanding, shall keep your hearts and 
 minds through Chrisfjesus." 
 
 9 1 4 Rest in 'God. us, IDS, 6s. 
 
 STILL will we trust, though earth seem dark and 
 
 dreary, 
 
 And the heart faint beneath his chastening rod, 
 Though rough and steep our pathway, worn and 
 wearv, 
 
 ' Still will we trust in God. 
 
 2 Our eyes see dimly till by faith anointed, 
 
 And our blind choosing brings us grief and pain ; 
 Through him alone who hath our way appointed, 
 We find our peace again. 
 
 3 Choose for us, God ! nor let our weak preferring 
 Cheat our poor souls of good thou hast designed : 
 
 Choose for us, God ! thy wisdom is unerring, 
 And we are fools and blind, 
 
 4 Let us press on, in patient self-denial, 
 Accept the hardship, shrink not from the loss; 
 
 Our portion lies beyond the hour of trial, 
 Our crown beyond the cross. 
 
 This is the most widely used of the hymns 
 of William Henry Burleigh, and is to be 
 found in the very best collections on both 
 sides of the sea. It first appeared in the 
 Lyra Sacra Americana, 1868. Sometimes 
 it requires more real piety to be still under 
 commonplace worries, to be patient in prosaic 
 drudgeries, than to go straight into battle. 
 A great many Christians are dissatisfied un- 
 less they can be set about doing some big 
 thing. Simon Peter comes exactly within 
 our range a great, honest, loving soul, but 
 often self-conscious and melodramatic. He 
 told Jesus Christ once that he would lay 
 down his life for his sake. That was rash 
 and unnecessary. Better have kept still till 
 he was asked. There was going to be room 
 enough for endurance and valor that night, 
 without wasting it in brag. Jesus rebuked 
 him predicted the denial instead, and 
 warned him sternly. Peter felt himself mis- 
 used at least misunderstood. He meant 
 even Jesus should do him justice. He gets 
 hold privately of a sword, and follows val- 
 iantly on. He intends to show he had been 
 literally in earnest. So he marches through 
 the shadows in a military way towards Geth- 
 semane, sword drawn in preparation. Only 
 he meets nobody, and of course has no fight. 
 And time soothes him a little. The Jerusalem 
 evening took down his fever on the walk 
 nights are chill and cooling there out-of- 
 doors. By the time he reached the shade of 
 the olives he was considerably calmed. Then 
 Jesus said suddenly not fight but just wait 
 here. The eager Peter was put at common- 
 place watching. And he that was going to 
 die just now for Christ's dear sake simply 
 fell asleep the moment he was left alone at 
 his post. When the good Lord wants any of 
 
 us to die, or to fight, for him, he will undoubt- 
 edly tell us so. It remains for us to be 
 quite as willing to live and to watch. The 
 slighter ministries of affection will show that 
 we set him before us always ; then we shall 
 not be moved. 
 
 917 
 
 " Endureth for Ever." 
 
 P.M. 
 
 BREAST the wave, Christian, when it is strongest ; 
 Watch for day, Christian, when night is longest ; 
 Onward and onward still be thine endeavor ; 
 The rest that remaineth endureth for ever. 
 
 2 Fight the fight, Christian, Jesus is o'erthee; 
 Run the race, Christian, heaven is before thee ; 
 He who hath promised all faltereth never ; 
 Oh, trust in the love that endureth for ever. 
 
 3 Lift the eye, Christian, just as it closeth ; 
 Raise the heart, Christian, ere it reposeth ; 
 Nothing thy soul from the Saviour shall sever ; 
 Soon shalt thou mount upward to praise him for 
 
 ever. 
 
 Joseph Stammers, the author of this favor- 
 ite hymn, was born at Bury St. Edmunds, 
 England, in 1801, and received a legal edu- 
 cation. After practising in London for a 
 time, he was called to the Bar in 1833. He 
 died in London, May 18, 1885. He wrote a 
 few hymns for the Lyra Britannica, which 
 have not retained a place in general use, but 
 this poem will cause his name to be long re- 
 membered. It was contributed in 1830 to 
 the Cottage Magazine, a small serial which 
 was conducted by Rev. Mr. Buckworth, vicar 
 of Dewsbury. 
 
 9 1 8 Loving and Loved. 75. D. 
 
 LOVED with everlasting love, 
 
 Led by grace that love to know 1 
 Spirit, breathing from above, 
 
 Thou hast taught me it is so. 
 Oh, this full and perfect peace ! 
 
 Oh, this transport all divine! 
 In a love which cannot cease, 
 
 I am his and he is mine. 
 
 2 Things that once caused wild alarms 
 Cannot now disturb my rest, 
 
 Closed in everlasting arms, 
 
 Pillowed on his loving breast. 
 Oh, to lie for ever here, 
 
 Care, and doubt, and self resign, 
 While he whispers in my ear, 
 
 I am his and he is mine ! 
 
 3 His for ever, only his ! 
 
 Who the Lord and me can part ? 
 Ah, with what a rest of bliss 
 
 Christ can fill the loving heart ! 
 Heaven and earth may fade and flee, 
 
 First-born light in gloom decline : 
 But while God and I shall be, 
 
 I am his and he is mine. 
 
 We kept this fine piece of poetry in our 
 scrap-book for many years. It came out of 
 some unremembered newspaper, and it had 
 no name of its own. Dr. Parker has a good 
 scheme for a sermon in one of his volumes : 
 " The anonymous ministries of the Bible." It
 
 542 
 
 CHRISTIAN EXPERIENCE. 
 
 would be an excellent theme for some good 
 hymnologist to comment upon the usefulness 
 of the anonymous ministries of one sacred 
 song through the ages. He might begin 
 with the longest poem in the psalter, Psalm 
 1 19. How many hearts a perfect hymn cheers 
 in its wonderful career ! This one turns upon 
 its persistent refrain : " I am his, and he is 
 mine," Solomon's Song 2:16. 
 
 9!9 
 
 Daily Food. 
 
 DAY by day the manna fell : 
 Oh, to learn this lesson well ! 
 Still by constant mercy fed, 
 Give me, Lord, my daily bread. 
 " Day by day " the promise reads, 
 Daily strength for daily needs ; 
 Cast foreboding fears away, 
 Take the manna of to-day. 
 
 2 Lord, my times are in thy hand ; 
 All my sanguine hopes have planned, 
 To thy wisdom I resign, 
 
 And would make thy purpose mine. 
 
 Thou my daily task "shall give ; 
 
 Day by day to thee I live : 
 
 So shall added years fulfill, 
 
 Not mine own my Father's will. 
 
 3 Fond ambition, whisper not ; 
 Happy is my humble lot, . 
 Anxious, busy cares, away : 
 
 I 'm provided for to-day. 
 
 Oh, to live exempt from care 
 
 By the energy of prayer : 
 
 Strong in faith, with mind subdued, 
 
 Yet elate with gratitude ! 
 
 75. D. 
 
 JOSIAH CONDER. 
 
 As the fourth of six metrical paraphrases of 
 portions of the Lord's Prayer, this hymn was 
 given in Josiah Conder's work, The Choir 
 and the Oratory, 1837, though it appeared 
 separately a year earlier in his Congrega- 
 tional Hymn-Book. It is in general use in 
 Great Britain and America. The Scriptural 
 reference is to Exodus 16:21. In studying 
 the account of the manna sent to the Israelite 
 host in the wilderness the scholars of Rabbi 
 ben Jochai once asked him : " Why did not 
 the Lord furnish enough manna to Israel for 
 a year all at one time ?" Then the teacher 
 
 said : " I will answer you with a parable. 
 Once there was a king who had a son to 
 whom he gave a yearly allowance, paying him 
 the entire sum on a rixed day. It soon hap- 
 pened that the day on which the allowance 
 was due was the only day in the year when 
 the father ever saw his son. So the king 
 changed his plan, and gave his son day by day 
 that which sufficed for the day. And now 
 the son visited his father every morning. 
 Thus God dealt with Israel." 
 
 923 
 
 Strength from the Word. 
 
 i os, 43. 
 
 THY word, O Lord, thy precious word alone, 
 
 Can lead me on ; 
 By this, until the darksome night be gone, 
 
 Lead thou me on ! 
 
 Thy word is light, thy word is life and power ; 
 By it, oh, guide me in each trying hour! 
 
 2 Whate'er my path, led by the word, 't is good, 
 
 Oh, lead me on ! 
 Be my poor heart thy blessed word's abode, 
 
 Lead thou me on ! 
 
 Thy Holy Spirit gives the light to see 
 And leads me by thy word, close following thee. 
 
 3 Led by aught else, I tread a devious way, 
 
 Oh, lead me on ! 
 Speak, Lord, and help me ever to obey, 
 
 Lead thou me on ! 
 
 My every step shall then be well defined, 
 And all I do according to thy mind. 
 
 Albert Midlane was born at Newport in 
 the Isle of Wight, January 23, 1825, and has 
 resided there for many years, being engaged 
 in business. He began to write hymns 
 while still quite young, and the number has 
 now reached more than three hundred, many 
 of which are in common use. They have ap- 
 peared in magazines and mission hymn-books, 
 and several volumes of them have been com- 
 piled. The one quoted here was written in 
 April, 1884, and published in the Friendly 
 Visitor of July, 1885, and later in the Primi- 
 tive Methodist Hymnal, 1887. Rev. John 
 Wesley once cried out : " In every age and 
 country Satan has whispered to those who be- 
 gan to taste of the powers of the world to 
 come, ' To the desert !' ' To the wilderness !' 
 Most of our little flock at Oxford were tried 
 with this, my brother and I in particular. 
 Nay, but I say, ' To the Bible ! To the Bible !' 
 and there you will learn, as you have time, ' to 
 do good unto all men.' " 
 
 924 
 
 Unfaltering Faith. 
 
 ios, 45. 
 
 LIGHT of the world ! whose kind and gentle care 
 
 Is joy and rest : 
 Whose counsels and commands so gracious are, 
 
 Wisest and best. 
 
 Shine on my path, dear Lord, and guard the way, 
 Lest my poor heart, forgetting, go astray. 
 
 2 Lord of my life! my soul's most pure desire, 
 
 Its hope and peace, 
 Let not the faith thy laving words inspire
 
 DISCIPLINE AND SORROW. 
 
 543 
 
 Falter, or cease ; 
 
 But be to me, true Friend, my chief delight, 
 And safely guide, that every step be right. 
 
 3 My blessed Lord ! what bliss to feel thee near, 
 
 Faithful and true; 
 To trust in thee, without one doubt or fear, 
 
 Thy will to do ; 
 
 And all tha while to know that them, our Friend, 
 Art blessing us, and wilt bless to the end. 
 
 4 And then, oh, then ! when sorrow's night is o'er, 
 
 Life's daylight come, 
 And we are safe within heaven's golden door, 
 
 At home ! at home! 
 How full of glad rejoicing will we raise, 
 Saviour, to thee our everlasting praise. 
 
 The Dictio nary of Hymnology, calls this the 
 best composition of its author, Henry Bate- 
 man. It was first published in Dale's Eng- 
 lish Hymn -Book, 1874. If only for the 
 " well-ordered speech " we were to be heard, 
 surely God would listen to a prayer for divine 
 guidance so exquisitely worded as this. " I 
 have no doubt that the school of affliction is 
 profitable," said a worried believer, ' but 
 tuition is certainly high." From one point 
 of view, the sunshiny happy experience of 
 piety, ' it is easy to show the advantage of a 
 religious life. The.surrender brings a patron- 
 age, and the study is rewarded with attain- 
 ment. But how is it with all that further 
 discipline of affliction into which one is neces- 
 sarily led ? 
 
 It would afford a ready reply of extrication 
 to say that wicked people are afflicted as 
 much as those who are good. But we do 
 not suppose there is any need of avoiding 
 the direct issue. Sure we are of two things : 
 in the Scripture we are told that God 
 specially loves believers. This would seem 
 to intimate that he would relieve them from 
 the suffering of common humanity. Moreover 
 we are told that he shows his love by increas- 
 ing rather than mitigating their trials. From 
 this we must infer that afflictions have a kind 
 of mysterious benefit to confer which renders 
 them advantageous. 
 
 In one of the Psalms we find this verse : 
 " Before I was afflicted I went astray, but now 
 have I kept thy word. It was good for me 
 that I was afflicted, that I might learn thy 
 statutes." It is not certainly on record who 
 wrote these words. So we cannot say from 
 whose religious experience such a leaf has 
 been torn. It has more power, perhaps, by 
 being anonymous. But he asserts after long 
 trial that God has disciplined him with 
 sorrow, and rewarded him with disclosures 
 of truth and comfort out of the Bible ; and 
 that on the whole he thought he had made 
 a good bargain. 
 
 927 Psalm 137. 
 
 FAR from my heavenly home, 
 Far from my Father's breast, 
 
 Fainting, I cry, " Blest Spirit, come, 
 And speed me to my rest. 
 
 2 " Upon the willows long 
 My harp has silent hung; 
 
 How should I sing a cheerful song, 
 Till thou inspire my tongue?" 
 
 3 My spirit homeward turns, 
 And fain would thither flee; 
 
 My heart, O Zion ! droops and yearns, 
 When I remember thee. 
 
 4 To thee, to thee I press 
 A dark and toilsome road ; 
 
 When shall I pass the wilderness, 
 And reach the saints' abode? 
 
 5 God of my life ! be near ! 
 On thee my hopes I cast ; 
 
 Oh ! guide me through the desert here, 
 And bring me home at last. 
 
 S. M. 
 
 HENRY F. LYTE. 
 
 We add a fresh portrait taken but a short 
 time before the author's death. This is 
 by far the most generally used of Rev. 
 Henry Francis Lyte's paraphrases. It is his 
 version of Psalm 137, and it appeared 
 first in the author's Spirit of the Psalms, 
 1834. It represents that longing of the soul 
 for the other life which exhibits and proves 
 its entire weanedness from this. Mere wist- 
 fulness, however, has very little grace in it. 
 We should be engaged in making ourselves 
 ready for the presence of the King. Nowa- 
 days we are coming to appreciate, and per- 
 haps even to understand, the expression 
 found in one of the old Psalms, " the strife of 
 tongues." It is time to stop the rattle of 
 words, and begin to act and to be. Every
 
 544 
 
 CHRISTIAN EXPERIENCE. 
 
 day lately I have been repeating for my own 
 meditation one of George Eliot's sayings : " It 
 is very difficult to be learned : it seems as if 
 people were worn out on the way to great 
 thoughts, and cannot en joy them because they 
 are too tired." 
 
 Beyond this turmoil there is peace some- 
 where. Then whatever intelligences we are 
 cast among, whatever " social joys are there," 
 whatever comrades we are to have for the 
 eternal years, they will quietly look us in the 
 face and register us for exactly what we are. 
 The time is not far ahead in which we must 
 come to a settlement. The ancient Arians 
 used to say that no soul could expect to enter 
 Paradise save by one long narrow bridge. 
 At the crossing each man was to be met by a 
 phantom some one looking like a spirit or 
 an angel from the light or from the dark- 
 ness a spectral figure resembling a hideous 
 monster or a beautiful creature of joy and 
 peace, whose office it would be to lead the 
 mortal across the gulf or scare him to plunge 
 off into it. And if any one should ask the 
 guide for its name and history, all the answer 
 he would receive would be this : "I am the 
 spirit of thy life ; what thou hast been, that 
 thou must be ! " 
 
 929 Succor and Solace. 6s, 53. 
 
 OH, let him whose sorrow 
 
 No relief can find, 
 Trust in God and borrow 
 
 Ease for heart and mind. 
 
 2 Where the mourner weeping 
 Sheds the secret tear, 
 
 God his watch is keeping, 
 Though none else is near. 
 
 3 God will never leave us, 
 All our wants he knows, 
 
 Feels the pains that grieve us, 
 Sees our cares and woes. 
 
 4 When in grief we languish, 
 He will dry the tear, 
 
 Who his children's ariguish 
 Soothes with succor near. 
 
 5 All our woe and sadness 
 In this world below, 
 
 Balance not the gladness 
 We in heaven shall know 
 
 6 When our gracious Saviour, 
 In the realms above, 
 
 Crowns us with his favor, 
 Fills us with his love. 
 
 The German hymn from which this is 
 translated, " Wem in Leidenstagen" is the 
 work of Heinrich Siegmund Oswald, who 
 was born at Nimmersatt, in Silesia, June 30, 
 1751. He held many public positions, and 
 in 1791 was appointed reader to King Fried- 
 rich Wilhelm II. After the king's death he 
 received a pension, and finally retired to 
 Breslau, where he died, September 8, 1834. 
 
 He wrote over a hundred hymns , but this one, 
 " For Mourners," is perhaps the best known. 
 The English rendering is the work of Miss 
 Frances E. Cox, and appeared first in 1841 
 in her Sacred Hymns from the German^ 
 This song of cheer raises and replies to the 
 question concerning the real errand or purpose 
 of afflictions. But there is a class of sorrows, 
 actually the heaviest we have, which are 
 almost inexplicable. These are our remorses 
 and our pains of penitence and shame after 
 being overcome by Satan. Of these our old 
 standard of faith says : " The most wise, right- 
 eous, and gracious God doth oftentimes leave 
 for a season his own children to manifold 
 temptations and the corruption of their own 
 hearts, to chastise them for their former sins, 
 or to discover unto them the hidden strength 
 of corruption and deceitfulness of their hearts, 
 that they may be humbled ; and to raise them 
 to a more close and constant dependence for 
 their support upon himself, and to make 
 them more watchful against all future occa- 
 sions of sin, and for sundry other just and 
 holy ends." 
 
 938 " My Cup is Full." S. M. 
 
 FATHER, my cup is full ! 
 
 My trembling soul I raise; 
 Oh, save me in this solemn hour, 
 
 Thy might and love to praise ! 
 
 2 Father, my cup is full ! 
 But One hath drank before, 
 
 And for our sins thy face was hid ; 
 The bitter draught ran o'er. 
 
 3 Father, my cup is full ! 
 
 But thou dost bid me drink : 
 I know thy love the chalice mixed, 
 But yet I faint I shrink. 
 
 4 Alone he drank the cup, 
 The holy, sinless One, 
 
 That not one soul on earth again 
 Should drain the dregs alone. 
 
 5 Father, forsake me not ! 
 O Christ! I look tothee; 
 
 And by thy midnight agony 
 Do thou remember me. 
 
 Except the bare fact that the author of this 
 poem is named " Anna Shipton," we know 
 nothing of her life. She has published several 
 books of poetry between the years 1855 and 
 1864, and some of her hymns are in general 
 use. The one under consideration was first 
 printed in her Whispers in the Palms, Hymns 
 and Meditations, London, 1855. We are all 
 human ; our providences are the same ; our 
 needs are the same ; our sensibilities are also 
 the same. In all our joys and sorrows we 
 are alike. One day I saw a strong man at the 
 door of a burial vault, where, within marble 
 walls of surpassing splendor, he was laying 
 all that remained to him of the wife of his
 
 DISCIPLINE AND SORROW. 
 
 545 
 
 youth. He shook like a leaf of the aspen 
 which drooped over the railing beside him. 
 His heart was surcharged with impetuous and 
 overmastering emotion. Another day I saw 
 a similar sufferer, following on foot a coffin 
 to the strangers' corner in the same cemetery, 
 to lay his dead in a monumentless grave. For 
 aught I could discriminate, he shed the same 
 sort of tears in the woeful abandonment of 
 his grief, for his heart had lost likewise all 
 there was to be the light of it. " One touch 
 of nature makes the whole world kin." We 
 are all constituted precisely the same in the 
 tastes, affections, and sympathies which make 
 us glad or sad, and fill us with joy or mourn- 
 ing. 
 
 939 Gof s Help Sure. S. M. 
 
 SAY not, my soul, " From whence 
 
 Can God relieve my care?" 
 Remember that Omnipotence 
 
 Has servants everywhere. 
 
 2 God's help is always sure, 
 His methods seldom guessed: 
 
 Delay will make our pleasure pure, 
 Surprise will give it zest. 
 
 3 His wisdom is sublime, 
 His heart profoundly kind; 
 
 God never is before his time, 
 And never is behind. 
 
 4 Hast thou assumed a load 
 Which few will share with thee 
 
 And art thou carrying it for God, 
 And shall he fail to see ? 
 
 5 Be comforted at heart, 
 Thou art not left alone ; 
 
 Now, thou the Lord's companion art ; 
 Soon, thou wilt share his throne. 
 
 This is to be found in The Rivulet ; a Con- 
 tribution to Sacred Song, 1855, a volume of 
 poems by Rev. Thomas Toke Lynch. The 
 hymn bears the title " Resignation," but its 
 sentiment is more fitly described by calling it 
 " God's Help Sure," in times of intense exer- 
 tion and exposure. The recluses of an old 
 Franciscan convent were summoned to go 
 forth to minister to the sick and dying, once 
 when the plague was raging in the city. They 
 were allotted one by one to the duty, and went 
 without hesitation or reserve to their solemn 
 task. When each day was done, the man re- 
 turned to an outhouse within the inclosure, 
 and if he could, rang a bell to show he was 
 alive. If that tolling monitor was silent at 
 sundown, then another monk was despatched 
 for his relief if possible, at any rate to con- 
 tinue .the work. They knew that their com- 
 rade had fallen. When the pestilence was 
 finally stayed, it was found that twenty-four 
 unshrinking men had paid the penalty of their 
 devotion. But think of it, how many lives of 
 men had these lives saved ? In the measure 
 
 of life for life, an unerring Eye struck the bal- 
 ance. " Whosoever shall seek to save his life 
 shall lose it ; and whosoever shall lose his life 
 shall preserve it." Here Christ means to 
 counsel fidelity, and forbid fear and all peril- 
 ous and extreme forms of trial. He says : 
 Give your life to me ; it is more precious in 
 my sight than in your own. I will keep it ; 
 you cannot. If you attempt to manage your 
 protection, you will be more imperiled than 
 ever. Do your duty and leave the rest to me. 
 " He that dwelleth in the secret place of the 
 Most High shall abide under the shadow of 
 the Almighty." 
 
 944 Deut. 33 : 25. 75- 
 
 WAIT, my soul, upon the Lord, 
 
 To his gracious promise flee, 
 Laying hold upon his word, 
 
 " As thy days thy strength shall be." 
 
 2 If the sorrows of thy case 
 Seem peculiar still to thee, 
 
 God has promised needful grace, 
 " As thy days thy strength shall be." 
 
 3 Days of trial, days of grief, 
 In succession thou mayst see ; 
 
 This is still thy sweet relief, 
 " As thy days thy strength shall be." 
 
 4 Rock of Ages, I 'm secure, 
 With thy promise full and free ; 
 
 Faithful, positive, and sure 
 " As thy days thy strength shall be." 
 
 William Freeman Lloyd was born in 
 Gloucestershire, England, December 22, 1791. 
 He became greatly interested in Sunday- 
 School work, and taught in the classes both 
 at Oxford and London. In 1810 he was 
 chosen one of the secretaries of the Sunday- 
 School Union, and for many years he took an 
 active part in various kinds of literary work 
 connected with his office. He died at Stanley 
 Hall, Gloucestershire, April 22, 1853. A few 
 of his hymns are in common use, among 
 them the one given here, which is supposed 
 to have been written in 1835. The promise 
 of God, which here constitutes the refrain, is 
 found in Deuteronomy 33 : 25. 
 
 949 Consecration. L. M. 
 
 JESUS! our best beloved Friend, 
 On thy redeeming name we call ; 
 
 Jesus ! in love to us descend, 
 Pardon and sanctify us all. 
 
 2 Our souls and bodies we resign, 
 To fear and follow thy commands; 
 
 Oh ! take our hearts, our hearts are thine, 
 Accept the service of our hands. 
 
 3 Firm, faithful, watching unto prayer, 
 Our Master's voice will we obey, 
 
 Toil in the vineyard here, and bear 
 The heat and burden of the day. 
 
 4 Yet, Lord, for us a resting-place 
 
 In heaven, at thy right hand, prepare; 
 And, till we see thee face to face, 
 Be all our conversation there. 
 
 35
 
 546 
 
 CHRISTIAN EXPERIENCE. 
 
 A hymn of " Personal dedication to Christ," 
 written by James Montgomery, and published 
 in Collyer's Collection, '1812. The Christ 
 knew well what would be best for his disci- 
 ples after he had gone away, when he bade 
 them work in the vineyard. So says one of 
 our poets, with more truth than poetry : 
 
 " Labor : all labor is worship, and holy. 
 Let thy great deeds be thy prayers to thy God." 
 
 Work in proper place is worship. God 
 promises joy to the good and faithful servant. 
 One devil may tempt the worker, but a thou- 
 sand swarm about the drone. " Good deeds 
 have no Sabbath." 
 
 95 | The Poor. Luke 6 : 20. L. M. 
 
 THOU God of hope, to thee we bow ! 
 
 Thou art our Refuge in distress ; 
 The Husband of the widow thou, 
 
 The Father of the fatherless. 
 
 2 The poor are thy peculiar care ; 
 To them thy promises are sure: 
 
 Thy gifts the poor in spirit share ; 
 Oh, may we always thus be poor ! 
 
 3 May we thy law of love fulfill, 
 
 To bear each other's burdens here, 
 Endure and do thy righteous will, 
 And walk in all thy faith and fear. 
 
 We included this among the Songs of the 
 Church, 1862 ; but in those days almost no- 
 body cared by whom the hymns were made 
 that were in the big thick books they carried 
 to the church and the conference-meetings. 
 It is impossible to trace the origin of this one 
 now. The text referred to in it is found in 
 Luke 6 
 
 20. 
 
 955 
 
 Zeal. John 12:43. 
 
 L. M. 
 
 Go, labor on ; spend and be spent, 
 Thy joy to do the Father's will; 
 
 It is the way the Master went ; 
 Should not the servant tread it still ? 
 
 2 Go, labor on ; "t is not for naught ; 
 Thine earthly loss is heavenly gain ; 
 
 Men heed thee, love thee, praise thee not ; 
 The Master praises what are men ? 
 
 3 Go, labor on; enough, while here, 
 If he shall praise thee, if he deign 
 
 Thy willing heart to mark and cheer : 
 No toil for him shall be in vain. 
 
 4 Toil on, and in thy toil rejoice; 
 For toil comes rest, for exile home ; 
 
 Soon shall thou hear the Bridegroom's voice, 
 The midnight peal : " Behold, I come ! " 
 
 " Written in 1843, an d printed at Kelso in 
 a small booklet of three or four hymns," is 
 Dr. Horatius Bonar's statement as to the 
 poem we quote. In the same year it was 
 included in his Songs for the Wilderness, 
 with the title " Labor for Christ," and later 
 it appeared in his Hymns of Faith and 
 Hope, as " The Useful Life." It has been 
 
 much altered and divided to suit the tastes 
 of various compilers. 
 
 Outside work is the best relief for dyspep- 
 tic carping. But there is no comfort in work 
 where there is not love as the motive of it. 
 God loved the world ; Christ loved the souls 
 he died to redeem ; Christians are moved by 
 love for those around them ; or else the work 
 is drudgery, and can never claim blessing. 
 What will not love do and dare ? With 
 no more than filial strength, it sent Corio- 
 lanus back from treason at the gates, and de- 
 livered Rome from downfall. Once having 
 place in the heart of a Christian, it rouses 
 him to energy almost superhuman. " I 
 would think it greater happiness," said 
 Matthew Henry, " to gain one soul to Christ, 
 than mountains of gold and silver to my- 
 self ; if I do not gain souls, I sjiall enjoy all 
 other gains with very little satisfaction ; and I 
 would rather beg my bread from door to door 
 than neglect this great work." 
 
 961 Contributions. S. M. 
 
 THY bounties, gracious Lord ! 
 
 With gratitude we own ; 
 We bless thy providential grace, 
 
 Which showers its blessings down. 
 
 2 With joy the people bring 
 Their offerings round thy throne ; 
 
 With thankful souls, behold ! we pay 
 A tribute of thine own. 
 
 3 Let a Redeemer's blood 
 Diffuse its virtues wide : 
 
 Hallow and cleanse our every gift, 
 And all our follies hide. 
 
 4 Oh ! may this sacrifice 
 To thee, the Lord, ascend, 
 
 An odor of a sweet perfume, 
 Presented by his hand. 
 
 This hymn is to be found in Dobell's 
 New Selection, 1806. It was written by 
 Miss Elizabeth Scott, an American lady, who 
 afterward married Mr. Elisha Williams. 
 
 Charity not only of the hand, but, more im- 
 portant, of the heart, is what we are called 
 to practise if we would be worthy followers 
 of the Master. Five thousand church-mem- 
 bers in Jamaica gave, twelve or fifteen years 
 ago, $35,000 to Christian work ; these were 
 emancipated slaves and their children. Re- 
 cently the indigent converts in Marash sold 
 the copper dishes from which they ate to 
 help build a church edifice. The explana- 
 tion of such manifest wonders is found in the 
 fact that the hearts were alive with interest, 
 and then the people had a mind to work. It 
 is all well to teach our children that there is 
 great value in the cup of cold water given to 
 a poor disciple in the name of Christ ; but 
 they are far more likely to give it if they do not
 
 ACTIVITY AND ZEAL. 
 
 547 
 
 imagine it will be more welcome when dripped 
 off the end of an icicle. 
 
 964 
 
 Just a Word. L. M. 
 
 LORD, speak to me, that I may speak 
 
 In living echoes of thy tone ; 
 As thou hast sought, so let me seek 
 
 Thy erring children lost and lone. 
 
 2 Oh, lead me, Lord, that I may lead 
 The wandering and the wavering feet ; 
 
 Oh, feed me, Lord, that I may feed 
 Thy hungering ones with manna sweet. 
 
 3 Oh, strengthen me, that, while I stand 
 Firm on the rock, and strong in thee, 
 
 I may stretch out a loving hand 
 To wrestlers with the troubled sea. 
 
 5 Oh, give thine own sweet rest to me, 
 That I may speak with soothing power 
 
 A word in season, as from thee, 
 To weary ones in needful hour. 
 
 6 Oh, use me, Lord, use even me, 
 
 Just as thou wilt, and when, and where, 
 Until thy blessed face I see, 
 Thy rest, thy joy, thy glory share. 
 
 In the original manuscript of the author, 
 Miss Frances Ridley Havergal, this hymn is 
 entitled, " A Worker's Prayer." It was writ- 
 ten at Winterdyne, April 28, 1872, and was 
 printed that same year in a musical leaflet. 
 It was also published in Under the Surface, 
 1874. The best comment upon this woman's 
 hymn is found in what another woman says 
 in one of the public journals concerning the 
 dignity of lowly duties. " Women are par- 
 ticularly inclined to look at the struggle for 
 subsistence as something that ought not to 
 be ; they feel that there is no real worth in it, 
 and so there can be no beauty or dignity. 
 Those teachers who have assumed that this 
 life, rich as it is in promise, and full of possi- 
 bilities for the great soul, is of no worth and 
 value in itself ; that the lesson to be early 
 learned and to be acted upon always is that 
 we are merely pilgrims who lodge here for a 
 night in order that we may go on the next 
 day these teachers have done more to nar- 
 row and restrict woman in the exercise of her 
 best powers than all the petty tyranny of 
 which the avowed woman's rights women de- 
 claim. I have often thought that if I had 
 time to be a woman with a mission, I would 
 take the wide world for my field, and go up 
 and down helping to convince the tired 
 woman, who lies down in her bed at night 
 with the profound consciousness that another 
 day has been frittered away in doing things 
 without relation to eternal affairs, but which 
 
 for the comfort and well-being of her family 
 were required, that in her being the patient 
 mother of her children, and the good house- 
 wife, she has done that which for her is the 
 best thing to do. If this could be done, we 
 should not so often hear women, whose work 
 is that of doing the near duties which are so 
 plainly theirs that unless willfully blind they 
 cannot overlook them, say, ' Oh, if I could 
 only do something that amounts to some- 
 thing !' One who can help us to see that this 
 doing the work, simple and common though 
 it appear, which really lies at the root of all 
 things, and without which life is impossible, 
 and who shall at the same time teach us to 
 simplify our task so that while living we may 
 also live nobly, will be a great benefactor to 
 the race. Then shall we see calm-browed 
 women performing lowly duties with satisfac- 
 tion instead of unhappiness." 
 
 965 " Thy Kingdom Come." 75, 6s. 
 
 LORD of the living harvest 
 
 That whitens o'er the plain, 
 Where angels soon shall gather 
 
 Their sheaves of golden grain 
 
 2 Accept these hands to labor, 
 These hearts to trust and love, 
 
 And deign with them to hasten 
 Thy kingdom from above. 
 
 3 As laborers in thy vineyard 
 Send us out, Christ, to be 
 
 Content to bear the burden 
 Of weary days for thee. 
 
 4 We ask no other wages, 
 When thou shall call us home, 
 
 But to have shared the travail 
 Which makes thy kingdom come. 
 
 This was written by Dr. John S. B. Mon- 
 sell to be used for Ordinations : but in an 
 altered form it has been given in many collec- 
 tions as a song for Church Guilds and Asso- 
 ciations. It was published first in the second 
 edition of the author's Hymns of Lor>e and 
 Praise, 1866. It exhibits the true delight of 
 Christian zeal as being found in working with 
 Christ for the coming of his kingdom. He 
 worked for love and not for wages ; so are we 
 to work. And to have success we must 
 cherish a passionate longing for souls. In 
 order to do good to others we must come 
 into personal contact with them. It was 
 never expected that Christians would hand 
 bread to each other as Jonathan ate honey 
 off the end of his staff. Love seems actually 
 inexhaustible, while other graces change. 
 This is the reason why the apostle commends 
 it the most : " Charity never faileth ; but 
 whether there be prophecies, they shall fail : 
 whether there be tongues, they shall cease ;
 
 CHRISTIAN EXPERIENCE. 
 
 548 
 
 whether there be knowledge, it shall vanish 
 away." Instances have been known in which 
 this passionate love for souls has worn out 
 the strength of the heart in which it dwelt, 
 without seeming to lessen in its volume. 
 Some of us whose early home was among the 
 forests remember how the choppers used to 
 take coals out of one brush-heap to light an- 
 other ; they would place them all alive upon 
 a thick wisp of straw T and then rush through 
 the air with the smoke and flame streaming 
 behind them ; but the straw would burn as 
 they ran, and, when the coals dropped on the 
 rubbish, would burst into a flash and con- 
 sume itself with its burden. That was Mont- 
 gomery's figure by which he sought to de- 
 scribe Summerfield ; he said he carried the 
 blaze which kindled others and that burned 
 himself to ashes. His charity never failed till 
 himself vanished away. 
 
 966 " The Laborers are Few." 8s, ys. D. 
 
 HARK! the voice of Jesus calling 
 
 Who will go and work to-day ? 
 Fields are white, the harvest waiting, 
 
 Who will bear the sheaves away ? 
 Loud and long the Master calleth, 
 
 Rich reward he offers free ; 
 Who will answer, gladly saying, 
 
 " Here am I, O Lord, send me." 
 
 2 If you cannot cross the ocean 
 
 And the heathen lands explore, 
 You can find the heathen nearer, 
 
 You can help then at your door ; 
 If you cannot speak like angels, 
 
 If you cannot preach like Paul, 
 You can tell the love of Jesus, 
 
 You can say he died for all. 
 
 2 While the souls of men are dying 
 
 And the Master calls for you, 
 Let none hear you idly saying, 
 
 "There is nothing I can do!" 
 Gladly take the task he gives you, 
 
 Let his work your pleasure be ; 
 Answer quickly when he calleth, 
 
 " Here am I, O Lord, send me !" 
 
 Rev. Daniel March, D. D., was born in 
 Millbury, Mass., July 21, 1816, and grad- 
 uated at Yale College in 1 840. He studied 
 theology, and was ordained in 1845. Since 
 that date he has been settled over several 
 Presbyterian and Congregational churches ; 
 his present home being in Woburn, Mass. He 
 has published several works of a religious 
 character, but in hymnology he is only known 
 by the piece given here. Its history is as 
 follows : " In 1868 Dr. March was a pastor 
 in Philadelphia, and on October 1 8 he was to 
 preach to the Christian Association. At a late 
 hour he found that one of the hymns selected 
 was not suitable. His text was, ' Here am I ; 
 send me.' In great haste he wrote the 
 hymn, and it was sung from manuscript." It 
 was first published in the Methodist Episcopal 
 Hymnal, 1878. 
 
 967 " What Thy Hand findeth." 8s, 7 s. D. 
 
 IF you cannot on the ocean 
 
 Sail among the swiftest fleet, 
 Rocking on the highest billows, 
 
 Laughing at the storms you meet, 
 You can stand among the sailors 
 
 Anchored yet within the bay, 
 You can lend a hand to help them 
 
 As they launch their boat away. 
 
 2 If you are too weak to journey 
 Up the mountain steep and high, 
 
 You can stand within the valley 
 
 While the multitude go by : 
 You can chant in happy measure 
 
 As they slowly pass along : 
 Though they may forget the singer, 
 
 They will not forget the song. 
 
 3 If you have not gold and silver 
 Ever ready to command : 
 
 If you cannot toward the needy 
 
 Reach an ever-open hand, 
 You can visit the afflicted, 
 
 O'er the erring you can weep ; 
 You can be a true disciple 
 
 Sitting at the Saviour's feet. 
 
 4 If you cannot in the harvest 
 Garner up the richest sheaf, 
 
 Many a grain both ripe and golden 
 Will the careless reapers leave : 
 
 Go and glean among the briers 
 Growing rank against the wall, 
 
 For it may be that the shadow 
 Hides the heaviest wheat of all. 
 
 This hymn was at first published anony- 
 mously, and came into popular notice by rea- 
 son of the admiration felt for it by President 
 Lincoln. It has been ascertained that it is 
 the work of Mrs. Ellen Huntington Gates, 
 who resides in Elizabeth, N. J. She is the 
 author of several popular pieces which have 
 been printed in Sunday-school hymn-books 
 and used in revivals. Her own account of 
 the origin of this poem is as follows : " The 
 lines were written upon my slate one snowy 
 afternoon in the winter of 1860. I knew, as 
 I know now, that the poem was only a simple 
 little thing ; but somehow I had a presenti- 
 ment that it had wings and would fly into 
 sorrowful hearts, uplifting and strengthening 
 them." 
 
 968 The Law of Love. S. M. 
 
 OH ! praise our God to-day, 
 
 His constant mercy bless, 
 Whose love hath helped us on our way 
 
 And granted us success. 
 
 2 His arm the strength imparts 
 Our daily toil to bear ; 
 
 His grace alone inspires our hearts 
 Each other's load to share. 
 
 3 Oh ! happiest work below, 
 Earnest of joy above, 
 
 To sweeten many a cup of woe 
 By deeds of holy love. 
 
 4 Lord ! may it be our choice 
 This blessed rule to keep, 
 
 " Rejoice with them that do rejoice, 
 Arid weep with them that weep."
 
 ACTIVITY AND ZEAL. 
 
 5 God of the widow, hear ! 
 
 Our work of mercy bless ; 
 God of the fatherless, be near, 
 
 And grant us good success ! 
 
 We took this hymn, written in 1861 by Sir 
 Henry Williams Baker, from the edition of 
 Hymns, Ancient and Modern, published in 
 the same year. It is admirably adapted to be 
 sung by those " Friendly Societies " for whose 
 use it was composed. 
 
 Sometimes you notice on the corner of the 
 street a fine edifice springing up. You are 
 told it is a new church coming into being. 
 Once a pastor was asked, as he stood un- 
 recognized upon the walls, " When will this 
 building be completed?" He easily gave the 
 time. " Will the congregation be in debt ?" 
 continued the stranger. " Oh, yes, awfully," 
 answered the thoughtful man ; "sometimes it 
 frightens me to think of it." Then came the 
 question : " Why did you begin, when you 
 had not the money ?" Then the minister of 
 God answered : " Oh, we have money enough ; 
 we shall have no such debt as that ; but think, 
 think how much a church like this is going to 
 owe the community and the world! How 
 they will look to us for man's love and God's 
 grace !" 
 
 97 I " I am with You." 8s, ys. 
 
 ALL unseen the Master walketh 
 
 By the toiling servant's side ; 
 Comfortable words he speaketh, 
 
 While his hands uphold and guide. 
 
 2 Grief, nor pain, nor any sorrow 
 Rends thy heart to him unknown ; 
 
 He to-day, and he to-morrow, 
 Grace sufficient gives his own. 
 
 3 Holy strivings nerve and strengthen, 
 Long endurance wins the crown ; 
 
 When the evening shadows lengthen, 
 Thou shall lay thy burden down. 
 
 This hymn is found in Thomas MacKel- 
 lar's Lines for the Gentle and Loving, 1853. 
 There it begins, " Bear the burden of the 
 present," and is entitled " Resignation." It 
 is a picture of his long and active life, full of 
 trouble and full of peace. " He had much of 
 the support of the family (his father's) on his 
 shoulders and little relaxation." It seemed 
 at one time that there might come in among 
 them a large inheritance. But the young man 
 did not allow his attention to be diverted by 
 any will-o'-the-wisp. It is related that a 
 Quaker lawyer once said to him what shaped 
 his self-reliant and indefatigable career : 
 " Thomas, I hear thee is an industrious lad. 
 Stick to work, and thee will make a fortune 
 before thee will get this one." He is now 
 over fourscore years old, and is still at the 
 head of a great and lucrative business. His 
 
 neighbors respect him, and the Lord looks 
 kindly, and his age is not saddened as he 
 walks in the path where " all unseen the Mas- 
 ter walketh." One of the latest confidences 
 with the public closes with these comfortable 
 words: "I was married in 1834, and have 
 had ten children, all good and God-loving. 
 My wife died fourteen years ago. Five of 
 our children are with her in Paradise hav- 
 ing done good work here to God's glory and 
 five are with me on earth, still witnessing for 
 Christ." 
 
 975 The Grace of Giving. 75, 53. 
 
 THINE are all the gifts, O God ! 
 
 Thine the broken bread ; 
 Let the naked feet be shod, 
 
 And the starving fed. 
 
 2 Let thy children, by thy grace, 
 Give as they abound, 
 
 Till the poor have breathing-space, 
 And the lost are found. 
 
 3 Wiser than the miser's hoards 
 Is the giver's choice ; 
 
 Sweeter than the song of birds 
 Is the thankful voice. 
 
 4 Welcome smiles on faces sad 
 As the flowers of spring ; 
 
 Let the tender hearts be glad 
 With the joy they bring. 
 
 The Quaker poet, John Greenleaf Whittier, 
 wrote the hymn before us for the Anniversary 
 of the Children's Mission, Boston, 1878, and 
 it was afterwards included in Herder's Con- 
 gregational Hymns, \ 884. 
 
 Martin Luther and his brother reformers 
 were out on a ride one day, and all, as was 
 their custom, gave alms to the poor. " Who 
 knows," said one of the number, " in what 
 way God will return and increase these pieces 
 of money to me ?" Luther turned quickly at 
 the speech : " Just as if God had not given 
 them to you in the beginning !" said he ; " we 
 must give freely out of pure love, and cheer- 
 fully." Then he quoted the old verse of 
 Scripture : " Do good, and lend, hoping for 
 nothing again." No doubt, disinterested 
 benevolence is the true rule, but it is rare of 
 reach at the present day. And if there be 
 those who will stand on this lower plane of 
 a permitted cupidity, there on that plane the 
 word of inspiration meets them, and declares 
 that there does not live on this terrestrial 
 ball a Croesus so rich that he can afford to be 
 stingy. A man who holds back his contribu- 
 tions will grow mean and hard, and when the 
 stress comes will discover that he has lost 
 more than he imagined he had been saving, 
 together with the peace of conscience he 
 needs.
 
 CHRISTIAN EXPERIENCE. 
 
 976 
 
 A Veteran's Prayer. C. M. 61. 
 
 DISMISS me not thy service, Lord, 
 
 But train me for thy will ; 
 For even I, in fields so broad, 
 
 Some duties may fulfill ; 
 And I will ask for no reward, 
 
 Except to serve thee still. 
 
 2 How many serve, how many more 
 May to the service come ! 
 
 To tend the vines, the grapes to store, 
 
 Thou dost appoint for some ; 
 Thou hast thy young men at the war, 
 
 Thy little ones at home. 
 
 3 All works are good, and each is best 
 As most it pleases thee ; 
 
 Each worker pleases when the rest 
 
 He serves in charity ; 
 And neither man nor work unblest 
 
 Wilt thou permit to be. 
 
 4 Our Master all the work hath done 
 He asks of us to-day ; 
 
 Sharing his service, every one 
 
 Share too hi.s sonship may ; 
 Lord, I would serve and be a son : 
 
 Dismiss me not, I pray. 
 
 REV. THOS. T. LYNCH. 
 
 This hymn originally appeared in a book 
 called the Rivulet a collection of hymns by 
 Rev. Thomas Toke Lynch, which he pub- 
 lished for use in his own congregation as a 
 supplement to Watts, and which created a 
 bitter hymnological controversy. His writ- 
 ings have since been proved to be valuable 
 contributions to sacred song ; they are marked 
 by intensity of feeling, picturesqueness, grace, 
 and the sadness caused by the struggle of a 
 powerful soul with a body which is weak and 
 suffering. When John Wesley was eighty- 
 eight years old he still went around preach- 
 ing : and it was noted that he almost always 
 prayed, " Lord, let me not live to be useless." 
 
 There is a great deal of aspiration towards 
 the peace and blessedness of heaven which 
 ought not to be interpreted too literally. The 
 squire of an English hamlet had just bestowed 
 an alms upon the village mendicant. " May 
 the Lord give your soul a place in heaven !" 
 exclaimed the grateful beggar. " Thank ye, 
 
 Thomas, thank ye," said the squire. Encour- 
 aged by this appreciation, the beggar went on 
 fervently, " May he give it a place in heaven 
 ay, this very night." " Hold ! Thomas," said 
 the alarmed squire ; " you need n't have been 
 so particular to name the date." When a 
 whole Christian congregation, in doleful har- 
 mony, expresses its unanimous desire to lay 
 " this aching head " and " weary breast " 
 " low in the ground," it may be safely assumed 
 that the assembly has no such unanimous de- 
 sire to name the date at least, not an early 
 date. 
 
 977 Chief End of Man. L. M. 
 
 THOU Maker of our mortal frame 
 
 Of all thy works the noblest far, 
 We bow before thy righteous claim 
 
 To all we have, and all we are. 
 
 2 Our tongues were fashioned for thy word, 
 Our hands to do thy will divine; 
 
 Our bodies are thy temple, Lord, 
 The mind's immortal powers are thine. 
 
 3 Its highest thought to trace thy skill, 
 Its purest love on thee to rest, 
 
 Its noblest action of the will, 
 To choose thy service, and be blest. 
 
 4 Our ransomed spirits rise to thee 
 Unfailing source of light and joy ! 
 
 Thy love has made thy children free, 
 Thy praise shall life and strength employ. 
 
 5 Give grace and mercy to the end 
 For we are thine and not our own : 
 
 So shall we to thy courts ascend, 
 
 And cast our crowns before thy throne. 
 
 Under the signature "A. R. \V." Rev. Aaron 
 Robarts Wolfe contributed seven hymns to 
 Dr. Hastings' Church Melodies, 1858, among 
 which was the one now before us. The title 
 affixed to it, " Chief End of Man," comes 
 from the old Westminster Catechism " Man's 
 chief end is to glorify God and enjoy him for 
 ever." We belong to God as his creatures ; 
 he made us, he has provided for us, he has 
 redeemed us. Thus he has a " righteous 
 claim to all we have and all we are," as the 
 hymn acknowledges. Then, if we are genu- 
 inely loyal and true, he gives us " crowns " to 
 cast before his throne. 
 
 981 
 
 Public Acknowledgment. 
 
 us, 55. 
 
 PRAISE ye the Father, for his loving kindness, 
 Tenderly cares he for his loving children ; 
 Praise him, ye angels, praise him in the heavens, 
 Praise ye Jehovah ! 
 
 2 Praise ye the Saviour ! great is his compassion, 
 Graciously cares he for his chosen people ; 
 Young men and maidens, ye old men and children, 
 
 Praise ye the Saviour ! 
 
 3 Praise ye the Spirit ! Comforter of Israel, 
 Sent of the Father and the Son to bless us ; 
 Praise ye the Father, Son and Holy Spirit, 
 
 P'raise ye the Triune God.
 
 ORGANIZATION AND INSTITUTIONS. 
 
 55' 
 
 This song of praise, rhymeless and brief, is 
 yet full of tenderness and dignity, as a hymn 
 of adoring worship to the Persons of the Tri- 
 une Godhead. It would be excellent as an 
 anthem for National Thanksgiving. It was 
 composed by Mrs. Elizabeth Charles, the gift- 
 ed author of the " Schonberg-Cotta " stories. 
 We found it upon a slip printed for an anni- 
 versary, and copied it. 
 
 982 Public Imploration. us, 55. 
 
 O GRACIOUS Jesus, hear our humble crying; 
 Haste to our help, in all thy grace replying 
 To us, who, laden with our sins, implore thee, 
 Falling before thee. 
 
 2 O thou, whose mercy to our prayer descendeth, 
 And to the contrite consolation sendeth, 
 
 Thy comfort give ; accept our supplication, 
 Lord, our salvation. 
 
 3 Our need thou knowest ; Lord, descend, supplying 
 Our wants, who live on thy sure word relying. 
 Lord Jesus, spare us ; to our hearts be given 
 
 Thy peace from heaven. 
 
 Another of Rev. Arthur Tozer Russell's 
 compositions, taken from his Psalms and 
 Hymns, partly original, partly selected, for 
 the use of the Church of England, 1851. 
 Its avowed purpose is to be used on the oc- 
 casion of a public fast or a day of general 
 penitential prayer. 
 
 987 Corner-Stone. L. M. D. 
 
 O LORD of hosts, whose glory fills 
 The bounds of the eternal hills, 
 And yet vouchsafes, in Christian lands, 
 To dwell in temples made by hands ! 
 Grant that all we, who here to-day 
 Rejoicing this foundation lay, 
 May be in very deed thine own, 
 Built on the precious Corner-stone. 
 
 2 Endue the creatures with thy grace, 
 That shall adorn thy dwelling-place ; 
 The beauty of the oak and pine, 
 
 The gold and silver, make them thine. 
 To thee they all belong ; to thee 
 The treasures of the earth and sea ; 
 And, when we bring them to thy throne, 
 We but present thee with thine own. 
 
 3 The heads that guide endue with skill, 
 The hands that work preserve from ill, 
 That we, who these foundations lay, 
 May raise the topstone in its day. 
 
 But now and ever, Lord, protect 
 The temple of thine own elect ; 
 Be thou in them, and they in thee, 
 O ever-blessed Trinity ! 
 
 An appropriate hymn for Corner-Stone 
 ceremonies written by Dr. John M. Neale. It 
 appeared in his Hymns for the Young, 1844, 
 with the title, " Laying the First Stone of a 
 Church." The passage of Scripture sug- 
 gested is Isaiah 28 : 16, or Ephesians 2 : 20. 
 
 988 Dedication. Ezek. 1 : 26. L. M. D. 
 
 COME, Jesus, from the sapphire throne, 
 Where thy redeemed behold thy face, 
 
 Enter this temple, now thine own, 
 And let thy glory fill the place. 
 
 We praise thee that to-day we see 
 Its sacred walls before thee stand ! 
 
 'T is thine for us 't is ours for thee; 
 Reared by thy kind assisting hand. 
 
 2 Oft as returns the day of rest, 
 
 Let heartfelt worship here ascend; 
 With thine own joy fill every breast, 
 
 With thine own power thy word attend. 
 Here, in the dark and sorrowing day, 
 
 Bid thou the throbbing heart be still ; 
 Oh, wipe the mourner's tears away, 
 
 And give new strength to meet thy will. 
 
 3 When round this board thine own shall meet, 
 And keep the feast of dying love, 
 
 Be our communion ever sweet, 
 With thee, and with thy Church above. 
 
 Come, faithful Shepherd, feed thy sheep ; 
 In thine own arms the lambs enfold ; 
 
 Give help to climb the heavenward steep, 
 Till thy full glory we behold. 
 
 We copy this from the Christian Intelli- 
 gencer, in which it seems to have been first 
 given to the public. The hymn was written 
 by Rev. Ray Palmer, D. D., for the dedica- 
 tion of the Belleville Avenue Congregational 
 Church in Newark, N. J., and was sung on 
 that occasion, March 31, 1875. The Scrip- 
 ture reference is to Ezekiel i : 26 : " And 
 above the firmament that was over their heads 
 was the likeness of a throne, as the appear- 
 ance of a sapphire stone ; and upon the like- 
 ness of the throne was the likeness as the ap- 
 pearance of a man above upon it. 
 
 1017 
 
 Soldiers of Christ. 
 
 L. M. D. 
 
 ARM these thy soldiers, mighty Lord, 
 With shield of faith and Spirit's sword; 
 Forth to the battle may they go 
 And boldly fight against the foe 
 With banner of the cross unfurled, 
 And by it overcome the world ; 
 And so at last receive from thee 
 The palm and crown of victory. 
 
 2 Come, ever-blessed Spirit, come, 
 And make thy servants' hearts thy home; 
 May each a living temple be 
 Hallowed for ever, Lord, to thee; 
 Enrich that temple's holy shrine 
 With sevenfold gifts of grace divine, 
 With wisdom, light, and knowledge bless, 
 Strength, counsel, fear, and godliness. 
 
 In 1862 Bishop Christopher Wordsworth 
 published in his Holy Year a Confirmation 
 hymn, beginning " Father of all, in whom we 
 live." This was divided into three parts, with 
 directions as to the use of each portion. 
 The second division began with the words, 
 " O God, in whose all-searching eye," and 
 it is from this that the poem we quote is 
 taken. It is a martial lyric, and might be 
 made to do valiant service at our Communion 
 seasons when a multitude of young converts 
 are ranged before the pulpit for public con- 
 fession of faith. The word " sacrament " 
 comes almost unchanged from the Latin 
 language. It is the " sacramentinn" or 
 the military oath of loyalty and steadfastness
 
 552 
 
 THE CHURCH OF GOD. 
 
 which each Roman soldier took on the eve 
 of battle, when life with all its vast exposures 
 and issues was put into solemn pledge. 
 
 1 1 8 The Symbolic Sign. S. M. 
 
 STAND, soldier of the cross, 
 
 Thy high allegiance claim, 
 And vow to hold the world but loss 
 
 For thy Redeemer's name. 
 
 2 Arise, and be baptized, 
 And wash thy sins away ; 
 
 Thy league with God be solemnized, 
 Thy faith avouched to-day. 
 
 3 No more thine own, but Christ's ; 
 With all the saints of old, 
 
 Apostles, seers, evangelists, 
 And martyr-throngs enrolled. 
 
 DR. E. H. BICKERSTETH. 
 
 Bishop Edward H. Bickersteth wrote this 
 poem for the first edition of his Hymnal 
 Companion, 1870, where it had six stanzas 
 of four lines each. It was slightly altered, 
 however, by the author, when, in 1871, it 
 was included in the Church Hymns of the 
 Society for Promoting Christian Knowledge. 
 The portrait we add was taken much more 
 recently than the one given before. It shows 
 the good man has advanced in years as well 
 as in honors. 
 
 IO25 " Happy Day."Psa. 56:12. P.M. 
 
 OH, happy day that fixed my choice 
 On thee, my Saviour and my God; 
 
 Well may this glowing heart rejoice, 
 And tell its raptures all abroad. 
 
 2 Oh, happy bond, that seals my vows 
 To him who merits all my love ! 
 
 Let cheerful anthems fill his house, 
 While to that sacred shrine I move. 
 
 3 Now rest, my long-divided heart ! 
 Fixed on this blissful center, rest ; 
 
 Here have I found a nobler part, 
 Here heavenly pleasures fill my breast. 
 
 This hymn of Dr. Philip Doddridge will be 
 found annotated on page 496. 
 
 I O5 I Parting in Love. S. M. 
 
 BLEST be thy love, dear Lord, 
 That taught us this sweet way, 
 
 Only to love thee for thyself, 
 And for that love obey. 
 
 2 O thou, our souls' chief Hope ! 
 We to thy mercy fly ; 
 
 Where'er we are, thou canst protect, 
 Whate'er we need, supply. 
 
 3 Whether we sleep or wake, 
 To thee we both resign ; 
 
 By night we see, as well as day, 
 If thy light on us shine. 
 
 4 Whether we live or die, 
 Both we submit to thee; 
 
 In death we live, as well as life, 
 If thine in death we be. 
 
 The author of this hymn, John Austin, was 
 born at Walpole, Norfolk, England, and edu- 
 cated at St. John's, Cambridge. He became 
 a member of the Roman Catholic communion. 
 He then began to study for the Bar, but aban- 
 doned this after a time and devoted himself 
 to literature as a profession. His death oc- 
 curred in London, 1669. Mr. Austin is best 
 known in hymnology as the author of a Ro- 
 man Catholic manual entitled, Devotions in 
 the Antient Way of Offices, 1668, which went 
 through several editions in a few years. It 
 contained forty-three hymns, most of them 
 original, and among these was included the 
 poem quoted here. The present form is an 
 abridgment, and has become widely popular. 
 
 I O52 Church Covenant. 73, 6s. D. 
 
 JESUS, I have promised 
 To serve thee to the end ; 
 
 Be thou for ever near me, 
 My Master and my friend ; 
 
 1 shall not fear the battle 
 If thou art by my side, 
 
 Nor wander from the pathway 
 If thou wilt be my guide. 
 
 2 Oh, let me feel thee near me ; 
 The world is ever near ; 
 
 I see the sights that dazzle, 
 The tempting sounds I hear; 
 
 My foes are ever near me, 
 Around me and within ; 
 
 But, Jesus, draw thou nearer, 
 And shield my soul from sin. 
 
 3 O Jesus, thou hast promised 
 To all who follow thee, 
 
 That where thou art in glory- 
 There shall thy servant be : 
 
 And, Jesus, I have promised 
 To serve thee to the end ; 
 
 Oh, give me grace to follow, 
 My Master and my friend. 
 
 Rev. John Ernest Bode, M. A., was born 
 in 1816, and educated at Eton and Christ 
 Church, Oxford, graduating in 1837. He took 
 Holy Orders in the Church of England, in 
 1841, and six years later became rector of
 
 THE LORD'S SUPPER. 
 
 553 
 
 Westwell, Oxfordshire, where he remained 
 until 1 860, when he was appointed rector of 
 Castle Camps, Cambridgeshire. His death 
 occurred at the latter place, October 6, 1 874. 
 In addition to a volume of lectures, Mr. Bode 
 published several books of hymns and occa- 
 sional poems. The one quoted here is the 
 most popular, and was originally printed in 
 the 1869 Appendix to the Psalms and Hymns 
 of the Society for Promoting Christian Know- 
 ledge. 
 
 I O7O Hymn for Closing. 8s, 75. 
 
 THINE for ever, thine for ever ! 
 
 May thy face upon us shine ; 
 Help, oh, help our weak endeavor, 
 
 Lord, for ever to be thine. 
 
 2 Thine for ever, thine for ever ! 
 Armed with faith, and strong in thee, 
 
 Ever fighting, fainting never, 
 May we march to victory ! 
 
 3 Daily in the grace increasing 
 Of thy Spirit, more and more, 
 
 Watching, praying without ceasing, 
 May we reach the heavenly shore ! 
 
 Another hymn suitable for the occasion of 
 receiving members into the church, contrib- 
 uted by Dr. Christopher Wordsworth, Bishop 
 of Lincoln, to the Appendix to Psalms and 
 Hymns, 1869. It was somewhat rearranged 
 when it was included in Church Hymns, 1871, 
 and the version used therein has became the 
 authorized text. In the old fable which the 
 Hebrews used to teach their children about 
 the fallen angels, they said that the angels of 
 knowledge, proud and wilful, were cast down 
 hopelessly into hell ; but the angels of love, 
 humble and tearful, crept back once mdre 
 into the blessed light, and were welcomed 
 home. 
 
 (O79 " In Remembrance." 73. 61. 
 
 SAVIOUR of our ruined race, 
 Fountain of redeeming grace, 
 Let us now thy fullness see, 
 While we here converse with thee ; 
 Hearken to our ardent prayer 
 Let us all thy blessing share. 
 
 2 While we thus, with glad accord, 
 Meet around thy table, Lord, 
 
 Bid us feast with joy divine 
 On the appointed bread and wine; 
 Emblems may they truly prove 
 Of our Saviour's bleeding love. 
 
 3 Weak, unworthy, sinful, vile, 
 Yet we seek thy heavenly smile. 
 Canst thou all our sins forgive? 
 Dost thou bid us look and live? 
 Lord, we wonder and adore ! 
 Oh, for grace to love thee more ! 
 
 This is another of the pieces by Dr. Thomas 
 Hastings which have become generally popu- 
 lar. It was first printed in his Devotional 
 Hymns and Religious Poems in 1850, and 
 was entitled " Holy Communion." 
 
 I O82 The Historic Memorial. 75. 61. 
 
 MANY centuries have fled 
 Since our Saviour broke the bread, 
 And this sacred feast ordained, 
 Ever by his church retained : 
 Those his body who discern 
 Thus shall meet till his return. 
 
 2 Come, the blessed emblems share, 
 Which the Saviour's death declare ; 
 Come, on truth immortal feed ; 
 For his flesh is meat indeed ! 
 Saviour! witness with the sign 
 That our ransomed souls are thine. 
 
 Beginning with the words " Eighteen cen- 
 turies have fled," this piece for " Holy Com- 
 munion," written by Josiah Conder, first ap- 
 peared in the Congregational Hymn-Book, 
 1836. It is based upon I. Corinthians 1 1 : 26 : 
 " Ye do show the Lord's death till he come." 
 The point of its sentiment is in its historic 
 reference to the Lord's Supper as a memorial. 
 Where did the observance of " the Fifth of 
 November " come from, if there never was 
 any Guy Fawkes ? Where did the celebration 
 of " The Fourth of July " come from, if there 
 never was any Declaration of Independence? 
 The existence of a festival, so plain and 
 marked, for all these eighteen centuries, 
 traceable clear back to the period of Jesus 
 Christ's life and death, and not beyond, is a 
 direct and irrefragable proof of the truth of 
 Christianity. 
 
 1090 
 
 " My Beloved." 
 
 P.M. 
 
 1 LIFT my heart to thee, 
 Saviour divine ! 
 
 For thou art all to me, 
 
 And I am thine. 
 
 Is there on earth a closer bond than this, 
 That " my Beloved 's mine and I am his"? 
 
 2 Thine am I by all ties ; 
 But chiefly thine, 
 
 That, through thy sacrifice, 
 
 Thou, Lord, art mine. 
 
 By thine own cords of love, so sweetly wound 
 Around me, I to thee am closely bound. 
 
 3 To thee, thou bleeding Lamb, 
 I all things owe ; 
 
 All that I have and am, 
 
 And all I know. 
 
 All that I have is now no longer mine, 
 And I am not mine own ; Lord, I am thine. 
 
 4 How can I, Lord, withhold 
 Life's brightest hour 
 
 Fom thee ; or gathered gold, 
 
 Or any power? 
 
 Why should I keep one precious thing from th 
 When thou hast given thine own dear self for 
 
 thee, 
 me? 
 
 The author of this hymn, Charles Edward 
 Mudie, is a business man, best known to the 
 English public as the founder of the library 
 which bears his name. He was born at 
 Cheyne Walk, Chelsea, October 18, i8i8,and 
 died at Hampstead, October 28, 1890. Mr. 
 Mudie wrote a number of poems, which he 
 collected in one volume and published in
 
 554 
 
 THE CHURCH OF GOD. 
 
 1872, with the title Stray Leaves. In this 
 book are a few hymns, the best known being 
 the one quoted above, which was written in 
 1871, and has much beauty and tenderness of 
 expression. The Scripture reference is to the 
 Song of Solomon 2:16. 
 
 I O97 Jesus' Agony. 6s, 43. 
 
 Low in thine agony 
 Bearing thy cross for me, 
 
 Saviour divine ! 
 In the dark tempter's hour. 
 Quailing beneath his power, 
 Sorrowing more and more, 
 
 Thou dost incline. 
 
 2 O Lord of heaven and earth, 
 What sorrow unto death 
 
 Dost thou sustain ! 
 Thou dost in anguish bow : 
 Thou art forsaken now : 
 For me this cup of woe 
 
 Thou dost now drain. 
 
 3 Saviour, give me to share 
 Thy lowly will and prayer 
 
 In all my woe; 
 In my soul's agony 
 Let me resemble thee ; 
 An angel strengthening me, 
 
 Let me, too, know. 
 
 4 Thy soul its travail saw, 
 And in its heavy woe 
 
 Was satisfied. 
 So let my sorrow, Lord, 
 Fullness of joy afford, 
 To life and God restored, 
 
 Through him who died. 
 
 Rev. Henry Allon, D. D., was born at Wei- 
 ton, near Hull, in England, October 18, 1818 ; 
 he was educated at Cheshunt College, Herts. 
 He entered the ministry of the church called 
 Independent at that time, but of late accept- 
 ing the usual title of Congregational, becom- 
 ing in 1 844 co-pastor with Rev. T. Lewis in 
 an interesting and increasing organization 
 formed out of several denominations, and so 
 taking the name of Union Chapel, in Isling- 
 ton ; he became the sole minister eight years 
 afterwards, when his senior associate was re- 
 moved by death. He never changed his loca- 
 tion, though he assumed at times other and 
 outside work. He was the editor of the 
 British Quarterly Review for many years of 
 industrious and careful literary activity. He 
 died in his home, still the pastor of that dear 
 parish, April 16, 1892. It is somewhat no- 
 ticeable that so distinguished a hymnologist 
 as this busy pastor has proved himself to be 
 has, after all, never given to the public any of 
 his own musical compositions, if he made 
 any, and stands represented in the manuals 
 by only one hymn. In his early volume, en- 
 titled Supplemental Hymns, he introduced 
 the Passion poem, beginning with the first 
 line, " Low in thine agony." This was in 
 1868; after the issue of that he edited the 
 
 New Congregational Hymn-Book, and in 1886 
 he compiled the Congregational Psalmist 
 Hytnnal. He often lectured upon song in its 
 
 relation to church life, and printed essays 
 upon the forms of service on the Sabbath, 
 and so did his full part before the public in 
 stimulating the growth of taste and opinion. 
 He was helped by the fact that he spent his 
 life in one long pastorate among the same 
 people and their descendants ; for this ren- 
 dered such an individual simply supreme in 
 power of influence and control. He acted as 
 he wished and willed in that field of Christian 
 labor, and no other parties interfered to resist 
 methods that were found good and useful. 
 
 I O98 In a Figure. 8s, 75. D. 
 
 IN the name of God, the Father, 
 
 In the name of God, the Son, 
 In the name of God, the Spirit, 
 
 One in Three, and Three in One, 
 In the name, which highest angels 
 
 Speak not, ere they vail their face, 
 dying, " Holy, holy, holy!" 
 
 Come we to this sacred place. 
 
 2 Here, in figure represented, 
 
 See the passion once again ; 
 Here behold the Lamb most holy, 
 
 As for our redemption slain ; 
 Here the Saviour's body broken, 
 
 Here the blood which Jesus shed, 
 Mystic food of life eternal. 
 
 See, for our refreshment spread.
 
 THE LORD'S SUPPER. 
 
 555 
 
 3 Here shall highest praise be offered : 
 
 Here shall meekest prayer be poured ; 
 Here, with body, soul, and spirit, 
 
 God incarnate be adored ; 
 Holy Jesus ! for thy coming 
 
 May thy love our hearts prepare ; 
 Thine we fain would have them wholly, 
 
 Enter, Lord ! and tarry there. 
 
 Rev. John William Hewett, M. A., a 
 clergyman of the Church of England, was 
 born in 1824, and educated at Trinity Col- 
 lege, Cambridge, graduating 1849. He was 
 for the three following years Fellow of St. 
 Nicholas College, Shoreham, and subsequent- 
 ly held the position of Master in schools 
 at Blexham and London. He has also been 
 curate of several churches in London and 
 its vicinity. Mr. Hewett has published 
 several works in prose and is known as the 
 author of some original hymns and transla- 
 tions which appeared in his Verses by a 
 Country Curate, 1859. Among them is the 
 one for Communion quoted here, and which 
 has come into general use. 
 
 IO99 " Our Daily Bread." 6s. D. 
 
 GIVE us our daily bread, 
 
 O God, the bread of strength; 
 For we have learned to know 
 
 How weak we are at length ; 
 As children we are weak, 
 
 As children must be fed ; 
 Give us thy grace, O.Lord, 
 
 To be' our daily bread. 
 
 2 Give us our daily bread, 
 The bitter bread of grief ; 
 
 We sought earth's poisoned feasts, 
 
 For pleasure and relief: 
 We sought her deadly fruits, 
 
 But now, O God, instead, 
 We ask thy healing grief 
 
 To be our daily bread. 
 
 3 Give us our daily bread 
 To cheer our fainting soul ; 
 
 The feast of comfort, Lord, 
 And peace to make us whole : 
 
 For we are sick of tears, 
 The useless tears we shed ; 
 
 Now give us comfort, Lord, 
 To be our daily bread. 
 
 4 Give us our daily bread, 
 The bread of angels, Lord, 
 
 By us so many times 
 
 Broken, betrayed, adored; 
 His body and his blood, 
 
 The feast that Jesus spread, 
 Give him, our Life, our All, 
 
 To be our daily bread. 
 
 Another of the compositions of Miss 
 Adelaide Anne Procter, taken from her 
 Legends and Lyrics, 1858. It is founded 
 upon the petition of the Lord's Prayer, 
 " Give us this day our daily bread." 
 
 Thou bruised and broken Bread, 
 My life-long wants supply ; 
 
 As living souls are fed, 
 Oh, feed me or I die. 
 
 2 Thou true life-giving Vine! 
 Let me thy sweetness prove ; 
 
 Renew my life with thine, 
 Refresh my soul with love. 
 
 Rough paths mv feet have trod, 
 Since first their course began ; 
 
 Feed me, thou Bread of God! 
 Help me, thou Son of Man ! 
 
 3 For still the desert lies 
 My thirsting soul before, 
 
 O Living Waters ! rise 
 
 Within me evermore. 
 To Father, and to Son, 
 
 And, Holy Ghost, to thee, 
 Eternal Three in One, 
 
 Eternal glory be. 
 
 This is another piece of Rev. John S. B. 
 Monsell's composition. He first published it 
 in his Parish Hymnal, 1873. It refers to that 
 sort of spiritual growth which may be ex- 
 pected in the experience of a devoted be- 
 liever who renounces himself and turns to 
 Christ for religious food and drink. One 
 who hungers and thirsts, and yet will be sat- 
 isfied with nothing less than Christ for his 
 manna, and Christ for his wine, many reason- 
 ably hope to advance rapidly in the genuine 
 grace of the gospel. The company which 
 usually gathers at a Church Sacrament is 
 most likely the best among the members. 
 Ah, yes ; but the remembered remark, made 
 by a quaint old Puritan, is unfortunately still 
 correct : " You cannot always tell what 
 o'clock it is in a man's breast by inspecting 
 the mere dial of his daily countenance." 
 Even Jesus used a whole parable to instruct 
 his disciples that it must always be impossi- 
 ble to separate tares from wheat ; if one 
 should attempt it, he would most likely root 
 up wheat also. We are to watch and pray, 
 help ourselves and be helped, let God do 
 what he will, and ourselves do what we can. 
 Two hours before he died, the lamented Ar- 
 nold wrote in his private journal these words : 
 " Above all, let me mind my own personal 
 task ; keep myself pure, and zealous, and be- 
 lieving, laboring to do God's work, yet not 
 anxious that it should be done by me rather 
 than by others, if God disapproves my doing 
 it." Thus he waited and worked ; and he 
 was not, for God took him. 
 
 | | OO Bread and Wine. 
 
 I HUNGER and I thirst ; 
 
 Jesus, my manna be ; 
 Ye living waters, burst 
 
 Out of the Rock forme. 
 
 6s, D. 
 
 | O9 " Fling out the Banner." 
 
 FLING out the banner: let it float 
 Skyward and seaward, high and wide; 
 
 The sun, that lights its shining folds, 
 The cross, on which the Saviour died. 
 
 2 Fling out the banner ; angels bend 
 In anxious silence o'er the sign, 
 
 And vainly seek to comprehend 
 The wonder of the Love Divine. 
 
 L. M.
 
 556 
 
 THE CHURCH OF GOD. 
 
 3 Fling out the banner : heathen lands 
 Shall see from far the glorious sight ; 
 
 And nations, crowding to be born, 
 Baptize their spirits in its light. 
 
 4 Fling out the banner : let it float 
 Skyward and seaward, high and wide: 
 
 Our glory only in the cross, 
 Our only hope, the Crucified. 
 
 Rev. George W. Doane, D. D., wrote this 
 hymn at " Riverside, Second Sunday in Ad- 
 vent, 1848." It was published in the last edi- 
 tion of his Songs by the Way, 1875. Professor 
 Bird rather slightingly calls it an " effusion," 
 but at least it has the merit of enthusiasm in the 
 cause of Missions. The figure it uses is 
 caught from Psalm 60 : 4 : " Thou hast given 
 a banner to them that fear thee, that it may 
 be displayed because of the truth." 
 
 |||5 Messiah's Reign. C. M. 
 
 THE Lord will come, and not be slow ; 
 
 His footsteps cannot err; 
 Before him Righteousness shall go, 
 
 His royal harbinger. 
 
 2 Mercy and Truth, that long were missed, 
 Now joyfully are met ; 
 
 Sweet Peace and Righteousness have kissed, 
 And hand in hana are set. 
 
 3 Truth from the earth, like to a flower, 
 Shall bud and blossom then, 
 
 And Justice, from her heavenly bower, 
 Look down on mortal men. 
 
 4 Thee will I praise, O Lord, my God ! 
 Thee honor and adore 
 
 With my whole heart, and blaze abroad 
 Thy name for evermore ! 
 
 JOHN MILTON. 
 
 England's famous blind singer, John Milton, 
 has no need of a mere hymn annotation to 
 record his work as a poet or to proclaim his 
 literary fame. He was born in London, De- 
 cember 9, 1608, and died in that city, Novem- 
 ber 8, 1674. Of his nineteen paraphrases of 
 
 the Psalms, more than half have been rejected 
 by compilers, but seven are in common use 
 now. The one we quote is the author's ver- 
 sion of Psalm 85. 
 
 M I 7 Departure. 8s, 6s, 45. 
 
 WITH the sweet word of peace 
 
 We bid our brethren go ; 
 Peace, as a river to increase, 
 
 And ceaseless flow. 
 
 2 With the calm word of prayer ! 
 We earnestly commend 
 
 Our brethren to thy watchful care, 
 Eternal Friend ! 
 
 3 With the dear word of love 
 We give our brief farewell : 
 
 Our love below, and thine above, 
 With them shall dwell. 
 
 4 With the strong word of faith 
 We stay ourselves on thee ; 
 
 That thou, O Lord, in life and death 
 Their Help shall be. 
 
 5 Then the bright word of hope 
 Shall on our parting gleam, 
 
 And tell of joys beyond the scope 
 Of earth-born dream. 
 
 6 Farewell ! in hope, and love, 
 In faith, and peace, and prayer: 
 
 Till he whose home is ours above 
 Unite us there. 
 
 George Watson was born at Birmingham, 
 England, 1816, and was a printer in London 
 until 1866. He was the pioneer of cheap illus- 
 trated periodicals in Great Britain, but in 
 hymnology is best known by the poem quot- 
 ed here. It was written in 1867 to be sung 
 at a farewell meeting in Brighton, held on the 
 departure of Rev. Edwin Paxton Hood for a 
 time of rest. After his return Mr. Hood in- 
 cluded it in a collection called Our Hymn 
 Book, Brighton, 1868, and it has been fre- 
 quently republished since. 
 
 ||2I The Call to Service. 8s, 75. D. 
 
 WE are living, we are dwelling, 
 
 In a grand and awful time, 
 In an age on ages telling; 
 
 To be living is sublime. 
 Hark, the waking up of nations, 
 
 Gog and Magog to the fray : 
 Hark, what soundeth ? is creation 
 
 Groaning for its latter day ? 
 
 2 Worlds are charging, heaven beholding, 
 
 Thou hast but an hour to fight ; 
 Now the blazoned cross unfolding, 
 
 On, right onward, for the right ! 
 On ! let all the soul within you 
 
 For the truth's sake go abroad ! 
 Strike, let every nerve and sinew 
 
 Tell on ages, tell for God ! 
 
 This impressive poem by Bishop Arthur 
 Cleveland Coxe first appeared in his Athan- 
 asion, 1840, and later was included in Lyra 
 Sacra Americana. It is useful for certain oc- 
 casions when the hearts of people are deeply 
 stirred, when great passions are aroused, when 
 mighty issues are at stake. Two or three
 
 MISSIONS AND GROWTH. 
 
 557 
 
 verses from another author might well be 
 added to it : 
 
 " Men of thought, be up and stirring night and day : 
 Sow the seed withdraw the curtain clear the way ! 
 Men of action, aid and cheer them, as ye may ! 
 
 There 's a fount about to stream, 
 
 There 's a light about to beam, 
 
 There 's a warmth about to glow, 
 
 There 's a flower about to blow ; 
 There 's a midnight blackness changing into gray. 
 Men of thought and men of action, clear the way ! 
 
 ' ' Lo ! a cloud 's about to vanish from the day ; 
 And a brazen wrong to crumble into clay. 
 Lo ! the right 's about to conquer : clear the way I 
 
 With the right shall many more 
 
 Enter smiling at the door ; 
 
 With the giant wrong shall fall 
 
 Many others, great and small, 
 That for ages long have held us for their prey. 
 Men of thought and men of action, clear the way 1" 
 
 1135 Heralds of the King. 8s, 6s. 
 
 SEND thou, O Lord, to every place 
 Swift messengers before thy face, 
 The heralds of thy wondrous grace, 
 Where thou, thyself, wilt come. 
 
 2 Send men whose eyes have seen the King, 
 Men in whose ears his sweet words ring ; 
 Send such thy lost ones home to bring ; 
 
 Send them where thou wilt come. 
 
 3 To bring good news to souls in sin ; 
 The bruised and broken hearts to win ; 
 In every place to bring them in, 
 
 Where thou, thyself, wilt come. 
 
 4 Gird each one with the Spirit's sword, 
 The sword of thine own deathless word ; 
 And make them conquerors, conquering Lord, 
 
 Where thou, thyself, wilt come. 
 
 5 Raise up, O Lord the Holy Ghost, 
 From this broad land a mighty host, 
 Their war cry, " We will seek the lost, 
 
 Where thou, O Christ, wilt come!" 
 
 This excellent hymn was composed by Mrs. 
 Mary Cornelia Gates, who prefers to be known 
 as the wife of her honored husband, President 
 Merrill E. Gates of Amherst College. Her 
 residence is in Amherst, Mass. 
 
 J 1 4 1 Going Home. Phil. 3 : 20. P. M. 
 
 No, no it is not dyinsr 
 
 To go unto our God ; 
 This gloomy earth forsaking, 
 Our journey homeward taking, 
 
 Along the starry road. 
 
 2 No, no, it is not dying 
 Heaven's citizen to be ! 
 
 A crown immortal wearing, 
 And rest unbroken sharing, 
 From care and conflict free. 
 
 3 No, no, it is not dying 
 
 The Shepherd's voice to know ; 
 His sheep he ever leadeth, 
 His peaceful flock he feedeth, 
 
 Where living pastures grow. 
 
 4 Oh, no ! this is not dying, 
 Thou Saviour of mankind ! 
 
 There, streams of love are flowing, 
 No hindrance ever knowing ; 
 Here, only drops we find. 
 
 From the French of Dr. Cassar Malan, 
 "" Non, ce n' est pas mourir." It was trans- 
 lated into German by A. Knapp, and thence 
 
 rendered into English by Professor Robinson 
 Porter Dunn of Brown University. It first 
 appeared in Sacred Lyrics from the German, 
 published in Philadelphia in 1859. " It is re- 
 markable that the Greek word skenos [tent] 
 is one from which we also derive our word 
 skin. Sometimes the tent was composed of 
 skins (perhaps usually the tents of Kedar), 
 sometimes of haircloth ; but, in either case, it 
 mingled the ideas of a habitation and a ves- 
 ture. Hence there was much of suggestion 
 and deep instruction in the occupation of the 
 tent-maker. The tent was the mediator be- 
 tween the bodily frame and the heavens. 
 In a similar way, the skin of the human body 
 and the body itself is the skenos between 
 the world unseen and the soul. The body, 
 as the apostle argues, is the tent of the 
 spirit ' the earthly house of this tent or tab- 
 ernacle ;' it, like the tent, was only a transitory 
 dwelling, a portable habitation, easily raised, 
 how easily destroyed ! But / abide, although 
 the tent is removed, dissolved, loosened, or 
 lost. All this evidently governs the apostle's 
 thought." 
 
 1143 Funeral Service. P.M. 
 
 Now the laborer's task is o'er; 
 
 Now the battle-day is past ; 
 Now upon the farther shore 
 
 Lands the voyager at last. 
 Father, in thy gracious keeping 
 Leave we now thy servant sleeping. 
 
 2 There the tears of earth are dried : 
 There its hidden things are clear; 
 
 There the work of life is tried 
 By a juster Judge than here. 
 Father, in thy gracious keeping 
 Leave we now thy servant sleeping. 
 
 3 There the sinful souls that turn 
 To the cross their dying eyes, 
 
 All the love of Christ shall learn 
 
 At his feet in Paradise. 
 Father, in thy gracious keeping 
 Leave we now thy servant sleeping. 
 
 4 " Earth to earth, and dust to dust ;" 
 Calmly now the words we say ; 
 
 Leaving him to sleep in trust, 
 
 Till the resurrection-day. 
 Father, in thy gracious keeping 
 Leave we now thy servant sleeping. 
 
 The author, Rev. John Ellerton, says of 
 this poem : " The whole hymn, especially the 
 third, fifth, and sixth verses, owes many 
 thoughts, and some expressions, to a beauti- 
 ful poem of the Rev. Gerard Moultrie's, be- 
 ginning, ' Brother, now thy toils are o'er.' " 
 It was written for the Society for Promoting 
 Christian Knowledge, and published in their 
 Church Hymns, 1871. 
 
 C. M. 
 
 144 
 
 Immortality. 
 
 LORD, when in silent hours I muse 
 
 Upon myself and thee, 
 I seem to hear the stream of life 
 
 That runs invisibly.
 
 558 
 
 THE CHRISTIAN'S DEATH. 
 
 2 Then know I what I oft forget, 
 How fleeting are my days ; 
 
 Remember me, my God, nor let 
 My end be my dispraise ! 
 
 3 Oh, think upon me for my good, 
 Though little good I do ; 
 
 My hope and my forgiving Friend 
 Thou hast been hitherto. 
 
 4 My joy, when truest joy I have, 
 It comes to me from heaven ; 
 
 My strength when I from weakness rise, 
 Is by thy Spirit given. 
 
 5 And while he shines as he has shone, 
 Whom thou hast made my stay, 
 
 Life can but gently float me on, 
 Not hurry me away. 
 
 A hymn entitled " Resignation," published 
 by the author, Rev. Thomas Toke Lynch, in 
 the first edition of The Rivulet ; a Contribu- 
 tion to Sacred Song, 1855. It proposes that 
 a true believer shall find consolation in his 
 troubles from the consideration of the immor- 
 tality which is the inalienable heritage of his 
 soul. Frederick W. Robertson compares the 
 slow and perpetual passage of time to the 
 stream of water which glides between the 
 fingers of a stone statue in a public park ; the 
 arms of the white marble figure are extended, 
 the opening from the fountain is skillfully 
 conducted to the palms, and so the current 
 runs on and runs away night and day 
 summer and winter, cold and clear in its re- 
 lentless progress, till the statue is dark and 
 old. The thought of God's presence, Christ's 
 human love, heaven's nearness, and the 
 deathless destiny of the renewed spirit is 
 the antidote to all melancholy here. 
 
 152 
 
 Pilgrims of the Night. 
 
 P. M. 
 
 DARKER than night life's shadows fall around us, 
 And, like benighted men, we miss our mark ; 
 
 God hides himself, and grace hath scarcely found us 
 Ere death finds out his victims in the dark. REF. 
 
 2 Rest comes at length, though life be long and dreary, 
 The day must dawn, and darksome night be past : 
 
 Faith's journey ends in welcome to the weary. 
 And heaven, the heart's true home, will come at 
 last. REF. 
 
 3 Cheer up, my soul ! faith's moonbeams softly glisten 
 Upon the breast of life's most troubled sea ; 
 
 And it will cheer thy drooping heart to listen 
 To those brave songs which angels mean for thee. 
 REF. 
 
 This is a portion of the previous hymn by 
 Dr. Frederick W. Faber, beginning " Hark, 
 hark, my soul." The original, which was 
 first published in his Oratory Hymns, 1854, 
 and entitled " The Pilgrims of the Night," 
 contained seven stanzas, and in that form 
 was too lengthy for American use. We have 
 already commented on this wonderful piece of 
 poetry as a whole. It has a most mysterious 
 strength coupled with an equally mysterious 
 weakness. It does not seem as if the senti- 
 
 ment of it could be genuine, and yet the 
 rhythm, imagination, and fervor of it combine 
 to give it power over our feelings. James 
 Anthony Froude, in one of the closing chap- 
 ters of his Thomas Carlyle's Life in Lon- 
 don, has this pathetic paragraph : " The as- 
 sociations of the old creed which he (Carlyle) 
 had learned from his mother and in the Ec- 
 clefechan kirk hung about him to the last. I 
 was walking with him one Sunday afternoon 
 in Battersea Park. In the open circle among 
 the trees were a blind man and his daughter, 
 she singing hymns, he accompanying her on 
 some instrument. We stood listening. She 
 sang Faber's ' Pilgrims of the Night.' The 
 words were trivial, but the air, though simple, 
 had something weird and unearthly abeut it. 
 ' Take me away !' he said, after a few min- 
 utes ; ' I shall cry if I stay longer.' " 
 
 I I 57 Burial of a Child. 75, 45. 
 
 LET no tears to-day be shed, 
 Holy is this narrow bed. Alleluia ! 
 
 2 Death eternal life bestows, 
 
 Open heaven's portal throws. Alleluia ! 
 
 3 Not salvation hardly won, 
 
 Not the meed of race well run : Alleluia ! 
 
 4 But the pity of the Lord 
 
 Gives his child a full reward : Alleluia ! 
 
 5 Grants the prize without the course ; 
 Crowns, without the battle's force. Alleluia ! 
 
 6 God, who loveth innocence, 
 
 Hastes to take his darling hence. Alleluia ! 
 
 7 Christ, when this sad life is done, 
 Join us to thy little one. Alleluia ! 
 
 8 And in thine own tender love, 
 
 Bring us to the ranks above. Alleluia ! Amen. 
 
 This is a translation by Rev. Dr. Richard 
 Frederick Littledale from a Latin hymn, the 
 authorship of which is unknown, but it is 
 a Sequence for a child's funeral, found first in 
 the Graduel de Paris, 1754. The version of 
 it given here appeared in the Church Times, 
 November, 1865, and has since been included 
 in many collections. 
 
 I | 59 In Bereavement. 8s, 45. 
 
 "THY will be done!" In devious way 
 The hurrying stream of life may run; 
 Yet still our grateful hearts shall say, 
 " Thy will be done." 
 
 2 " Thy will be done !" If o'er us shine 
 A gladdening and a prosperous sun, 
 
 This prayer will make it more divine 
 " Thy will be done!" 
 
 3 " Thy will be done !" Though shrouded o'er 
 Our path with gloom, one comfort one 
 
 Is ours : to breathe, while we adore, 
 " Thy will be done." 
 
 Taken from the Hymns of Sir John Bow- 
 ring, published in 1825. It is admirably 
 adapted to be sung as a chant, and in this 
 country it is usually so sung. On one occa-
 
 THE REST OF HEAVEN. 
 
 559 
 
 sion the late Rev. Dr. William Arnot of Edin- 
 burgh was speaking of the mysteriousness 
 with which some of the holiest of the saints 
 are visited with repeated affliction, so that the 
 rain has hardly ceased when the clouds begin 
 to gather again. " I believe," he said, " it 
 arises from the Father's deep love and anx- 
 iety that they should be thoroughly purified. 
 I remember when we were young we assisted 
 in the farm. One of our occupations was 
 winnowing the corn. It was hard work, and 
 we longed for it to be over. We used to 
 watch my father as he came around to look 
 at it and decide whether or not it was clean 
 enough. He would take up a handful, and 
 putting on his glasses, he would look, and 
 pause, and hesitate, and sometimes, throwing 
 it back, he would say to our dismay, ' Put it 
 through again.' " The application was easy. 
 
 I I 67 The Homeland. 73. 6s, 8s. 
 
 THE Homeland! oh, the Homeland! 
 
 The land of souls free-born ! 
 No gloomy night is known there, 
 
 But aye the fadeless morn : 
 
 1 "m sighing for that country, 
 My heart is aching here ; 
 
 There is no pain in the Homeland 
 To which I 'm drawing near. 
 
 2 My Lord is in the Homeland, 
 With angels bright and fair ; 
 
 No sinful thing nor evil 
 
 Can ever enter there ; 
 The music of the ransomed 
 
 Is ringing in my ears, 
 And when I think of the Homeland, 
 
 My eyes are wet with tears. 
 
 2 For loved ones in the Homeland 
 
 Are waiting me to come 
 Where neither death nor sorrow 
 
 Invades their holy home : 
 Oh, dear, dear native country ! 
 
 Oh, rest and peace above! 
 Christ bring us all to the Homeland 
 
 Of his eternal love. 
 
 Rev. Hugh Reginald Haweis was born in 
 1838 at Egham, Surrey, England, and gradu- 
 ated at Cambridge in 1861. He has held 
 since 1866 the Perpetual Curacy of St. James, 
 Marylebone, London. He was for some time 
 a writer of musical criticism and of leading 
 articles on a newspaper in London, and in 
 1868 became editor of Cassell's 'Magazine. 
 Mr. Haweis is the author of many volumes 
 of sermons and lectures, and of several books 
 of poetry ; but is perhaps best known to 
 readers in general by his Music and Morals. 
 He takes an ardent interest in the elevation of 
 the workingmen of his parish, and his weekly 
 lectures to them are a power for good in that 
 portion of London. The hymn quoted here 
 is the only one by him which is in common 
 use K but it is a fervent expression of the 
 " heavenly home-sickness ;" this has endeared 
 it to many Christians. 
 
 I I 73 With Christ in Glory. L. M. D. 
 
 OH, for a sweet, inspiring ray, 
 
 To animate our feeble strains, 
 From the bright realms of endless day, 
 
 The blissful realms, where Jesus reigns. 
 There, low before his glorious throne, 
 
 Adoring saints and angels fall ; 
 And with delightful worship own 
 
 His smile their bliss, their heaven, their all. 
 
 2 Immortal glories crown his head, 
 While tuneful hallelujahs rise, 
 
 And love, and joy, and triumph spread 
 Through all the assemblies of the skies. 
 
 He smiles, and seraphs tune their songs 
 To boundless rapture while they gaze; 
 
 Ten thousand thousand joyful tongues 
 Resound his everlasting praise. 
 
 3 There, all the favorites of the Lamb 
 Shall join at last the heavenly choir; 
 
 Oh, may the joy-inspiring theme 
 Awake pur faith and warm desire. 
 
 Dear Saviour, let thy Spirit seal 
 Our interest in that blissful place 
 
 Till death remove this mortal vail, 
 And we behold thy lovely face. 
 
 Another of the hymns of Miss Anne 
 Steele, who is so well known by her pen- 
 name " Theodosia." It was printed in 1760, 
 in her volume of Poems on Subjects Chiefly 
 Devotional. This song of heaven has grown 
 old and precious in the esteem of God's peo- 
 ple. It represents the final abode of the re- 
 deemed as owing its splendor and joy to 
 the presence in it of Jesus Christ the Saviour. 
 The saints are occupied in celebrating the in- 
 effable love he has displayed in their redemp- 
 tion. There cannot be much advantage in 
 pushing bright historic illustrations as pic- 
 tures of the supreme, wonderful love of God 
 the creator for his creatures here on the 
 earth. Only mothers can understand the 
 feeling of Mary when Jesus Christ moaned on 
 the cross in the majestic agony of his suffer- 
 ings in darkness. And not even mothers can 
 understand the feelings of God when he gave 
 this beloved and only-begotten Son of his 
 unto contumely and shame of crucifixion. 
 Nor are Christ's feelings within reach of mere 
 rhetorical exhibition by a story. When the 
 spear pierced his heart there were only blood 
 and water that came forth. But the chief 
 stream within Jesus' heart was that of inex- 
 haustible love ; and that had been the current 
 down which had floated the argosies of bless- 
 ing for bewildered men for vast ages since 
 the pestilence of sin had fallen. " Herein is 
 love, not that we loved God, but that he loved 
 us, and sent his Son to be the propitiation for 
 our sins." 
 
 Those Gone Before. 
 
 I CANNOT think of them as dead 
 Who walk with me no more; 
 
 Along the path of life I tread 
 They have but gone before. 
 
 C. M.
 
 5 6o 
 
 THE REST OF HEAVEN. 
 
 2 The Father's house is mansioned fair 
 Beyond my vision dim ; 
 
 All souls are his, and here, or there, 
 Are living unto him. 
 
 3 And still their silent ministry 
 Witnin my heart hath place. 
 
 As when on earth they walked with me 
 And met me face to face. 
 
 4 Their lives are made for ever mine ; 
 What they to me have been 
 
 Hath left henceforth its seal and sign 
 Engraven deep within. 
 
 5 Mine are they by an ownership 
 Nor time nor death can free ; 
 
 For God hath given to love to keep 
 Its own eternally. 
 
 This hymn fills a needed place in our pas- 
 toral and pulpit exigencies. We do want 
 sometimes to give out a song of comfort at a 
 funeral, or under the pressure of a terrible 
 bereavement. When a heart is sighing for 
 " the touch of a vanished hand, and the 
 sound of a voice that is still," we wonder 
 whether the old dear days are all to go for 
 nothing. A real mourner wants to be con- 
 firmed in thinking " their lives are made for 
 ever mine." The stanzas were written by Rev. 
 Frederick L. Hosmer, a Unitarian clergyman, 
 for many years a pastor in Cleveland, O., 
 and a graduate of Harvard College and 
 Divinity School. Other data are at present 
 wanting concerning his career. 
 
 I 185 " The City was pure Gold." C. M. D. 
 
 THERE is a City great and strong, 
 
 Twelve gates of precious stones, 
 With turrets and high battlements, 
 
 Not needing light of suns ; 
 The streets aglow with fire of gold, 
 
 It hath no sound of strife, 
 In glory 7 all its own it stands 
 
 Beside the stream of Life. 
 
 2 A joy is there that knows no cloy, 
 A light that ne'er grows dim, 
 
 A multitude that never cease 
 From grateful praise and hymn ; 
 
 Lo, all the sainted sons of earth, 
 And angels there I view ; 
 
 And there, oh, vision glorious ! 
 There standeth Jesus too ! 
 
 3 O wondrous, fair Jerusalem, 
 Shall I thy gates pass through? 
 
 Thy jubilations surely join, 
 
 Thy lordly splendors view? 
 O Crucified, O Glorified, 
 
 May I thy face behold, 
 And join the ransomed as they sing 
 
 Along the streets of gold ! 
 
 This hymn is taken from Reliques of the 
 Christ, a lyric poem of great excellence and 
 beauty consisting of over eight hundred lines 
 in faultless rhythm and meter, composed by 
 Rev. Denis Wortman, D. D., a clergyman of 
 the Reformed Church, now residing at 
 Saugerties, N. Y. He was born in Hope- 
 well, Dutchess Co., N. Y., April 30, 1835, 
 the son of Denis Wortman, M. D., and Eliza- 
 
 REV. DENIS WORTMAN. 
 
 beth Brinkerhoff Rapalje, his wife, thus being 
 on both sides descended from the very early 
 Holland-Huguenot settlers of New York. 
 The young student entered Amherst College 
 in 1853, graduating there in 1857, and sub- 
 sequently from the Theological Seminary at 
 New Brunswick, N. J., 1860. He has been a 
 pastor in Brooklyn, Philadelphia, Schenectady, 
 and Fort Plain, previous to his charge where 
 he now labors, Saugertiel-on-Hudson. Many 
 of his sermons have been printed, and he has 
 written much for the religious periodicals. 
 The beginning of his verse composition when 
 he was thirty-five years of age was a sort 
 of surprise to him. He says that the gift 
 " came to him almost unsought." The Rel- 
 iques of the Christ, he says again, " came to 
 him one night in November, 1871." This 
 whole account is interesting. Suffering from 
 nervous prostration and unable to sleep, he 
 thought out the first three stanzas, or rather, 
 as he puts it, " they compelled themselves." 
 More came to him the next morning " in- 
 voluntarily." Seventeen years, as he had time 
 and inspiration, he was engaged in working 
 out the rest of the conception. The poem 
 was finished in 1888, and has at the pres- 
 ent reached its fourth edition. It is really 
 one of the best productions of modern times. 
 The Literary World says of it what will be 
 enough to show the motif and the construc- 
 tion : " The author seeks every where signs of 
 the presence of the Christ ; signs of the phy-
 
 THE REST OF HEAVEN. 
 
 5 6l 
 
 sical presence of the historic Jesus, found in the 
 Holy Land, and then in the sights and echoes 
 that for ever vibrate through space ; signs of 
 the creative power of the Word throughout 
 the visible universe ; signs in the human 
 heart ; signs in the heavenly Jerusalem to be 
 hereafter ; signs in joy and sorrow, yes, in 
 sin itself ; and so inward and upward till the 
 poem rises to the vision of the spiritual 
 Christ, immanent, though unseen, through- 
 out the actual world. This great conception 
 is handled with attractive simplicity and musi- 
 cal grace, combined in a rare manner with 
 intellectual suggestiveness. The rapture of 
 semi-mystical devotion that breathes through 
 the stanzas is akin to the intensity of the old 
 Latin hymns rather than to modern thought. 
 Yet in this simple devoutness are fused el- 
 ements distinctively modern, and a chief 
 merit, certainly a chief interest, in the poem, 
 is the visible ministry of the discoveries of 
 recent science to the meditative ardor of 
 faith." 
 
 1191 Better Times Coming. 73, 6s. D. 
 
 THE world is very evil ; 
 
 The times are waxing late : 
 Be sober and keep vigil ; 
 
 The Judge is at the gate ; 
 The Judge who comes in mercy, 
 
 The Judge who conies in might, 
 To terminate the evil, 
 
 To diadem the right. 
 
 2 Arise, arise, good Christian, 
 Let right to wrong succeed : 
 
 Let penitential sorrow 
 
 To heavenly gladness lead ; 
 To light that hath no evening, 
 
 That knows no moon nor sun, 
 The light so new and golden, 
 
 The light that is but one. 
 
 3 Oh, home of fadeless splendor, 
 Of flowers that fear no thorn, 
 
 Where they shall dwell as children 
 
 Who here as exiles mourn ! 
 Strive, man, to win that glory; 
 
 Toil, man, to gain that light ; 
 Send hope before to grasp it, 
 
 Till hope be lost in sight. 
 
 This is a cento from Dr. John Mason 
 Neale's translation of the " Hora novissima, 
 tempora pessima sunt, vtgilemus" of Bernard 
 de Morlaix, Monk of Cluny, published in 1858. 
 The translator' afterward included it in his 
 Medieval Hymns, 1863. The solemn adjura- 
 tion of these ancient stanzas is full of serious- 
 ness. " The Judge is at the gate !" This state 
 of things is bad ; it cannot stand much long- 
 er. Christ is coming for his own. The evil will 
 be terminated ; the right will be diademed. 
 The day of the Lord is near. " Prepare to 
 meet thy God !" 
 
 Every unrepenting man knows, in the se- 
 cret of his own heart, that when his eye rests 
 
 upon that awful Form, in the last grand vis- 
 ion of eternity, he will perforce fall on his 
 knees. The sense of guilt is one of the most 
 intense of all our mental exercises, and yet 
 the most singularly distinct in its forms of 
 operation. It has a recognizable and insep- 
 arable connection with sin. And sin is going 
 to be the subject of the conference, when any 
 human soul meets God. So the one absorb- 
 ing and overmastering thought in every 
 human mind will be, as if left all alone, in the 
 moment of its vast discovery, to express in 
 soliloquy its wonder, " Here then am I, come 
 up through all the windings of personal 'his- 
 tory, now a bodiless soul, at last face to face 
 with the Monarch who rules monarchs, as he 
 makes and unmakes them ; who sways from 
 this eternal seat of his sovereignty the rule 
 of a government wide enough in its embrace 
 to hold a universe, specific enough in its reach 
 to touch an atom ; at last, at last through 
 all the sunlights and the shadows of life, I 
 have reached its awards, and am in the un- 
 dimmed presence and revelation of God f" 
 
 | 1 92 " They Seek a Country." 73, 6s. D. 
 
 THERE is a land immortal, 
 
 The beautiful of lands ; 
 Beside its ancient portal 
 A silent sentry stands ; 
 He only can undo it, 
 
 And open wide the door; 
 And mortals who pass through it 
 
 Are mortal nevermore. 
 
 2 Though dark and drear the passage 
 That leadeth to the gate, 
 
 Yet grace attends the message, 
 To souls that watch and wait: 
 
 And at the time appointed 
 A messenger comes down, 
 
 And guides the Lord's anointed 
 From cross to glory's crown. 
 
 3 Their sighs are lost in singing, 
 They 're blessed in their tears; 
 
 Their journey heavenward winging, 
 They leave on earth their fears; 
 
 Death like an angel seemeth ; 
 " We welcome thee," they cry ; 
 
 Their face with glory beameth 
 'T is life for them to die ! 
 
 Another of Thomas MacKellar's excellent 
 hymns, written in 1845. The author has given 
 to the public his account of its origin : " One 
 evening as a fancy suddenly struck me of a 
 religious nature, I laid aside the work in hand, 
 and pursuing the new idea, I at once pro- 
 duced the hymn, ' There is a land immortal,' 
 and sent it to the editor (of Neale's Gazette), 
 who referred to it as a religious poem from 
 ' Tarn,' my assumed name, under which I had 
 already acquired considerable notoriety. This 
 was in 1845. It was widely copied, and after- 
 wards inserted in a volume published by me." 
 36
 
 5 62 
 
 MISCELLANEOUS. 
 
 I I 97 Heaven Explains All. 75, 6s. D. 
 
 OUR yet unfinished story 
 
 Is tending all to this : 
 To God the greatest glory, 
 
 To us the greatest bliss, 
 Our plans may be disjointed, 
 
 But we may calmly rest : 
 What God has once appointed 
 
 Is better than our best. 
 
 2 We cannot see before us. 
 But our all-seeing Friend 
 
 Is always watching o'er us, 
 
 And knows the very end ; 
 And when amid our blindness 
 
 His disappointments fall, 
 We trust his loving-kindness 
 
 Whose wisdom sends them all. 
 
 3 They are the purple fringes 
 That hide his glorious feet ; 
 
 They are the fire-wrought hinges 
 Where truth and mercy meet ; 
 
 By them the golden portal 
 Of Providence shall ope, 
 
 And lift to praise immortal 
 The songs of faith and hope. 
 
 This hymn was written by Miss Frances 
 Ridley Havergal. It does not appear in any 
 one of her volumes, so far as we can find. It 
 is contained in the American Selections from 
 her Poems. It may have been issued upon a 
 slip like many others of hers. The sugges- 
 tion of life as an " unfinished story," the 
 chapters of which we must wait to read, is 
 one that most believers would do well to heed. 
 One incident in our Lord's history (John 
 9 : 1-3) gives a pathetic illustration for our 
 need just here : " And as Jesus passed by, 
 he saw a man which was blind from his birth. 
 And his disciples asked him, saying, Master, 
 who did sin, this man, or his parents, that he 
 was born blind ? Jesus answered, Neither 
 hath this man sinned, nor his parents : but 
 that the works of God should be made mani- 
 fest in him." 
 
 What strange revelations there will be by 
 and by when " the golden portal of Provi- 
 dence shall ope " ! The Psalmist once says : 
 "In thy book all my members were written, 
 which in continuance were fashioned, when 
 as yet there was none of them." When those 
 pages are unsealed it will be suddenly made 
 known why the seven hundred Benjaminites 
 were made left-handed, and why Bartimasus 
 was born blind ; why Mephibosheth was 
 crippled by a stumbling nurse, and why the 
 widow at Shunem lost her husband. All the 
 great, melancholy, heart-rending mysteries of 
 pain and trouble, humiliation and hindrance, 
 will go to show that " what God has once ap- 
 pointed is better than our best." 
 
 1213 Thanksgiving. us, los. 
 
 O HOLY Father, who hast led thy children 
 
 In all the ages, with the fire and cloud, 
 Through seas dry-shod ; through weary wastes be- 
 wildering ; 
 
 To thee, in reverent love, our hearts are bowed. 
 
 2 O Holy Jesus, Prince of Peace and Saviour, 
 To thee we owe the peace that still prevails, 
 
 Stilling the rude wills of men's wild behavior, 
 And calming passion's fierce and stormy gales. 
 
 3 O Holy Ghost, the Lord and the Life-Giver, 
 Thine is the quickening power that gives increase; 
 
 From thee have flowed, as from a pleasant river, 
 Our plenty, wealth, prosperity, and peace. 
 
 4 O Triune God, with heart and voice adoring, 
 Praise we the goodness that has crowned pur day; 
 
 Pray we, that thou wilt hear us, still imploring 
 Thy love and favor, kept to us alway. 
 
 BISHOP WILLIAM C. DOANE. 
 
 Rev. William Croswell Doane, D. D., son 
 of Bishop G. W. Doane, was born March 2, 
 1832, and educated for the ministry. He was 
 ordained deacon in 1853, and priest in 1856, 
 and became at first assistant to his father in 
 St. Mary's Church, Burlington, N. J., subse- 
 quently being rector. From 1863 to 1867 he 
 was in charge of St. John's Church, Hartford, 
 Conn. In the latter year he removed to St. 
 Peter's, at Albany, where he was chosen first 
 Bishop of the new Diocese of Albany, his con- 
 secration taking place February 2, 1869. His 
 career since has been marked by great suc- 
 cess in organizing various departments of 
 church work, and by the erection of a portion 
 of a fine cathedral. Bishop Doane's pub- 
 lished works consist mainly of addresses and 
 sermons with some fugitive verses, the hymn 
 given here being the only one by which he is 
 represented in this field. It is found in the 
 new Hymnal of the Episcopal Church, 1892. 
 
 1214 
 
 Evening Prayer. 
 
 IIS, IOS. 
 
 O STRENGTH and Stay upholding all creation, 
 Who ever dost thyself unmoved abide, 
 
 Yet day by day the light in due gradation 
 From hour to hour through all its changes guide :
 
 MISCELLANEOUS. 
 
 563 
 
 2 Grant to life's day a calm unclouded ending, 
 An eve untouched by shadows of decay, 
 
 The brightness of a hply deathbed blending 
 With dawning glories of the eternal day. 
 
 The Latin original of this poem has been 
 attributed to St. Ambrose, but this cannot be 
 authenticated. It was probably written in 
 the seventh or eighth century, and has been 
 included in many ancient European manu- 
 scripts: The English version before us was 
 made by Rev. John Ellerton and F. J. A. 
 Hort, and appeared in Church Hymns, 1871. 
 Short as it is, this small lyric is wonderfully 
 efficient in emphasizing the suggestion that 
 our days and years are journeying along into 
 eternity by the same steps that the exalted 
 life of our Lord is taking. We are nothing 
 without the Son of God ; with him we are 
 what he is, for we live in him. The truth 
 which most humiliates the human soul is the 
 truth which uplifts it. In his person and of- 
 fices Christ the Redeemer is the same yes- 
 terday, to-day, and for ever. Here comes in 
 Robert Hall's grand remark : " We are all 
 contemporaneous with God." 
 
 1215 
 
 Guilds and Societies. 
 
 O SON of God, our Captain of salvation, 
 Thyself by suffering schooled to human grief, 
 
 We bless thee for thy sons of consolation, 
 Who follow in the steps of thee their Chief: 
 
 2 Those whom thy Spirit's dread vocation severs 
 To lead the vanguard of thy conquering host ; 
 
 Whose toilsome years are spent in brave endeavors 
 To bear thy saving name from coast to coast : 
 
 3 And all true helpers, patient, kind, and skillful, 
 Who shed thy light across our darkened earth, 
 
 Counsel the doubting, and restrain the willful, 
 Soothe the sick bed, and share the children's mirth. 
 
 4 Thus, Lord, thy comforters in memory keeping, 
 Still be thy church's watchword, "Comfort ye;" 
 
 Till in our Father's house shall end our weeping, 
 And all our wants be satisfied in thee. 
 
 Another hymn written by Rev. John Eller- 
 ton, April 5, 1871, and published in the same 
 year in the Church Hymns of the Society for 
 Promoting Christian Knowledge. It cele- 
 brates the efficiency and the indispensable- 
 ness of love as the motive in all forms and 
 methods of Christian philanthropy and evan- 
 gelization. Affection is a force in itself in- 
 herently a driving energy, an elementary 
 power of human nature which asserts itself 
 when unhindered, as gravitation does, or mag- 
 netism, or pure sunshine. It is never to be 
 forgotten that men yield to its influence all 
 the more surely, and all the more extensively, 
 because they yield unconsciously. Herein 
 lies our hope of success in winning souls. 
 
 A workman in a pottery had one small in- 
 valid child at home. He wrought at his trade 
 with exemplary fidelity, being always in the 
 workshop at the opening of day. He man- 
 aged, however, to bear each evening to the 
 bedside of his " wee lad," as he called him, a 
 flower, a bit of ribbon, or a fragment of crim- 
 son glass indeed, anything which would lie 
 on the white counterpane and give a little 
 color to the room. He was a quiet, unsenti- 
 mental man, but never went home at night 
 without something which would make the 
 wan face light up with joy at his return. He 
 never said to a living soul that he liked the 
 boy so much. Still, he went on patiently lov- 
 ing him, and by and by he moved the whole 
 shop into positively real and unconscious fel- 
 lowship with him. The workmen made curi- 
 ous little jars and cups on their wheels, and 
 painted diminutive pictures down their sides 
 before they stuck them into the corners of the 
 kiln at burning time. One brought some fruit 
 in the bulge of his apron, and another engrav- 
 ings in a rude scrap-book. Not one of them 
 whispered a word afterward, for this solemn 
 thing was not to be talked about. They put 
 them in the old man's hat, where he found 
 them ; he would understand it all. And it is 
 a fact that the entire pottery, full of men of 
 rather coarse fiber by nature, grew quiet as 
 the months drifted by, becoming gentle and 
 kind ; some stopped swearing as the weary 
 look on the patient worker's face told them 
 beyond mistake that the end was drawing 
 nearer. Every day some one did a piece of 
 work for him, and put it on the sanded shelf 
 to dry, so that he could come later and go 
 earlier. So, when the bell tolled and the little 
 coffin came out of the lonely door, right 
 around the corner, out of sight, there stood a 
 hundred stalwart workmen from the pottery, 
 with their clean clothes on, most of whom 
 gave a half-day's time for the privilege of tak- 
 ing part in the simple procession and follow- 
 ing to the grave that small burden of a child, 
 which probably not one of them had ever 
 seen. We understand this ; they loved him 
 because somebody had loved him. And if an 
 earthly affection like this can win others into 
 sharing it, what is there which cannot be 
 done with an affection that is heavenly ? If 
 men love Christ with all their hearts, as that 
 Scotchman loved his boy, the very love will 
 carry heart after heart in its train. And so 
 here is an instrument of usefulness within 
 the reach of every Christian who will em- 
 ploy it.
 
 GENERAL USES OF THESE INDEXES. 
 
 THE figures in every instance refer to the pages of the volume. When in the list of 
 authors the numbers are starred, the asterisk indicates that at such points the chief or most 
 interesting particulars of birth, life, education, profession, nationality, and denomination, or 
 a fact concerning the composition of a hymn, or concerning the experience that led to the 
 writing of it, or came from it, may be found. 
 
 In making preparation for praise-meetings the leader ought to be able and swift in 
 saying what he wants the .singers to know in order to keep them alert and spiritual. Ke 
 would do well to be on the watch at all times for stray waifs of information from news- 
 papers and books, so as to come up freshly every month with items of common interest. 
 From the subjects printed across the tops of the pages he can group his selections so as 
 to fasten the attention upon some set line of suggestion. 
 
 Then, likewise, one should be careful to follow some strict order of arrangement cov- 
 ering, perhaps, the entire winter evenings, so as to avoid repetition, and all sorts of getting 
 into ruts, and bringing into use mere platitudes of exhortation. He might take up a given 
 space with a single author only, and then study his life say Edward Caswall or James 
 Montgomery or William Cowper read aloud in one's family during the week previous, and 
 bring out the taste and feeling of all. It is helpful to call the services by some quaint sug- 
 gestive name, " Hours with Hymns." For one, " An Hour with Charles Wesley; " another, 
 "A Visit at Olney Parsonage;" a third, " An Hour with Horatius Bonar," or " A Trip to 
 McCheyne's Manse," and so on. Sing only a few hymns, seven or eight ; move along with 
 promptness, but without haste ; choose a passage of Scripture as usual, and have the ordi- 
 nary two prayers, in which it may not be imperatively necessary to call the Lord's atten- 
 tion to this as a new fashion of service ; if the people praise him heartily he has every 
 reason to know the fact ; never do things twice alike, but always do one thing invariably 
 preach a living Christ to dying men, and for one's weakness fall on his strength, and ex- 
 pect good to follow. A skillful manager will make this meeting about seventy minutes long.
 
 INDEX OF AUTHORS. 
 
 Peter Abelard, 68, *4Ss. 
 
 Adam of St. Victor, *24i. 
 
 Rev. Nehemiah Adams, D.D., *527. 
 
 Mrs. Sarah Flower Adams, *2g5. 
 
 Joseph Addison, *H4, 120, *I2S, 346. 
 
 Johann Georg Albinus, *4j6. 
 
 Mrs. Eliza Sibbald Alderson, *^S- 
 
 Mrs. Cecil Frances Alexander, *I5I, 181, 214, 
 
 216, 301, 416, 419, 477. 
 
 Rev. James Waddell Alexander, D.D., 178, *i8s. 
 Rev. Henry Alford, D.D., *3i6, 317, 482,485. 
 Rev. James Allen, *2O2, 435. 
 Rev. Henry Allon, D.D., *554_ 
 Joliann Michael Altenberg, *3g5- 
 Ambrose of Milan, *Jg5- 
 Anatolius, *493- 
 
 Mrs. Maria Frances Anderson, *447. 
 .Andrew of Jerusalem, *3i8. 
 Joseph Anstice. *55, 538. 
 Rev. Charles Tamerlane Astley, *2s. 
 Miss Harriet Auber, *ig, 24, 31, 228, 229, 383. 
 John Austin, *552. 
 
 Rev. Thomas William Avelinq, D.D.,*4og. 
 Rev. Leonard Bacon, D D., *456, *48g, 500. 
 Rev. Henry Williams Baker, *27, 133, 158, 182, 
 
 299- 341, 377, 425, 502, 549. 
 Rev. John Bakewell, *ig3, 194. 
 Rev. Thomas Baldwin, D.D., *494- 
 Mrs. Charitie Lees Bancroft, *2oS, 474. 
 Mrs. Anna Laetitia Barbauld, *337, 461, *487, 
 
 515. 
 
 Rev. Sabine Baring-Gould, *g3, 314, 409, 475. 
 Bernard Barton, *35O. 
 Henry Bateman, *IO2, 543. 
 Rev. William Hiley Bathurst, *235, 250, 354, 
 
 455- 
 
 Rev. Richard Baxter, *2Sg. 
 Rev. Robert Hall Baynes, *434. 
 Rev. Benjamin Beddome, *54, 103, 113, 235, 
 
 236, 237, 245, 259, *363, 407, 455. 
 Rev. Edward White Benson, D.D., *4or. 
 Bernard of Clairvaux, *l86, 334, 337, 348. 
 Bernard of Cluny, *47g, 480, *48i. 
 Rev. George Washington Bethune, D.D.,*45i, 
 
 *4&4, 4gs, 528, *533. 
 Rev. Edward Henry Bickersteth, D.D., *i.io, 
 
 190. 414, *438, 439, *552. 
 Rev. John 'Bickersteth, *5O3. 
 Rev. Thomas Binney, D.D., *253. 
 Rev. Edward Bickersteth Birks, *5i2. 
 Rev. Thomas Rawson Birks, *437. 
 John Stuart Blackie, *73. 
 Rev. Thomas Blacklock, D.D., *63. 
 
 Rev. John Ernest Bode, *552. 
 
 Rev. Horatius Bonar, D.D., *2g, 34, 41, 45, 56, 
 
 69, I2g, 148, 165, ISO, 213, *22O, 222, *223, 
 
 224, 246, 252, 284, 302, 349, 357, 376, 382, 
 
 392, 403, 425, 431, 432, 437, 439, 440, 464, 
 
 472, 475- 535, 546. 
 
 Miss Jane Borthwick, *43, *44, 310, 376, 448. 
 Edgar Alfred Bowring, ^469. 
 Sir John Bowring, LL.D., *7&, *g7, 105, 171, 
 
 227, 362, 417. 558. 
 Matthew Bridges, *igg, *2O2, 515. 
 Rev. Phillips Brooks, D.D., *5os. 
 Mrs. Phoebe Hinsdale Brown, *5O, 451, 488. 
 William Brown, *42. 
 Rev. Simon Browne, *3&, *23S, 241. 
 Michael Bruce, *47, 222. 
 William Cullen Bryant, *i6o, *3g8, *444- 
 Rev. Henry Buckoll, *44. 
 Rev. Stephen Greenleaf Bulfinch, D.D., *24. 
 Rev. George Burder, *53, 120. 
 Rev. Richard Burdsall, *5i5. 
 Rev. George Burgess, D.D., *3i3. 
 William Henry Burleigh, *284, 541. 
 Rev. Richard Burnham, *327, 424. 
 Rev. James Drummond Burns, *8s, 286. 
 John Burton, Jr., *4OO. 
 Rev. Edmund Butcher, *H2. 
 John Byrom, *I57- 
 Rev. Charles Innes Cameron, *48D. 
 Rev. William Cameron, *75. 
 Miss Jane Montgomeiy Campbell, *493. 
 Mrs. Margaret Cockburn Campbell, *72. 
 Robert Campbell, *4O, 429. 
 Thomas Campbell, *I45- 
 Baron von Canitz, *43. 
 Rev. Joseph Dacre Carlyle, *2i. 
 Miss Phcebe Gary, *4&2. 
 Rev. Edward Caswall, *5, 88, 237, 240, 241, 
 
 254, 256, *276, *334,~337. 43. 49*. 533- 
 Rev. John Cawood, *82. 154. 
 Rev. John Cennick, *ig6, 321, 424, *5O3, 510. 
 Rev. John Chandler, *6, 169, 208, 214, 399, 
 
 451. 
 
 Mrs. Elizabeth Charles, *324, *426, 551. 
 Rev. Allen William Chatfield, *535. 
 Mrs. Harriet Mary Chester, *45- 
 Matthias Claudius, *4g3- 
 Aurelius Clemens Prudentius, *I58. 
 Benjamin Cleveland, *3oi. 
 Mrs. Elizabeth Codner, *27i. 
 Mrs. Rebecca Phosnix Coe, *453- 
 Charles Coffin, *7g, 169. 
 John Duke Coleridge, *4gg.
 
 5 66 
 
 INDEX OF AUTHORS. 
 
 Daniel Clement Colesworthy, *33. 
 
 Rev. Henry Collins, *347. 
 
 Rev. William Bengo Collyer, D.D., *454, 469. 
 
 Josiah Conder, *8g, no, in, 141, 172, *275 
 
 429, 476, 542, 553. 
 Hermannus Contractus, *22g, *23g. 
 Rev. Henry Cook, D.D., *262. 
 Rev. William Cooke, *ig7- 
 Rev. Edward Cooper, *H2. 
 William John Copeland, *2ie > . 
 Cosmas, *I54. 
 
 Rev. Thomas Cotterill, *3g, 229, 424, 469. 
 Mrs. Anne Ross Cousin, *326, *433, 472. 
 William Cowper, *48, *54, *io6, *I27, *24g, 
 
 *287, *3i5, 341, 355, *375, 408, 428. 
 Miss Frances Elizabeth Cox, *33O, 466, 482, 
 
 544- 
 Rev. Arthur Cleveland Coxe, D.D., *I7I, 399, 
 
 556. 
 
 Mrs. Jane Crewdson, *28s, 370. 
 Rev. George Croly, LL.D., *243. 
 Mrs. Ada Cambridge Cross, *32. 
 Rev. William Croswell, D.D., *386. 
 James John Cummins, *3O3. 
 Rev. Sewall Sylvester Cutting, D.D., *I3I. 
 Peter Damiani, *483- 
 Rev. John Nelson Darby, *3H. 
 Rev. Samuel Davies, D.D. *42i. 
 Rev. Arthur Dayman, *-jo, 467. 
 Rev. James George Deck, *i6i, 162, 184, 193, 
 
 205, 219, 343, 365, 373, 510. 
 Sir Edward Denny, *i63, 191, 220, 221, 222, 
 
 416, 420, 427. 
 
 William Chatterton Dix, *I42, 175, 509. 
 Rev. George Washington Doane, D.D., *8g, 
 
 164, 556. 
 
 Rev. William Croswell Doane, D.D., *s62. 
 John Dobell, *258. 
 Rev. Philip Doddridge, D.D., *7, 24, *37, 57, 
 
 84, 86, 115, 132, 138, 215, 224, 237, 260, 
 
 280, 307, 332, 333, 363, 364, 366, 386, 388, 
 
 398, 405, 411, 419, 421, 443, 490, 496, 512, 
 
 523, 
 
 Miss Sarah Doudney, *g7. 
 Rev. Bourne Hall Draper. LL.B., *456. 
 Rev. William Hamilton Drummond, D.D., *3g3. 
 John Dryden, *238. 
 
 Rev. George Duffield, Jr., D.D., *274, *3i5. 
 Rev. Samuel Willoughby Duffield, *23g, 339, 
 
 406, *473, * 4 84. 
 
 Rev. Robinson Porter Dunn, D.D., *2g2, 557. 
 George Spring Dwight, *5o8. 
 Rev. Timothy Dwight, D.D., *38, 3g7, *445. 
 Rev. James Wallis Eastburn, *I32. 
 Edward William Eddis, *282, 511. 
 James Edmeston, *8, g3, 323, 345, 367, 371, 450. 
 Rev. John Ellerton, *22, 87, g8, 196, 286, *soo, 
 
 557, 563- 
 Miss Charlotte Elliott, +46, 56, 82, 263, *2&4, 
 
 268, 269, 270, 271, 279, 312, 381. 
 Mrs. Julia Ann Elliott, *I4O. 
 William Webster Ellsworth, *52g. 
 Rev. Cornelius Elven, *2&5. 
 
 Rev. William Enfield, D.D. ^163. 
 
 Ennodius, *33g. 
 
 Rev. Jonathan Evans, *34, 181. 
 
 Rev. Charles William Everest, *3g2. 
 
 Rev. Frederick William Faber, D.D., *gi, 124, 
 
 135, 136, 160, 165, 350, 352, 466, 474, 522, 
 
 558. 
 
 Rev. James Fanch, *igg. 
 Rev. Justus Falckner, *325. 
 Mrs. Allessie Bond Faussett, *27O. 
 Rev. John Fawcett, D.D., *7&, gs, *IO7, ng, 
 
 *407- 
 
 John Fellows, *4I2. 
 Mrs. Eric Findlater, *43, 226, 259. 
 Rev. Eleazer Thompson Fitch, D.D., *87. 
 Fletcher, *38g. 
 Mrs. Eliza Lee Follen, *gi. 
 Charles Laurence Ford, ^438. 
 Rev. David Everard Ford, *4&o. 
 Miss Christina Forsyth, *243- 
 Rev. William James Foxell, *5O3- 
 August Hermann Francke, *525. 
 Salomo Franck, *i87. 
 Franz Michael Franzen, *324- 
 Johann Anastasius Freylinghausen, *522. 
 Rev. John Gambold, *522. 
 Rev. Hervey Doddridge Ganse, *I44, 502. 
 Rev. William Gaskell, *488. 
 Mrs. Ellen Huntington Gates, *548. 
 Mrs. Mary Cornelia Gates, *557- 
 Rev. Paul Gerhardt, *I56, 176, 185, 309, 335, 
 
 346, 366. 
 
 Rev. Thomas Gibbons, D.D., *393, 394, 470. 
 Thomas Hornblower Gill, *288, 334, *349, 
 
 *5i9- 532, 538. 
 
 Rev. Samuel Gilman, D.D., *4i3- 
 Rev. Washington Gladden, D.D., *I7O. 
 Johann Wolfgang von Goethe, *3O4- 
 Rev. William Goode, *2O7- 
 Rev. Ludwig Andreas Cotter, *437. 
 Benjamin Gough, *226, 447. 
 Sir Robert Grant, *68, 104, 129, 292, 380. 
 Gregory the Great, *4gg. 
 Rev. Joseph Grigg, *25g, *348. 
 Rev. Archer Thompson Gurney, *ig5. 
 Rev. John Hampden Gurney, *i64, 506. 
 Madame Guyon, *355. 
 Carl Rudolph Hagenbach, *38i. 
 Rev. Newman Hall, LL.B., *2I7. 
 Rev. James Hamilton, *268. 
 Rev. William Hammond, *23, 26, igi, 236. 
 Rev. Phoebe A. Ilanaford, *384. 
 Miss Katharine Hankey, *5I3, 514. 
 Rev. Henry Harbaugh, D.D., *534. 
 Rev. Joseph Hart, *8i, 85, 186, *234, 241, 494. 
 Rev. Lewis Hartsough, *5i7. 
 Mrs. Mary Haslock, *5i?. 
 Thomas Hastings, Mus. Doc., *28, 51, *g4, 
 
 140, 254, 255, 257, 261, 351, 372, 378,385, 
 
 453- 536, 553- 
 Miss Frances Ridley Havergal, *I73, *ig7, 
 
 *272, *274, *3O2, *324. 325, 364, *37O, 
 
 *430. *440, 492, 513. 530. *536, 547. 5^2.
 
 INDEX OF AUTHORS. 
 
 56? 
 
 Rev. William Henry Havergal, *I52, 212. 
 
 Rev. Hugh Reginald Haweis, *55g. 
 
 Rev. Thomas Haweis, LL.B., M.D., *I74, 273, 
 
 277, 509- 
 
 Rev. Robert Hawker, M.D., 85, *g$. 
 John Hay, *5O7. 
 Hayward, *3g. 
 Rev. George Heath, *3I3- 
 Rev. William Beadon Heathcote. *7g. 
 Rev. Reginald Heber, D.D., *4&, ^,6, 100, 155, 
 
 207, 347, 389, 412, 430, *446, 458. 
 Rev. Frederick Henry Hedge, D.D., *4O2. 
 Rev. Ottiwell Heginbothom, *io6, 332. 
 Rev. George Herbert, *27i. 
 Petrus Herbert, *g6. 
 Rev. John William Hewett, *555. 
 Rev. Rowland Hill, *374. 
 Rev. Thomas Hill, D.D., *I33. 
 Mrs. Grace Webster Hinsdale, *368. 
 Oliver Holden, *52. 
 Rev. Thomas Holme, *37O. 
 Oliver Wendell Holmes, M.D., *H5, 420. 
 Rev. Edwin Paxton Hood, *5ig. 
 Henry Joy McCracken Hope, *2g4. 
 Rev. Josiah Hopkins, D. D., *26t. 
 Rev Edward Hopper, D.D., *3(r}. 
 F. J. A. Hort, *5&3. 
 Rev. Frederick L. Hosmer, *5<k>. 
 Rev. William Walsham How, D.D., *iog, 188, 
 
 268, 295, 298, 32g, 344, 3go, 4og, 4g2, 537. 
 Rev. Joseph Humphreys, *357. 
 Countess of Huntingdon, Selina Shirley, *225. 
 James Hutton, *6. 
 Mrs. Abby Bradley Hyde, *25g, 413. 
 Bernhardt Severin Ingemann, *4OQ. 
 Miss Genevieve Mary Irons. *5I7- 
 Rev. William Josiah Irons, D.D., *2O5, 523. 
 A. Jackson, *5I2. 
 Rev. Thomas Jervis, *24- 
 Rev. John Johns, *223- 
 Rev. Samuel Johnson, *gg, 383. 
 Joseph, the Hymnographer, *244, *323- 
 Joseph of the Studium, *7O. 
 Rev. James Joyce, *443- 
 Rev. Adoniram Judson, D.D., *4g4, *4g5. 
 Rev. John Keble, *I3, 77, *ng, 228, 534. 
 George Keith, *3io. 
 Rev. Thomas Kelly, *8, n, 33, 34, g$, *g7, 
 
 igo, igi, ig8, 203, 204, 210, 218, 252, 256, 
 
 310, 313, 323, 329, 451, 482, 511. 
 Rev. John Kempthorne, *ioi. 
 Rev. Thomas Ken, D.D., *i2. 61, *78, 102. 
 Rev. Benjamin Hall Kennedy, D.D., 31, *22I, 
 
 331. 
 
 John Kent, *3&6. 
 Rev. William Kethe, *6r. 
 Francis Scott Key, *I35. 
 Rev. John King, *IJS- 
 Rev. William Kingsbury, *2O2. 
 Friedrich Gottlieb Klopstock. *43- 
 A. Knapp, *557_ 
 
 Rev. Francis Minden KnollU, D.D., *4&g. 
 Miss H. O. Knowlton, *328, 382. 
 
 William Knox, *26i. 
 
 Jonathan Krause, *44. 
 
 Krishnu Pal, *422. 
 
 Ernst Lange, *35g 
 
 Rev. John Langfoid, *322. 
 
 Miss Mary Artemisia Lathbury, *9O, 103. 
 
 Laurentius Laurenti, *I3O, 226. 
 
 Richard Lee, *43&. 
 
 Miss Jane Elizabeth Leeson, *33I. 
 
 Rev. John Leland, *86. 
 
 Rev. Richard Frederick Littledale, LL.D., 
 *5og, 558. 
 
 William Freeman Lloyd, *545. 
 
 Rev. Samuel Longfellow, *77, 38g. 
 
 Matthaus Apelles von Lowenstern, *3g5. 
 
 Rev. Robert Lowth, D D., *3&. 
 
 Martin Luther, "127, *I42, *4O2. 
 
 Rev. Thomas Toke Lynch, *23O, 506, 545, 
 550, 558. 
 
 Rev. Henry Francis Lyte, *42, *s8, 62, *gg, 
 *ioo, 1 19, 289, 310, 363, *434, 435-450,*543- 
 
 George MacDonald, LL.D., *338. 
 
 Rev. William MacDonald, ^520. 
 
 Rev. John Ross Macduff, D.D., *I78, *2ig, 
 270, 321. 
 
 Mrs. Margaret Mackay, *4&i. 
 
 Thomas MacKellar,*5O4, *54g, 561. 
 
 Rev. William Dalrymple Maclagan, D.D., *2&7. 
 
 Rev. Caesar Malan, D.D., *557- 
 
 Rev. Richard Mant, D.D.,*77. 134, 236, 414,465. 
 
 Rev. Daniel March, D.D., *548. 
 
 Rev. John Marckant, *277. 
 
 Rev. John Marriott, *23O. 
 
 Rev. Joshua Marshman, D.D., *422. 
 
 Rev. Henry Arthur Martin, *43O. 
 
 Rev. John Mason, *528. 
 
 Lowell Mason, Mus, Doc., *446. 
 
 Rev. William Mason, *35. 
 
 Richard Massie, *ioo, *I76, 187, 285, 344. 
 
 Rev. George Matheson, D.D., *5i8. 
 
 Rev. William Tidd Matson, *53i. 
 
 Mrs. Mary Fawler Maude, *43O. 
 
 Mrs. Mary Maxwell, *4$o. 
 
 C. E. May, *254. 
 
 Rev. Robert Murray McCheyne, *2gg. 
 
 William McComb, *2j6. 
 
 Rev. Samuel Medley, *ig2, 193, 250, 278. 
 
 Johann Wilhelm Meinhold, *4&5. 
 
 Rev. William Mercer, *74, 100, 153. 
 
 Rev. James Merrick, *26. 
 
 Albert Midlane, *542. 
 
 Rev. James Elwin Millard, D.D., *7i. 
 
 Rev. Henry Hart Milman, D.D., *i68, *373. 
 
 John Milton, *55&. 
 
 Rev. WiHiam Mitchell, *l64. 
 
 Joseph Mohr, *is8. 
 
 Rev. John Samuel Bewley Monsell, LL.D., *&4, 
 201, 243, 267. 287, 492, 4g3, 501, 508, 510, 
 *5i8, 525, 526, 529, 531, 532, 540, 547, 555. 
 
 James Montgomery, *ig, 26, 29, 35, 55, 59, 71, 
 129, 152, 172, 187, 209, 228, 233, 244, 257, 
 280, 303, 311, 379, 390, 391, 4ig, 424, 428, 
 429, *44g, 462, 465, 466, *47g, 501, 546.
 
 INDEX OF AUTHORS. 
 
 Mrs. John P. Morgan, *57 
 
 Thomas Moore, *25&. 
 
 Mrs. Eliza Fanny Morris, *2S6. 
 
 Rev. Edward Mote, *526. 
 
 Rev. Gerard Moultrie, *I5O, 227, 468, 512. 
 
 Rev. John Moultrie, *iSS, 536. 
 
 Charles Edward Mudie, *553- 
 
 Rev. William Augustus Muhlenberg, D.D.,*iso, 
 410, 426. 
 
 Rev. Elias Nason, *326. 
 
 Rev. John Mason Neale, D.D., *68, 70, 85, 88, 
 154, 158, 159, 169, 174, 189, 195, 198,216, 
 244, 281, 312, 318, 323, 340:, 348, 401, 438, 
 479, 480, 481, 493, 502, 505, 551, 561. 
 
 Rev. John Xeedham, *I27. 
 
 Rev. Asahel Nettleton, D.D., *353. 
 
 Rev. Edwin Heniy Nevin, D.D., *327, 359. 
 
 Rev. John Henry Newman, U.D., ^15, *38o. 
 
 Rev. John Newton, *I3, 41, 49, ^51, 52, 53, 58, 
 81, 89, *gi, 94, *i66, 177, *i82, *24g, 
 255, 266, 298, 300, 320, *32g, 333, 336, 
 355, 353, 373, 408, *452, 468, 486. 
 
 RJV. Philip Nicolai, D.D., *2i6. 
 
 Rev. Gerard Thomas Noel, *425. 
 
 Miss Marianne Nunn, *I59- 
 
 Rev. Robert M. Offord, *262, 390. 
 
 Rev. Thomas Olivers, *72. 
 
 Rev. Henry Ustic Onderdor.k, D.D., *258, 412. 
 
 Edward Osier, *425- 
 
 Heinrich Siegmuncl Oswald, *544. 
 
 Rev. Ray Palmer, D.D., *32. 52, 117, *iS3, 186, 
 208, 209, 230, 255, 263, 269, *34O, 342, 
 *343, 348, 403- 419. 420, 428, *459, 470, 
 471, 485, 499, 551. 
 
 Rev. Roswell Park, D.D., *4i6. 
 
 Rev. Theodore Parker, D.D., *242. 
 
 Miss Harriet Parr, *ioi. 
 
 Rev. William Bourne Oliver Peabody, D.D., 
 *458. 
 
 Rev. Edward Perronet, *2ii. 
 
 Mrs. Mary Bowly Peters, *gS, 314. 
 
 Johann Wilhelm Petersen, *437. 
 
 Rev. Sylvanus Dryclen Phelps, D.D., *2g7, 498. 
 
 Philip Phillips, *53i. 
 
 Folliott Sandford Pierpoint, *35S. 
 
 Rev. John Pierpont, *33. 
 
 Rev. Arthur Tappan Pierson, D.D., 130. 
 
 Rev. Alexander Pirie, *2i5. 
 
 Rev. Edward Hayes Plumptre, D.D., *I54, 506, 
 535- 
 
 Rev. Thomas Benson Pollock, *44i, 513. 
 
 Rev. William Pollock, D.D., *4 9 3. 
 
 Alexander Pope, *445- 
 
 Rev. Elbert Stothoff Porter, D.D., *52I. 
 
 Rev. Francis Pott, *74, 197. 
 
 Rev. Thomas Joseph Potter, *3I4- 
 
 Mrs. Elizabeth Payson Prentiss, *2g6. 
 
 Miss Adelaide Ann Procter, *84, 515, 555. 
 
 Aurelius Clemens Prudentius, *is8. 
 
 Philip Pusey, *3g6. 
 
 Miss Mary Pyper, *ig4. 
 
 Rabanus Maurus, 228, *23g. 
 
 Rev. Thomas Raffles, D.D., *3&5. 
 
 George Ravvson, *4O, 232, 295, 374, 418, ^533. 
 
 Rev. Andrew Reed, U.O., ^236, 252. 
 
 Mrs. Elizabeth Reed, *26i. 
 
 Rev. George Richards, *522. 
 
 Mrs. Anne Richter, *5o6. 
 
 Martin Rinkart, *I3O. 
 
 Rev. Chandler Robbins, D.D., *5O3. 
 
 Rev. Charles Seymour Robinson, D.D., *2g7, 
 
 520. 
 
 George Robinson, *4OO. 
 Rev. Richard Hayes Robinson, *g2. 
 Rev. Robert Robinson, *2o6, *43f>. 
 Rev. Gilbert Rorison, LL.D., *4& 
 Francis Rous, *337- 
 Rev. John Rowe, *435. 
 Rev. Arthur Tozer Kussell, *g6, 176, 184, 318, 
 
 551- 
 
 Rev. Samuel Rutherford, *433, *472. 
 Rev. John R viand, D.D., *4g6. 
 Mrs. Maria Grace Saffery, *497. 
 George Sandys, *5O2. 
 Santolius Victorinus, *2o8. 
 Mrs. Jane Euphemia Saxby, *23i. 
 Johann Scheffler, 292, *33<5, 345, 507. 
 Johann Adolf Schlegel, U.D., *is6. 
 Benjamin Schmolck, 44, *2gg, 376, *4g8. 
 Johann Christoph Schwedler, *33i. 
 Miss Elizabeth Scott, *U2, 114, 546. 
 Rev. Thomas Scott, *2Oi. 
 Miss Eliza Scudder, *5O4. 
 Rev. Robert Seagrave, *484. 
 Rev. Edmund Hamilton Sears, D.D., *I45, *I47- 
 William Fisk Sherwin, *283. 
 Anna Shipton, *544- 
 Rev. Walter Shirley, *378, 435. 
 William Shrubsole, jr., *g2, 457. 
 Mrs. Lyclia Huntley Sigourney, *232, 379, 454. 
 Miss Sarah Slinn, *I49 
 Rev. John Morrison Sloan, *I56. 
 Mrs. Elizabeth Lee Smith, *528. 
 Rev. Joseph Denham Smith, *282. 
 Rev. Samuel Francis Smith, D.D., *27, 35, 
 
 *348, *449- *49!, *497- 
 Rev. Carl Johann Philipp Spitta, D.D., 100, 
 
 285, *344- 
 Rev. Charles Haddon Spurgeon, *I28, *234, 
 
 *354- 
 
 Joseph Stammers, *54i. 
 Rev. Arthur Penrhyn Stanley, D.D., *2OO, 240, 
 
 467. 
 
 Charles Stanley, *248. 
 Miss Anne Steele, *2O, 51, 80. 107, 117, *I26, 
 
 137. 165, 167, 195, 239, 250, 277, *28o, 300, 
 
 339. *353, 3^8, 420, 444, 559. 
 Rev. Joseph Stennett, D.D., *io, 337. 
 Rev. Samuel Stennett, D.D., *22, 168, *l?9, 
 
 188, 277, 359, 477- 
 Stephen the Sabaite, *3I2. 
 Thomas Sternhold, *I23. 
 John Stewart, *g. 
 John Stocker, *237.
 
 INDEX OF AUTHORS. 
 
 5 6 9 
 
 Mrs. Martha Matilda Stockton, *248. 
 
 Rev. Samuel John Stone, *2&5, 266, 427. 
 
 Mrs. Harriet Beecher Stowe, *5i6, 527. 
 
 Rev. Hugh Stowell, *47. 
 
 Rev. Nathan Strong, D.D., *486. 
 
 Rev. Joseph Swain, *3I3, 320, 403. 
 
 Rev. Leonard Swain, D.D., *3og. 
 
 Andrew James Symington, *1O2. 
 
 Rev. William Bingham Tappan, *i"jg, 473. 
 
 Nahum Tate, *I22, 146, 228, 354. 
 
 John Taylor, *i88. 
 
 Mrs. Rebekah Hope Taylor, *iy6. 
 
 Rev. Thomas Rawson Taylor, *2g4, 524. 
 
 Gerhard Tersteegen, 64, 74, *25g. 
 
 Theoctistus of the Studium, *342. 
 
 Theodolphus, *I74. 
 
 Thomas of Aquino, *432, 439. 
 
 Thomas of Celano, *4&7, 468. 
 
 Rev. John Thomson, *75. 
 
 Rev. Alexander Ramsay Thompson, D.D., *432. 
 
 Rev. Godfrey Th ring, *45, 153, 177,273, 304, 316. 
 
 Mrs. Emma Leslie Toke, *igg. 
 
 Rev. Augustus Montague Toplady, *275, 308, 
 371, 414, *4i5. 
 
 Rev. Samuel Prideaux Tregelles, LL.D., *2ig, 
 321. 
 
 Rev. Daniel Turner, igg, *35i. 
 
 Rev. Lawrence Tuttiett, *53O, 532. 
 
 Rev. Henry Tvvells, *soo. 
 
 Mrs. Yokes, *3g7, 454. 
 
 Mrs. Amelia Wakeford, *i62. 
 
 Miss Anna L. Walker, *3gi. 
 
 Mrs. Mary Jane Walker, *2io, 282. 
 
 Rev. James Cowden Wallace, *5O. 
 
 Johann Walther, *22O. 
 
 Rev. Ralph Wardlaw. D.D., *67, 330. 
 
 Miss Anna Lselitia Waring, *3Oi, 315, 537. 
 
 George Watson, *556. 
 
 Rev. Isaac Watts, D.D., *6, 9, IO, *n, 12, 15, 
 16, 17, 18, 20, 21, 23, 25, 37, 3g, 5g, 60, 
 61, 62, 63, *6s, 66, 67, 74, 75, 80, 81, 83, 
 88, *ic>3, 104, 106, *io8, log, 113, 118, 121, 
 122, 125, 126, 127, 134, *I36, *I37, 138, 
 
 *i3g, 143, 148, 173, 180, *i83, 184, ig6, 
 207, 209, 211, 212, 213, 221, 229, 231, 237, 
 243, *245, 246, 247, 249, 252, 265, 278, 
 279- 307, 309, 319. 333, 335, 336, 339, 353, 
 355, *356. 360, *36i, 362, 363, 367, 369, 
 372, 396, 397, 398, 404, 406, 418, 420, 421, 
 422. 423, 426, 442, 443, 444, 445, *455, 458, 
 460, 461, 478, *487, 537. 
 
 Michael Weisse, *igi. 
 
 Rev. Charles Wesley, *I7, 21, 28, 42, *6j, 71, 
 141, 147, *i88, igo, 194, 210, 214, 217, 
 *2i8, 223, 246, 251, 257, 278, 280, *28S, 
 291, *2g2, *3O5, 344, *352, 367, 3g6, 404, 
 406, 407, 415, 424, 427, 437, 502, *5ii, 512, 
 524, 526, *53g. 
 
 Rev. John Wesley, *63, *&4, *83, *IO7, 306, 
 
 309. 345, 346, 423- 
 
 Henry Kirke White, *I23, *I44, 525. 
 Rev. Frederick Whitfield, *i68, 431, 514. 
 William Whiting, *4go. 
 
 Lady Lucy Elizabeth Georgiana Whitmore, *3&. 
 John Greenleaf Whittier, *i66, *2&3, 391, 519, 
 
 540. 
 
 Miss Helen Maria Williams', *n8. 
 Rev. Isaac Williams, *83. *2?2. 
 Rev. William Williams, *322, 450. 
 Miss Ellen H. Willis, *3&4. 
 Richard Storrs Willis, *I7O. 
 Mrs. Caroline Fry Wilson, *342. 
 Miss Catharine Winkworth, *44, 95, 129, 130, 
 
 156, 191, 216, 335, 359, 366, 394, 465,476, 
 
 498, 507, 525. 
 
 Rev. Samuel Wolcott, D.D., *4O, *2O3, *453. 
 Rev. Aaron Robarts Wolfe, *36o. 422, 426, 550. 
 Rev. James Russell Woodford, D.D., *8i, 215, 
 
 439- 
 Rev. Christopher Wordsworth, D.D., *3i, 98, 
 
 141, 193. 205, 232, 304, 395, 475, 551, 553. 
 Rev. Denis Wortman, D.D., *s6o. 
 Rev. John Reynell Wreford, D.D., *34g, 487. 
 Francis Xavier, *533- 
 J. Young, *I37. 
 Count von Zinzendorf, *3o6, *3i8. 423.
 
 INDEX OF FIRST LINES. 
 
 A broken heart, my God, my King ...... 178 
 
 A charge to keep I have. 246 
 
 A few more years shall roll 464 
 
 A mighty fortress is our God. 401 
 
 A mother may forgetful be /\/\<\ 
 
 A parting hymn we sing 426 
 
 A pilgrim through this lonely world 163 
 
 Abide in thee, in that deep love of thine. . . 281 
 
 Abide with me ; fast falls the eventide 99 
 
 According to thy gracious word 424 
 
 Acquaint thyself quickly, O sinner 261 
 
 Again, as evening's shadow falls 77 
 
 Again our earthly cares we leave 13 
 
 Again returns the day of holy rest 35 
 
 Alas ! and did my Saviour bleed 183 
 
 Alas ! what hourly dangers rise ! 300 
 
 All glory, laud, and honor 174 
 
 All hail the power of Jesus' name 211 
 
 All holy, everliving One 133 
 
 All is o'er, the pain, the sorrow 187 
 
 All my heart this night rejoices 156 
 
 All people that on earth do dwell 60 
 
 All praise to thee, eternal Lord 142 
 
 All things are ours; how abundant 370 
 
 All unseen the Master walketh 549 
 
 Almighty God, thy wrd is cast 82 
 
 Almighty Lord, the sun shall fail 104 
 
 Along my earthly way 370 
 
 Always with us, always with us 327 
 
 Am I a soldier of the cross 307 
 
 Amazing grace! how sweet the sound 248 
 
 And are we yet alive 406 
 
 And canst thou, sinner ! slight 259 
 
 And dost thou say, " Ask what thou 49 
 
 And is there. Lord, a rest 470 
 
 And is the time approaching 448 
 
 And will the Judge descend 224 
 
 And wilt thou hear, O Lord 244 . 
 
 Angel voices, ever singing 73 
 
 Angels, from the realms of glory 152 
 
 Angels holy, high and lowly 73 
 
 Angels! roll the rock away , 201 
 
 Another day is past and gone 82 
 
 Another six days' work is done 10 
 
 Approach, my soul ! the mercy-seat 51 
 
 Arise, my soul, arise 251 
 
 Arise, O King of grace ! arise 19 
 
 Arise, ye saints, arise 310 
 
 Arm these thy soldiers, mighty Lord 551 
 
 Art thou weary, art thou languid 312 
 
 As oft with worn and weary feet 344 
 
 As pants the hart for cooling streams 289 
 
 As pants the wearied hart for cooling 36 
 
 As shadows cast by cloud and sun 160 
 
 As the hart, with eager looks 29 
 
 As with gladness men of old 141 
 
 Ascend thy throne, almighty King 455 
 
 Ask ye what great thing I know 331 
 
 Asleep in Jesus ! blessed sleep ! 461 
 
 Assembled at thy great command 454 
 
 At evening time let there be light 379 
 
 At even, when the sun was set 499 
 
 At the Lamb's high feast we sing 429 
 
 At thy command, our dearest Lord 418 
 
 Awake, and sing the song 23 
 
 Awake, awake, O Zion 226 
 
 Awake, my heart ! arise, my tongue 212 
 
 Awake, my soul, and with the sun 12 
 
 Awake, my soul, stretch every nerve 306 
 
 Awake, my soul, to joyful lays 250 
 
 Awake, our souls ! away, our feai - s ! 319 
 
 Awake, ye saints, awake ! 39 
 
 Away from earth my spirit turns 420 
 
 Be still, my heart ! these anxious 378 
 
 Be tranquil, O my soul ! 377 
 
 Before Jehovah's awful throne 59 
 
 Before the heavens were spread abroad. . . . 143 
 
 Before the throne of God above 208 
 
 Begin, my tongue, some heavenly 126 
 
 Behold a Stranger at the door ! 259 
 
 Behold, the Bridegroom cometh in 468 
 
 Behold the Lamb of God ! 514 
 
 Behold, the mountain of the Lord 221 
 
 Behold, the shade of night is now 499 
 
 Behold the throne of grace 58 
 
 Behold the western evening light ! 457 
 
 Behold ! what wondrous grace 367 
 
 Behold, where, in a mortal form 163 
 
 Bending before thee, let our hymn 499 
 
 Beneath our feet and o'er our head 458 
 
 Beneath thy wing, O God, I rest 537 
 
 Beyond the smiling aird the weeping 471 
 
 Beyond the starry skies 199 
 
 Bless, O my soul ! the living God n 
 
 Blessed angels, high in heaven 537 
 
 Blessed are the sons of God 357 
 
 Blessed city, heavenly Salem 401 
 
 Blessed fountain, full of grace . 328 
 
 Blessed Saviour ! thee I love 274 
 
 Blessing, and honor, and glory, and 69 
 
 Blest are the humble souls that see 537
 
 INDEX OF FIRST LINES. 
 
 571 
 
 Blest are the pure in heart 534 
 
 Blest are the sons of peace 406 
 
 Blest are the souls that hear and know 83 
 
 Blest be the dear, uniting love 351 
 
 Blest be the tie that binds 407 
 
 Blest be thy love, dear Lord 552 
 
 Blest Comforter divine 232 
 
 Blest feast of love divine 427 
 
 Blest is the man whose softening heart. . . . 387 
 Blest Jesus ! when my soaring thoughts. . . . 332 
 
 Blest Trinity ! from mortal sight 133 
 
 Blow ye the trumpet, blow 251 
 
 Book of grace, and book of glory. . 503 
 
 Bread of heaven ! on thee we feed 429 
 
 Bread of the world, in mercy broken 430 
 
 Break thou the bread of life 103 
 
 Breast the wave, Christian, when it is 541 
 
 Brethren, while we sojourn here 320 
 
 Bride of the Lamb, awake, awake 220 
 
 Brief life is here our portion 481 
 
 Brightest and best of the sons of the 155 
 
 Brightly gleams our banner. 314 
 
 Buried in baptism with our Lord 494 
 
 By Christ redeemed, in Christ restored. ... 417 
 
 By cool Siloam's shady rill 412 
 
 By faith in Christ I walk with God 355 
 
 By the cross of Jesus standing 432 
 
 Call Jehovah thy salvation 280 
 
 Calm me, my God, and keep me calm 349 
 
 Calm on the listening ear of night 147 
 
 Can sinners hope for heaven 245 
 
 Cast thy bread upon the waters 384 
 
 Cast thy burden on the Lord 374 
 
 Chief of sinners though I be 276 
 
 Children of light, arise and shine 191 
 
 Children of the heavenly King 321 
 
 Chosen not for good in me 298 
 
 Christ, above all glory seated 215 
 
 Christ for the world we sing 202 
 
 Christ is born; tell forth his fame 154 
 
 Christ is coming ! let creation 219 
 
 Christ is made the sure foundation 400 
 
 Christ is our Corner-stone 399 
 
 Christ is risen ! Christ is risen ! 194 
 
 Christ, of all my hopes the Ground 330 
 
 Christ the Lord is risen again 191 
 
 Christ, the Lord, is risen to-day, Our 201 
 
 Christ, the Lord, is risen to-day, Sons 190 
 
 Christ, to thee, with God the Father 502 
 
 Christ, whose glory fills the skies 27 
 
 Christian, dost thou see them 318 
 
 Christian, seek not yet repose 312 
 
 Christian, work for Jesus 517 
 
 Christians, awake ! salute the happy 157 
 
 Christians, up ! the day is breaking 521 
 
 Church of the ever-living God 403 
 
 Come, behold a great expedient 256 
 
 Come, blessed Spirit, source of light 237 
 
 Come, Desire of nations, come 511 
 
 Come, every pious heart 188 
 
 Come, gracious Lord, descend and 6 
 
 Come, gracious Spirit, heavenly Dove 238 
 
 Come, happy souls, adore the Lamb 494 
 
 Come, Holy Ghost, Creator, come 228 
 
 Come, Holy Ghost ! in love 229 
 
 Come, Holy Ghost, my soul inspire 353 
 
 Come, Holy Ghost ! our hearts inspire 512 
 
 Come, Holy Spirit ! calm my mind 9 
 
 Come, Holy Spirit, come, Let 233 
 
 Come, Holy Spirit, come, With 235 
 
 Come, Holy Spirit, Dove divine 495 
 
 Come, Holy Spirit, from above 240 
 
 Come, Holy Spirit, heavenly dove 230 
 
 Come, Jesus, from the sapphire throne 551 
 
 Come, Jesus, Redeemer, abide thou 342 
 
 Come join, ye saints, with heart and 193 
 
 Come, kingdom of our God 223 
 
 Come, let us join our cheerful songs 211 
 
 Come, let us join our songs of praise 214 
 
 Come, let us lift our joyful eyes 213 
 
 Come, let us sing the song of songs 209 
 
 Come, Lord, and tarry not 223 
 
 Come, my soul, thou must be waking 43 
 
 Come, my soul, thy suit prepare 53 
 
 Come, O Creator Spirit blest 237 
 
 Come, O my soul ! in sacred lays 63 
 
 Come, O thou Traveler unknown !. 525 
 
 Come, pure hearts, in sweetest 4.0 
 
 Come, said Jesus' sacred voice 515 
 
 Come, sacred Spirit, from above 237 
 
 Come, see the place where Jesus lay 191 
 
 Come, sound his praise abroad 59 
 
 Come, Spirit, source of light 235 
 
 Come, thou Almighty King 140 
 
 Come, thou Desire of all thy Saints 20 
 
 Come, thou everlasting Spirit 436 
 
 Come, thou Fount of every blessing 436 
 
 Come, thou long-expected Jesus 217 
 
 Come thou, oh, come 512 
 
 Come, thou soul-transforming Spirit 34 
 
 Come, thou who dost the soul endue 254 
 
 Come to Calvary's holy mountain 257 
 
 " Come unto me, ye weary 175 
 
 Come, we who love the Lord 23 
 
 Come, ye disconsolate, where'er 256 
 
 Come, ye thankful people, come 485 
 
 Come, ye that know and fear the Lord. . . . 120 
 
 Complete in thee, no work of mine 360 
 
 Creator Spirit, by whose aid 238 
 
 Cross, reproach, and tribulation 437 
 
 Crown him with many crowns 199 
 
 Crown his head with endless blessing 207 
 
 Daily, daily sing the praises 475 
 
 Darker than night life's shadows fall 558 
 
 Daughter of Zion ! awake from thy 155 
 
 Day by day the manna fell 542 
 
 Day is dying in the West 90 
 
 Day of judgment ! day of wonders ! 468 
 
 Day of wrath, oh, dreadful day 467 
 
 Days ami moments quickly flying 491 
 
 Dear Father, to thy mercy-seat 51 
 
 Dear Lord, amid the throng that 420 
 
 Dear Lord and Father of mankind 519 
 
 Dear Lord and Master mine 334
 
 572 
 
 INDEX OF FIRST LINES. 
 
 Dear Refuge of my weary soul 339 
 
 Dear Saviour, if these lambs should 413 
 
 Dear Saviour ! we are thine 45 
 
 Delay not, delay not ; O sinner, draw 261 
 
 Depth of mercy ! can there be 291 
 
 Descend from heaven, celestial Dove 241 
 
 Did Christ o'er sinners weep 259 
 
 Dismiss me not thy service, Lord 550 
 
 Dismiss us with thy blessing, Lord Si 
 
 Do not I love thee, O my Lord 332 
 
 Draw near, O Holy Dove, draw near 422 
 
 Draw nigh and take the body of your 438 
 
 Draw nigh, draw nigh, Immanuel 216 
 
 Drawn to the cross, which thou hast 517 
 
 Early, my God, without delay 15 
 
 Earth below is teeming 492 
 
 Earth has nothing sweet or fair 330 
 
 Earth's transitory things decay 361 
 
 Eternal Father ! strong to save 490 
 
 Eternal Father, when to thee 143 
 
 Eternal Light ! eternal Light 253 
 
 Eternal Source of every joy 115 
 
 Eternal Spirit. God of truth 229 
 
 Eternal Spirit, we confess 237 
 
 Eternal Sun of righteousness 21 
 
 Everlasting arms of love 321 
 
 Every morning mercies new 29 
 
 Fairest Lord Jesus ! Ruler of all nature. . . . 170 
 
 Faith adds new charms to earthly bliss. . . . 350 
 
 Far as thy name is known 398 
 
 Far from my heavenly home 543 
 
 Far from my thoughts, vain world . 9 
 
 Far from the world, O Lord, I flee 54 
 
 Far o'er yon horizon 317 
 
 Father, again in Jesus' name we meet 36 
 
 Father, by thy love and power 55 
 
 Father, hear the blood of Jesus 194 
 
 Father, hear the prayer we offer 384 
 
 Father ! how wide thy glory shines 125 
 
 Father, I know that all my life 301 
 
 Father, in high heaven dwelling 40 
 
 Father ! in thy mysterious presence 98 
 
 Father, my cup is full ! 544 
 
 Father of all, from land and sea 395 
 
 Father of heaven, whose love profound. ... 112 
 
 Father of love, our Guide and Friend 523 
 
 Father of mercies ! in thy word 107 
 
 Father of mercies! send thy grace 386 
 
 Father, Son, and Holy Ghost 415 
 
 Father, thy name be praised, thy. . . 96 
 
 Father ! whate'er of earthly bliss 353 
 
 Father ! whose hand hath led me so 285 
 
 Fear not, O little flock, the foe 394 
 
 Fierce raged the tempest o'er the deep. ... 316 
 
 Fierce was the wild billow 493 
 
 Fight the good fight with all thy might 531 
 
 Firm as the earth thy gospel stands 363 
 
 Fling out the banner : let it float 555 
 
 For a season called to part 91 
 
 For all thy saints, O Lord 465 
 
 For all thy saints, who from their 409 
 
 " For ever with the Lord ! '' 462 
 
 For me to live is Christ 524 
 
 For the beauty of the earth 358 
 
 For the mercies of the day 89 
 
 For thee, O dear, dear Country 479 
 
 For what shall I praise thee, my God 342 
 
 Forsake me not ! O thou, my Lord 57 
 
 Forward! be our watchword 316 
 
 Fount of all our joy and peace 498 
 
 Fountain of grace, rich, full, and free 367 
 
 Friend of sinners ! Lord of glory 217 
 
 From all that dwell below the skies 62 
 
 From every stormy wind that blows 47 
 
 From Greenland's icy mountains 446 
 
 From Sinai's cloud of darkness 507 
 
 From the cross uplifted high 273 
 
 Frnm the recesses of a lowly spirit 96 
 
 From the table now retiring 435 
 
 From the vast and vailed throng 502 
 
 Gently, Lord, oh, gently lead us 94 
 
 Give to the Lord, ye sons of fame 63 
 
 Give to the winds thy fears 308 
 
 Give us our daily bread 555 
 
 Glorious things of thee are spoken 408 
 
 Glory be to God on high 71 
 
 Glory be to God the Father 33 
 
 Glory, glory to our King 204 
 
 Glory to God on high 202 
 
 Glory to God ! whose witness-train 306 
 
 Glory to thee, my God, this night 78 
 
 Go, labor on ; spend and be spent 546 
 
 Go, labor on, while it is day 392 
 
 Go to dark Gethsemane 187 
 
 Go to the grave in all thy glorious 466 
 
 Go, tune thy voice to sacred song 254 
 
 God Almighty and All-seeing 33 
 
 God calling yet ! shall I not hear 259 
 
 God eternal, Lord of all 71 
 
 God, in the gospel of his Son 103 
 
 God is in his holy temple 35 
 
 God is love ; his mercy brightens 76 
 
 God is the refuge of his saints 442 
 
 God loved the world of sinners lost 248 
 
 God moves in a mysterious way 127 
 
 God, my King, thy might confessing 76 
 
 God of my life ! thy boundless grace 270 
 
 God of my life, to thee belong 112 
 
 God of our salvation ! hear us 95 
 
 God of pity, God of grace 286 
 
 God of the prophets' power 502 
 
 God of the world ! thy glories shine 131 
 
 God reveals his presence 74 
 
 God, that madest earth and heaven 100 
 
 God with us ! oh, glorious name 149 
 
 God's glory is a wondrous thing 522 
 
 Golden harps are sounding . 197 
 
 Goodly were thy tents, O Israel ! 453 
 
 Grace ! 'tis a charming sound ! 365 
 
 Gracious Saviour, thus before thee 102 
 
 Gracious Spirit, dwell with me 230 
 
 Gracious Spirit. Holy Ghost 232 
 
 Gracious Spirit, Love divine 236
 
 INDEX OF FIRST LINES. 
 
 573 
 
 Grr.nt us thy light, that we may know 532 
 
 Great Creator ! who this day 140 
 
 Great God! attend, while Zion sings 9 
 
 Great God, how infinite art thou 121 
 
 Great God, now condescend 412 
 
 Great God! to thee my evening song So 
 
 Great God! we sing that mighty hand 489 
 
 Great God, what do I see and hear ! 468 
 
 Great God, when I approach thy. 250 
 
 Great God! whose universal 443 
 
 Great is the Lord our God 397 
 
 Great Sun of Righteousness, arise 104 
 
 Guide me, O thou great Jehovah 322 
 
 Hail, happy day ! thou day of holy rest. ... 36 
 
 Hail, Holy Spirit, bright immortal 241 
 
 Hail, sacred day of earthly rest 45 
 
 Hail the day that sees frim rise 190 
 
 Hail the night, all hail the morn 149 
 
 Hail! thou God of grace and glory 409 
 
 Hail, thou once despised Jesus 193 
 
 Hail to the brightness of Zion's glad 452 
 
 Hail to the Lord's anointed 448 
 
 Hail to the Sabbath day ! 24 
 
 Hail, tranquil hour of closing day 500 
 
 Hallelujah! best and sweetesc 451 
 
 Hallelujah! fairest morning 44 
 
 Hallelujah! hallelujah! 193 
 
 Hallelujah! sing to Jesus 509 
 
 Hark, hark, my soul ! angelic songs are.. . . 466 
 
 Hark! my soul! it is the Lord 428 
 
 Hark! ten thousand harps and voices 204 
 
 Hark! the herald angels sing 147 
 
 Hark, the hosts of heaven are singing 153 
 
 Hark! the song of Jubilee 228 
 
 Hark! the sound of angel- voices 453 
 
 Hark! the sound of holy voices 475 
 
 Hark! the voice of Jesus calling 548 
 
 Hark! the voice of love and mercy 181 
 
 Hark! 't is the watchman's cry 219 
 
 Hark! what mean those holy voices 154 
 
 Hasten, Lord ! the glorious time 228 
 
 He comes in blood-stained garments 473 
 
 He gave me back the bond 248 
 
 He has come ! the Christ of God 148 
 
 He is coming, he is coming 216 
 
 He is gone a cloud of light 200 
 
 He is here, whom seers in old time 159 
 
 He lives ! the great Redeemer lives 195 
 
 He that goeth forth with weeping 385 
 
 He that hath made his refuge God 360 
 
 He, who once in righteous vengeance . ... 256 
 
 Heal me, O my Saviour, heal 273 
 
 Hear my prayer, O heavenly Father loi 
 
 Hear what God the Lord hath spoken 408 
 
 Heavenly Father, grant thy blessing 102 
 
 Heavenly Shepherd, guide us, feed us 503 
 
 Help me, my God, to speak 535 
 
 Here I can firmly rest 366 
 
 Here, O my Lord, I see thee face to 439 
 
 Here the King hath spread his table 432 
 
 High in the heavens, eternal God! 65 
 
 Holy and infinite ! viewless ! eternal ! 369 
 
 Holy and reverend is the name 127 
 
 Holy Father, cheer our way 92 
 
 Holy Father, hear my cry 128 
 
 Holy Father, thou hast taught me 281 
 
 Holy Father! we address thee 97 
 
 Holy Ghost, the Infinite ' 232 
 
 Holy Ghost! with light divine 236 
 
 Holy, holy, holy, Lord God Almighty 66 
 
 Holy, holy, holy, Lord God of Hosts 129 
 
 Holy, holy, holy, Lord 141 
 
 Holy night! peaceful night 158 
 
 Holy offerings, rich and rare 287 
 
 Holy Saviour! we adore thee 219 
 
 Holy Spirit, come and shine 239 
 
 Holy Spirit! gently come 236 
 
 Holy Spirit, in my breast 236 
 
 Holy Spirit, Lord of Light 240 
 
 Honor and glory, thanksgiving and 69 
 
 Hope of our hearts, O Lord, appear 221 
 
 Hosanna! raise the pealing hymn 212 
 
 Hosanna to the living Lord 207 
 
 How are thy servants blest, O Lord 128 
 
 How beauteous are their feet 396 
 
 How beauteous on the mountains 447 
 
 How beauteous were the marks divine 171 
 
 How blest the righteous when he dies 461 
 
 How brightly shines the Morning Star!. ... 156 
 
 How charming is the place 21 
 
 How condescending and how kind 183 
 
 How did my heart rejoice to hear 16 
 
 How firm a. foundation, ye saints of the ... 310 
 
 How gentle God's commands 84 
 
 How helpless guilty nature lies 247 
 
 How long, O Lord, our Saviour. , 516 
 
 How pleasant, how divinely fair 9 
 
 How pleased and blest was 1 39 
 
 How precious is the book divine 107 
 
 How sad our state by nature is 247 
 
 How shall I follow him I serve 172 
 
 How shall the young secure their 106 
 
 How sweet and awful is the place 423 
 
 How sweet, how heavenly is the sight 403 
 
 How sweet the name of Jesus sounds 333 
 
 How sweet to leave the world awhile 8 
 
 How sweetly flowed the gospel sound 171 
 
 How tender is thy hand 372 
 
 How vain is all beneath the skies 459 
 
 I am coming to the cross 520 
 
 I am trusting thee, Lord Jesus 364 
 
 I ask not now for gold to gild 263 
 
 I bless the Christ of God 357 
 
 I build on this foundation 175 
 
 I cannot tell if short or long 382 
 
 I cannot think of them as dead 559 
 
 I could not do without thee 529 
 
 I do not ask that life may be 515 
 
 1 feed by faith on Christ; my bread 419 
 
 I hear a sweet voice ringing clear 519 
 
 I hear the words of love 425 
 
 I hear thy welcome voice 517
 
 574 
 
 INDEX OF FIRST LINES. 
 
 I heard the voice of Jesus say 165 
 
 I hunger and I thirst 555 
 
 I journey through a desert drear and 282 
 
 I know no life divided 343 
 
 I know that my Redeemer lives 214 
 
 I lay my sins on Jesus 431 
 
 I left it all with Jesus long ago 364 
 
 I lift my heart to thee 553 
 
 I love thee, O my God, but not 533 
 
 I love thy kingdom, Lord! 397 
 
 I love to steal awhile away 49 
 
 I love to tell the story 514 
 
 I '11 praise my Maker with my breath 62 
 
 I 'm not ashamed to own my Lord 307 
 
 I need thee, precious Jesus 431 
 
 I saw One hanging on a tree 182 
 
 I saw the cross of Jesus 514 
 
 I see a man at God's right hand 212 
 
 I sing the almighty power of God 125 
 
 I stand on Zion's mount 313 
 
 I think of thee, my God, by night 532 
 
 I want a heart to pray 501 
 
 I will sing for Jesus 530 
 
 If God is mine, then present things 362 
 
 If human kindness meets return 424 
 
 If, through unruffled seas 371 
 
 If you cannot on the ocean 548 
 
 In all my Lord's appointed ways 496 
 
 In all my vast concerns with thee 121 
 
 In heavenly love abiding 315 
 
 In the cross of Christ I glory 417 
 
 In the dark and cloudy day 374 
 
 In the hour of trial 303 
 
 In the name of God, the Father 554 
 
 In thy name, O Lord! assembling 34 
 
 In us the hope of glory 511 
 
 Is there ambition in my heart? 352 
 
 It came upon the midnight clear 145 
 
 It is no untried way 390 
 
 It is not death to die 464 
 
 It may not be our lot to wield 391 
 
 I 've found the Pearl of greatest price 527 
 
 Jehovah God! thy gracious power 75 
 
 Jehovah reigns; his throne is high 134 
 
 Jerusalem! my happy home! 478 
 
 Jerusalem, the glorious! 480 
 
 Jerusalem, the golden 481 
 
 Jesus, all our ransom paid 441 
 
 Jesus, all thy labor vast 441 
 
 Jesus, and didst thou condescend 163 
 
 Jesus, and didst thou leave the sky 250 
 
 Jesus! and shall it ever be 348 
 
 Jesus, at whose supreme command 424 
 
 Jesus, blessed Mediator! 476 
 
 Jesus calls us, o'er the tumult 416 
 
 Jesus came, the heavens adoring 153 
 
 Jesus comes, his conflict over 203 
 
 Jesus, guide our way 317 
 
 Jesus, hail, enthroned in glory 194 
 
 Jesus, heed me, lost and dying 262 
 
 Jesus, I live to thee 534 
 
 Jesus! I love thy charming name 333 
 
 Jesus, I my cross have taken 434 
 
 Jesus, in thy dying AVOCS 441 
 
 Jesus, in thy thirst and pain 441 
 
 Jesus invites his saints 426 
 
 Jesus is God ! The glorious bands 160 
 
 Jesus is gone above the skies 422 
 
 Jesus, Jesus! visit me 292 
 
 Jesus, Lamb of God, for me 186 
 
 Jesus lives! no longer now 466 
 
 Jesus, Lord of life and glory , 303 
 
 Jesus, Lover of my soul 292 
 
 Jesus, loving to the end 441 
 
 Jesus, Master! hear me now 430 
 
 Jesus, Master, whose I am 274 
 
 Jesus, my All, to heaven is gone 195 
 
 Jesus, my great High Priest 252 
 
 Jesus, my Lord, my God, my all 346 
 
 Jesus, my Saviour! look on me 270 
 
 Jesus, name all names above 341 
 
 Jesus! name of wondrous love! 329. 
 
 " Jesus only! " In the shadow 325 
 
 Jesus only, when the morning 326 
 
 Jesus! our best beloved Friend 545 
 
 Jesus, our faith increase 405 
 
 Jesus, our Lord, how rich thy grace 388 
 
 Jesus, pitying the sighs 441 
 
 Jesus, Saviour, pilot me 302 
 
 Jesus shall reign where'er the sun 455 
 
 Jesus, Shepherd of the sheep 262 
 
 Jesus spreads his banner o'er us 416 
 
 Jesus, still lead on 318 
 
 Jesus, the sinner's Friend, to thee 273 
 
 Jesus! the veiy thought is sweet 347 
 
 Jesus, the very thought of thee 334 
 
 Jesus, these eyes have never seen 340 
 
 Jesus! thou art the sinner's Friend 423 
 
 Jesus, thou everlasting King 420 
 
 Jesus, thou Joy of loving hearts 34& 
 
 Jesus, thou source of calm repose 344 
 
 Jesus, thy Blood and Righteousness 423 
 
 Jesus, thy boundless love to me 346 
 
 Jesus! thy church, with longing eyes 454 
 
 Jesus! thy love shall we forget 165 
 
 Jesus, thy name I love 343 
 
 Jesus, to thy table led 434 
 
 Jesus, we look to thee 407 
 
 Jesus, we thus obey 427 
 
 Jesus wept! those tears are over 178 
 
 Jesus, whelmed in fears unknown 441 
 
 Jesus, where'er thy people meet 48 
 
 Jesus, while he dwelt below 186 
 
 Jesus, who can be 521 
 
 Jesus, who died a world to save 191 
 
 Jesus, who knows full well 58^ 
 
 Jesus, who on Calvary's mountain 435 
 
 Jesus, who on his glorious throne 336 
 
 Jesus, whom angel hosts adore iSo 
 
 Joy to the world; the Lord is come 148 
 
 Joyful be the hours to-day 190- 
 
 Just as I am, without one plea 264
 
 INDEX OF FIRST LINES. 
 
 575 
 
 Keep silence, all created things 122 
 
 Keep us, Lord, oh, keep us ever 95 
 
 Laboring and heavy-laden 526 
 
 Lamb of God ! thou now art seated 205 
 
 Lead, kindly Light ! amid the 380 
 
 Lead us, heavenly Father, lead us 322 
 
 Lead us, O Father, in the paths of 284 
 
 Leaning on thee, my guide and friend 271 
 
 Let me but hear my Saviour say 369 
 
 Let no tears to-day be shed 558 
 
 Let party names no more ... 407 
 
 Let saints below in concert sing 404 
 
 Let the church new anthems raise 323 
 
 Let thy wondrous way be known 512 
 
 Let us awake our joys '..... 202 
 
 Let us love and sing and wonder 255 
 
 Let worldly minds the world pursue 166 
 
 Let Zion and her sons rejoice 444 
 
 Life of the world ! I hail thee 186 
 
 Lift up to God the voice of praise 67 
 
 Light of life, seraphic Fire 42 
 
 Light of Light, enlighten me 498 
 
 Light of the lonely pilgrim's heart ! 222 
 
 Light of the world ! whose kind and 542 
 
 Light of those whose dreary dwelling 218 
 
 Light, that from the dark abyss 512 
 
 Like sheep we went astray 245 
 
 Like the eagle, upward, onward 382 
 
 Lo, God is here ! let us adore 63 
 
 Lo, he comes, with clouds descending 509 
 
 Lo, the day of rest declineth 503 
 
 Lo ! what a glorious sight appears 221 
 
 Long as the darkening cloud abode 522 
 
 Look from thy sphere of endless day 444 
 
 Look to Jesus ! till reviving 324 
 
 Look, ye saints, the sight is glorious 218 
 
 Lord, as to thy dear cross we flee 164 
 
 Lord, at this closing hour 87 
 
 Lord, bid thy light arise 235 
 
 Lord, dismiss us with thy blessing, Bid .... 94 
 
 Lord, dismiss us with thy blessing, Fill. ... 94 
 
 Lord God of Hosts, by all adored 65 
 
 Lord God, the Holy Ghost 233 
 
 Lord, how mysterious are thy ways 117 
 
 Lord, how secure and blest are they 361 
 
 Lord, I am come ! thy promise is my 266 
 
 Lord, I am thine, entirely thine 421 
 
 Lord, I believe ; thy power I own 349 
 
 Lord ! I cannot let thee go 52 
 
 Lord, I hear of showers of blessing 271 
 
 Lord, if he sleep, he shall do well 493 
 
 Lord ! in love and mercy save us 102 
 
 Lord ! in the morning thou shall 16 
 
 Lord, in this thy mercy's day 272 
 
 Lord, it belongs not to my care 289 
 
 Lord, it is thy holy day 31 
 
 Lord Jesus, are we one with thee ? 365 
 
 Lord Jesus, by thy passion 509 
 
 Lord Jesus, think on me 535 
 
 Lord Jesus ! when I think of thee 161 
 
 Lord, lead the way the Saviour went 386 
 
 Lord, my weak thought in vain would .... 117 
 
 Lord of all being ; throned afar 115 
 
 Lord of all worlds, incline thy 445 
 
 Lord of earth ! thy forming hand 129 
 
 Lord of glory ! thou hast bought us 385 
 
 Lord of mercy and of might, God and 299 
 
 Lord of mercy and of might, Of mankind. . 46 
 
 Lord of our life, and God of our 395 
 
 Lord of the harvest ! hear 396 
 
 Lord of the hearts of men Si 
 
 Lord of the living harvest 547 
 
 Lord of the worlds above 37 
 
 Lord, remove the vail away 43 
 
 Lord, speak to me, that I may speak 547 
 
 Lord, thou art my Rock of strength 525 
 
 Lord ! thou hast searched and seen me. ... 113 
 
 Lord, thou on earth didst love thine 402 
 
 Lord, thou wilt bring the joyful day 470 
 
 Lord, thy children guide and keep 298 
 
 Lord, thy glory fills the heaven 134 
 
 Lord, we come before thee now 26 
 
 Lord ! when I all things would possess. . . . 349 
 
 Lord, when in silent hours I muse 557 
 
 Lord, when my raptured thought 126 
 
 Lord, when thy kingdom comes. 266 
 
 Lord ! when we bend before thy throne. ... 20 
 
 Lord, when with dying lips my prayer 267 
 
 Lord ! where shall guilty souls 127 
 
 Lord ! while for all mankind we pray 487 
 
 Lord, with glowing heart I 'd praise 135 
 
 Love divine, all love excelling. 280 
 
 Loved with everlasting love 541 
 
 Low in thine agony 554 
 
 Majestic sweetness sits enthroned 168 
 
 Many centuries have fled 553 
 
 Master, speak ! thy servant heareth 325 
 
 May the grace of Christ our Saviour 94 
 
 Meekly in Jordan's holy stream 497 
 
 'Mid evening shadows let us all he 497 
 
 Mighty God ! while angels bless thee 206 
 
 Mine eyes and my desire 309 
 
 More love to thee, O Christ 296 
 
 Morn's roseate hues have decked the 197 
 
 My country! 't is of thee 491 
 
 My dear Redeemer and my Lord 173 
 
 My faith looks up to thee 343 
 
 My Father, God ! how sweet the sound !. . . 364 
 
 My Father, it is good for me 533 
 
 My God, and is thy table spread 419 
 
 My God, how endless is thy love 80 
 
 My God, how wonderful thou art. 136 
 
 My God, is any hour so sweet 45 
 
 My God, my Father ! blissful name 137 
 
 My God, my Father ! while I stray 381 
 
 My God, my King, thy various praise 12 
 
 My God, my Life, my Love 335 
 
 My God ! permit my tongue. 25 
 
 My God, the covenant of thy love 363 
 
 My God ! the spring of all my joys 338 
 
 My gracious Lord, I own thy right 421 
 
 My heart lies dead ; and no increase 271 
 
 My hope is built on nothing less 526 
 
 My Jesus, as thou wilt ! 376
 
 576 
 
 INDEX OF FIRST LINES. 
 
 My opening eyes with rapture see 6 
 
 My Saviour, I would own thee 176 
 
 My Saviour ! my almighty Friend 333 
 
 My Saviour, whom absent I love 341 
 
 My Shepherd will supply my need 136 
 
 My sins, my sins, my Saviour ! 508 
 
 My soul, be on thy guard 313 
 
 My soul complete in Jesus stands ! 368 
 
 My soul, how lovely is the place 16 
 
 My soul, repeat his praise 372 
 
 My soul, weigh not thy life 309 
 
 My spirit on thy care 3 ro 
 
 Near the cross was Mary weeping ........ 178 
 
 Nearer, ever nearer 304 
 
 Nearer, my God, to thee 295 
 
 Nearer, O God, to thee ! 294 
 
 New every morning is the love 12 
 
 Night's shadows falling, men to rest 96 
 
 No gospel like this feast 425 
 
 No more, my God ! I boast no more 279 
 
 No, no, it is not dying 557 
 
 None but Christ : his merit hides me 325 
 
 Not all the blood of beasts 243 
 
 Not all the nobles of the earth 359 
 
 Not all the outward forms on earth. .*.... 246 
 
 Not to the terrors of the Lord 404 
 
 Not what I am, O Lord, but what thou . . . 284 
 
 Not what these hands have done 246 
 
 Not with our mortal eyes 335 
 
 Not worthy, Lord ! to gather up the 439 
 
 Now begin the heavenly theme 322 
 
 Now, from labor and from care 28 
 
 Now God be with us, for the night is 95 
 
 Now I have found a Friend 294 
 
 Now I know the great Redeemer 327 
 
 Now is the accepted time 258 
 
 Now let my soul, eternal King 105 
 
 Now let our cheerful eyes survey 215 
 
 Now let our souls, on wings sublime 470 
 
 Now let our voices join 24 
 
 Now may he who from the dead 89 
 
 Now thank we all our God 129 
 
 Now that the sun is gleaming bright 14 
 
 Now the day is over 93 
 
 Now the laborer's task is o'er 554 
 
 Now to the Lord a noble song. 65 
 
 Now to the Lord, who makes us know .... 208 
 
 Now to the power of God supreme 196 
 
 Now, to thy sacred house 38 
 
 Now, when the dusky shades of night 72 
 
 O, bless the Lord, my soul ! 356 
 
 O blessed Jesus, Lamb of God , . . 192 
 
 O. blessed Life ! the heart at rest. ........ 531 
 
 O blessed Saviour, is thy love 337 
 
 O, blessing rich, for sons of men 537 
 
 O, blest memorial of our dying Lord 439 
 
 O Bread, to pilgrims given. , 427 
 
 O, cease, my wandering soul 426 
 
 O, Christ, he is the fountain 432 
 
 O Christ ! our hope, our heart's desire !. . . . 214 
 
 O Christ, our King, Creator, Lord 209 
 
 PAGE 
 
 O Christ, the eternal Light 406 
 
 O Christ ! the Lord of heaven ! to thee. . . . 2oS 
 
 O Christ, thou hast ascended 189 
 
 O Christ, who hast prepared a place.. . . . . 207 
 
 O Christ ! with each returning morn 5 
 
 O, come, all ye faithful 153 
 
 O, come, and let us all, with one accord,. . 30 
 
 O, could I find, from day to day. . . 301 
 
 O, could I speak the maichless worth .... 192 
 
 O day of rest and gladness 31 
 
 O, do not let the word depart 260 
 
 O, eyes that are weary, and hearts 311 
 
 O, fair the gleams of glory 480 
 
 O Father, who didst all things make 79 
 
 O, for a closer walk with God 287 
 
 O, for a faith that will not shrink 354 
 
 O, for a heart to praise my God 305 
 
 O, for a shout of joy 137 
 
 O, for a shout of sacred joy 213 
 
 O, for a strong, a lasting faith 113 
 
 O, for a sweet inspiring ray 559 
 
 O, for a thousand tongues to sing 305 
 
 O, for that tenderness of heart 288 
 
 O, for the happy hour 451 
 
 O, for the peace which floweth like a 264 
 
 O, give thanks to him who made i.. i 
 
 O, gift of gifts ! oh, grace of faith !. . . . . 350 
 
 O God, beneath thy guiding hand 489 
 
 O God of Bethel, by whose hand 411 
 
 O God, the Rock of Ages no 
 
 O God, thy power is wonderful 124 
 
 O God ! we praise thee, and confess 121 
 
 O gracious Jesus, hear our humble 
 
 O happy band of pilgrims 
 
 O, happy day that fixed my choice . . . 496, 
 
 O Holy Father, who hast led thy .... 
 
 O Holy Ghost, the Comforter 
 
 O Holy Ghost, thou Fount of life 
 
 O holy, holy, holy Lord 
 
 O Holy Saviour ! Friend unseen 
 
 O Holy Spirit ! now descend on me 
 
 O, how I love thy holy law 
 
 O, how shall I receive thee 
 
 O, if my soul were formed for woe 
 
 O Jesus ! bruised and wounded more 
 
 O Jesus Christ, grow thou in me 
 
 O Jesus Christ, if sin there be 
 
 O Jesus Christ the righteous ! live in 
 
 O Jesus, ever present 530 
 
 O Jesus, I have promised 552 
 
 O Jesus ! King most wonderful 337 
 
 O Jesus, " Man of Sorrows " 500 
 
 O Jesus, our salvation. 268 
 
 O Jesus, sweet the tears I shed 182 
 
 O Jesus, thou art standing 268 
 
 O Jesus, we adore thee 184 
 
 O Jesus, when I think of thee 528 
 
 O King of mercy, from thy throne on 437 
 
 O Lamb of God ! still keep me 184 
 
 O Lamb of God ! that tak'st away 270 
 
 O, land relieved from sorrow ! 473 
 
 O, let him whose sorrow 544 
 
 O Light, whose beams illumine all 5^
 
 INDEX OF FIRST LINES. 
 
 577 
 
 O little town of Bethlehem 504 
 
 O Lord, how full of sweet content 355 
 
 O Lord, how happy should we be 538 
 
 O Lord most high, eternal King 195 
 
 O Lord of heaven, and earth, and sea 394 
 
 O Lord of hosts, whose glory rills 551 
 
 O Lord, thy work revive 451 
 
 O Lord, turn not thy face away 276 
 
 O Lord, we now the path retrace 161 
 
 O Lord, who by thy presence hast 100 
 
 O Love Divine ! how sweet thou art ! 539 
 
 O Love Divine ! that stooped to share 420 
 
 O, love, how deep ! how broad ! how 169 
 
 O Love, that wilt not let me go 518 
 
 O Love, who formedest me to wear 507 
 
 O Master, let me walk with thee 170 
 
 O, mean may seem this house of clay 519 
 
 O mother dear, Jerusalem 483 
 
 O, not my own these verdant hills 348 
 
 O, not to fill the mouth of fame 288 
 
 O one with God the Father 344 
 
 O Paradise ! O Paradise 474 
 
 O, perfect life of love 181 
 
 O, praise our God to-day 5_j8 
 
 O Rock of Ages, one foundation 430 
 
 O sacred Head, now wounded 184 
 
 O Saviour, lend a listening ear 255 
 
 O Saviour, precious Saviour 173 
 
 O Saviour, where shall guilty man 254 
 
 O Saviour, who didst come 425 
 
 O, see how Jesus trusts himself 165 
 
 O Son of God, our Captain of salvation. . . . 563 
 
 O, still in accents sweet and strong 388 
 
 O Strength and Stay, upholding all 562 
 
 O, sweetly breathe the lyres above 419 
 
 O, that the Lord would guide my ways. . . . 108 
 
 O, that the Lord's salvation 449 
 
 O, the sweet wonders of that cross 421 
 
 O, this soul, how dark and blind 302 
 
 O thou essential Word 130 
 
 O thou, from whom all goodness flows 277 
 
 O thou God who nearest prayer 275 
 
 O thou great Friend to all the sons of 242 
 
 O thou, my soul, forget no more 422 
 
 O thou, the contrite sinner's Friend 263 
 
 O thou that hearest prayer ! 400 
 
 O thou who in Jordan didst bow thy 495 
 
 O thou whom we adore 223 
 
 O thou, whose bounty fills my cup 370 
 
 O thou, whose own vast temple stands 398 
 
 O thou, whose tender mercy hears 277 
 
 O, turn ye, oh, turn ye, for why will ye. ... 261 
 
 O, what if we are Christ's 425 
 
 O, what shall be, oh, when shall be 484 
 
 O, what stupendous mercy shines 393 
 
 O, what the joy and the glory must 68 
 
 O, where are kings and empires now 399 
 
 O, where is he that trod the sea? 505 
 
 O, where shall rest be found 244 
 
 O, wherefore, Lord, doth thy clear 532 
 
 O, wondrous type, oh, vision fair 505 
 
 O Word of God incarnate 109 
 
 O, worship the King, all glorious 68 
 
 O Zion ! tune thy voice 37 
 
 O'er the distant mountains breaking 5 ro 
 
 O'er the gloomy hills of darkness 450 
 
 Of the Father's love begotten 158 
 
 Oft in danger, oft in woe 524 
 
 On Jordan's bank the Baptist's cry 169 
 
 On Jordan's rugged banks I stand 477 
 
 On mountains and in valleys in 
 
 On our way rejoicing 492 
 
 On the fount of life eternal 483 
 
 On the mountain's top appearing 450 
 
 On this day, the first of days 27 
 
 On thy church, O Power divine 31 
 
 On wings of living light 188 
 
 Once I thought my mountain strong 298 
 
 Once in royal David's city 151 
 
 Once more, before we part 85 
 
 Once more, my soul, the rising day 18 
 
 One cup of healing oil and wine 393 
 
 One is kind above all others 159 
 
 One sole baptismal sign 400 
 
 One sweetly solemn thought 462 
 
 One there is above all others 176 
 
 Onward, Christian soldiers 314 
 
 Onward, Christian, though the region 383 
 
 Onward, onward, men of heaven ! 454 
 
 Open now thy gates of beauty 44 
 
 Our blest Redeemer, ere he breathed 228 
 
 Our country's voice is pleading 447 
 
 Our Father, hear our longing prayer 337 
 
 Our Father ! through the coming year 488 
 
 Our God, our help in ages past 136 
 
 Our heavenly Father calls 57 
 
 Our heavenly Father ! hear 501 
 
 Our Helper, God ! we bless thy name 490 
 
 Our life is hid with Christ 224 
 
 Our Lord is risen from the dead 210 
 
 Our Saviour bowed beneath the wave 494 
 
 Our sins, our sorrows, Lord, were 282 
 
 Our yet unfinished story 562 
 
 Peace, perfect peace, in this dark 438 
 
 Peace, troubled soul, whose 378 
 
 People of the living God 429 
 
 Pilgrims in this vale of sorrow 536 
 
 Pleasant are thy courts above 42 
 
 Praise God, from whom all blessings. . . .61, 102 
 
 Praise, Lord, for thee in Zion waits 62 
 
 Praise the God of our salvation 89 
 
 Praise the Lord ! ye heavens adore him. . . 101 
 
 Praise the Saviour, ye who know him 198 
 
 Praise to God, immortal praise 487 
 
 Praise to thee, thou great Creator 75 
 
 Praise waits in Ziori, Lord ! for thee 66 
 
 Praise ye Jehovah! praise the Lord 72 
 
 Praise ye the Father, for his loving 550 
 
 Prayer is the breath of God in man 54 
 
 Prayer is the soul's sincere desire 55 
 
 Precious, precious blood of Jesus 513 
 
 Prepare us, Lord, to view thy cross 424 
 
 Prostrate, dear Jesus, at thy feet 277 
 
 Purer yet and purer 304 
 
 Quiet, Lord, my froward heart 358
 
 578 
 
 INDEX OF FIRST LINES. 
 
 Rejoice in God alway 536 
 
 Rejoice, rejoice, believers 226 
 
 Rejoice ! the Lord is King 188 
 
 Rejoice, ye pure in heart 535 
 
 Rest of the weary, joy of the sad 518 
 
 Return, my roving heart, return 280 
 
 Return, O wanderer, to thy home 257 
 
 Ride on! ride on in majesty 168 
 
 Rise, crowned with light, imperial 445 
 
 Rise, glorious Conqueror, rise 201 
 
 Rise, my soul, and stretch thy wings 484 
 
 Rise, ye children of salvation 324 
 
 Rock of Ages, cleft for me ! 413, 415 
 
 Roll on, thou mighty ocean 450 
 
 Safely through another week 41 
 
 Saints in glory, we together 527 
 
 Saints of God! the dawn is brightening. . . 450 
 
 Salvation is for ever nigh 360 
 
 Salvation ! oh, the joyful sound 249 
 
 Saviour, again to thy dear name we 98 
 
 Saviour and Lord of all 524 
 
 Saviour, blessed Saviour. 304 
 
 Saviour, breathe an evening blessing 93 
 
 Saviour, happy would I be 359 
 
 Saviour ! hasten thine appearing 218 
 
 Saviour ! hear us, we pray 529 
 
 Saviour ! I follow on 296 
 
 Saviour King, in hallowed union 409 
 
 Saviour, let thy love for me 328 
 
 Saviour, now the day is ending 97 
 
 Saviour of our ruined race 553 
 
 Saviour, send a blessing to us 33 
 
 Saviour ! teach me, day by day 331 
 
 Saviour, to thee we raise our hymn of 503 
 
 Saviour, through the desert lead us 323 
 
 Saviour, thy dying love 297 
 
 Saviour, visit thy plantation ! 452 
 
 Saviour, when, in dust, to thee 292 
 
 Saviour ! who thy flock art. feeding 410 
 
 Say not, my soul, " From whence 545 
 
 Scorn not the slightest word or deed 387 
 
 See a poor sinner, dearest Lord 278 
 
 See Israel's gentle Shepherd stands. 411 
 
 See, the Conqueror mounts in triumph . 204 
 
 See the eternal Judge descending 468 
 
 Send thou, O Lord, to every place 557 
 
 Servant of God, well done ! 464 
 
 Shadow of a Mighty Rock 525 
 
 Shepherd ! with thy tenderest love 357 
 
 Shine, mighty God ! on Zion shine 444 
 
 Shine on our souls, eternal God 84 
 
 Shout, O earth ! from silence waking 152 
 
 Shout the glad tidings, exultingly 150 
 
 Show pity, Lord ! O Lord ! forgive 265 
 
 Since Jesus is my friend 335 
 
 Since thy Father's arm sustains thee 381 
 
 Sing, all ye ransomed of the Lord 523 
 
 Sing, O heavens ! O earth ! rejoice 200 
 
 Sing, sing his lofty praise 203 
 
 Sing to the Lord a joyful song 64 
 
 Sing to the Lord, our Might 58 
 
 Sing we the song of those who stand 18 
 
 Sing with all the sons of gloiy 205 
 
 Sinners, turn, why will ye die 257 
 
 Sion, to thy Saviour singing 431 
 
 Sit down beneath his shadow 430 
 
 Sleep thy last sleep, free from care 466 
 
 So let our lips and lives express 356 
 
 So rest, our Rest, thou ever blest 187 
 
 Softly fades the twilight ray 26 
 
 Softly now the light of day 88 
 
 Soldiers of Christ, arise 524 
 
 Sometimes a light surprises 315 
 
 Son of God ! to thee I cry 414 
 
 Sons of Zion, raise your songs 510 
 
 Songs of praise the angels sang 70 
 
 Soon may the last glad song arise 454 
 
 Soon will the heavenly Bridegroom. 220 
 
 Soul, then know thy full salvation 435 
 
 Sovereign of worlds ! display thy 456 
 
 Sow in the morn thy seed 391 
 
 Speak to me, Lord, thyself reveal 17 
 
 Spirit blest, who art adored 513 
 
 Spirit of God ! descend upon my heart . , . . 243 
 
 Spirit of the Only Wise 513 
 
 Stand, soldier of the cross 552 
 
 Stand up, and bless the Lord 59 
 
 Stand up, my soul, shake off thy fears 319 
 
 Stand up ! stand up for Jesus ! 315 
 
 Standing at the portal 492 
 
 Stars of the morning, so gloriously 70 
 
 Stealing from the world away 52 
 
 Still still with thee, my God 84 
 
 Still, still with thee, when purple 527 
 
 Still will we trust, though earth seem 541 
 
 Summer suns are glowing 492 
 
 Sun of my soul ! thou Saviour dear 77 
 
 Sure the blest Comforter is nigh 239 
 
 Surely Christ thy griefs hath borne 275 
 
 Sweet is the light of Sabbath eve 8 
 
 Sweet is the memory of thy grace 126 
 
 Sweet is the work, my God, my King !. . . . 10 
 
 Sweet is the work, O Lord 23 
 
 Sweet is thy mercy, Lord 501 
 
 Sweet Saviour, bless us ere we go 91 
 
 Sweet the moments, rich in blessing 435 
 
 Sweet the time, exceeding sweet 53 
 
 Sweet was the time when first I felt 300 
 
 Sweeter sounds than music knows 329 
 
 Swell the anthem, raise the song 486 
 
 Swift to its close ebbs out life's little 100 
 
 Take me, O my Father, take me 262 
 
 Take my heart, O Father ! take it 416 
 
 Take my life, and let it be 301 
 
 " Take up thy cross," the Saviour said. . . . 392 
 
 Teach me to do the thing that pleaseth. . . . 242 
 
 Tell me, my Saviour 520 
 
 Tell me the old, old story 513 
 
 Tell me, whom my soul doth love 39 
 
 Tender Shepherd, thou hast stilled 465 
 
 Ten thousand times ten thousand 481 
 
 The atoning work is done 252 
 
 The Church has waited long 222 
 
 The Church's one foundation 427
 
 INDEX OF FIRST LINES. 
 
 579 
 
 The Comforter has come 233 
 
 The dawn of God's new Sabbath 32 
 
 The day is gently sinking to a close 98 
 
 The day is past and gone 86 
 
 The day is past and over 88 
 
 The day, O Lord, is spent 85 
 
 The day of praise is done 87 
 
 The day of rest once more comes II 
 
 The day of resurrection 189 
 
 The gloomy night will soon be past 321 
 
 The God of Abraham praise 72 
 
 The golden gates are lifted up 214 
 
 The happy morn is come 59 
 
 The harvest dawn is near 313 
 
 The head that once was crowned with .... 210 
 
 The heavens declare his glory no 
 
 The heavens declare thy glory, Lord 103 
 
 The Holy Ghost is here 234 
 
 The Homeland ! oh, the Homeland !...... 559 
 
 The hours of day are over 500 
 
 The King of love my Shepherd is 341 
 
 The Lord descended from above 123 
 
 The Lord is my Shepherd, no want 311 
 
 " The Lord is risen indeed " 198 
 
 The Lord Jehovah lives 139 
 
 The Lord Jehovah reigns 139 
 
 The Lord my pasture shall prepare 346 
 
 The Lord my Shepherd is 336 
 
 The Lord of glory is my light 67 
 
 The Lord, our God, is full of might 122 
 
 The Lord 's my Shepherd, I '11 not 336 
 
 The Lord will come, and not be slow 556 
 
 The marriage feast is ready 226 
 
 The mercies of my God and King 119 
 
 The mercy of the Lord is from 410 
 
 The morning light is breaking 449 
 
 The peace which God alone reveals 80 
 
 The people of the Lord 312 
 
 The promises I sing 138 
 
 The radiant morn hath passed away 45 
 
 The roseate hues of early dawn 476 
 
 The Sabbath day has reached its close 82 
 
 The sands of time are sinking 472 
 
 The Saviour bids thee watch and pray 351 
 
 The Saviour kindly calls 412 
 
 The Saviour ! oh, what endless charms. . . . 165 
 
 The shadows of the evening hours 83 
 
 The Son of God goes forth to war 389 
 
 The spacious firmament on high 114 
 
 The Spirit breathes upon the word 106 
 
 The Spirit in our hearts 258 
 
 The strife is o'er, the battle done 197 
 
 The sun is sinking fast 88 
 
 The swift declining day 85 
 
 The voice of free grace cries, Escape 515 
 
 The world is very evil 561 
 
 Thee we adore, eternal Name 487 
 
 Thee will I love, my Strength, my 345 
 
 There is a blessed home 377 
 
 There is a book, who runs may read 119 
 
 There is a City, great and strong 560 
 
 There is a fountain filled with blood 249 
 
 There is a green hill far away 181 
 
 There is a holy sacrifice 269 
 
 There is a land immortal 561 
 
 There is a land of pure delight 478 
 
 There is a name I love to hear. . . ... 168 
 
 There is a safe and secret place. 363 
 
 There is a spot of consecrated ground 56 
 
 There is an eye that never sleeps 50 
 
 There is an hour of peaceful rest 473 
 
 There is no night in heaven 469 
 
 There 's a wideness in God's mercy 135 
 
 They who seek the throne of grace 52 
 
 Thine are all the gifts, O God ! 549 
 
 Thine earthly Sabbaths, Lord, we 7 
 
 Thine for ever ! God of love 430 
 
 Thine for ever, thine for ever !. 553 
 
 Thine holy day's returning 32 
 
 Think gently of the erring one ! 389 
 
 This child we dedicate to thee 413 
 
 " This is my body, which is given for 438 
 
 This is not my place of resting 475 
 
 This is the day of light 22 
 
 This is the day the Lord hath made 21 
 
 This rite our blest Redeemer gave 498 
 
 Thou art coming ! At thy table 440 
 
 Thou art coming, O my Saviour ! 440 
 
 Thou art gone up on high 199 
 
 Thou art my hiding place, O Lord ! 365 
 
 Thou art the Way ; to thee alone 164 
 
 Thou, from whom we never part 91 
 
 Thou God of hope, to thee we bow 546 
 
 Thou grace divine encircling all ... 504 
 
 Thou lovely Source of true delight, 167 
 
 Thou Maker of our mortal frame. ....... 550 
 
 Thou only Sovereign of my heart 279 
 
 Thou to whom the sick and dying 177 
 
 Thou veiy present Aid 367 
 
 Thou who art enthroned above 502 
 
 Thou who didst on Calvary bleed 286 
 
 Thou who roll's! the year around 485 
 
 Thou ! whose almighty word 230 
 
 Though faint, yet pursuing, we go on 311 
 
 Though I speak with angel tongues 359 
 
 Though now the nations sit beneath 456 
 
 Though sorrows rise and dangers roll 347 
 
 Though troubles assail, and dangers 319 
 
 Three in One, and One in Three 46 
 
 Through all the changing scenes of life. . . . 354 
 
 Through good report and evil, Lord 45 
 
 Through the clay thy love has spared us... . 97 
 
 Through the love of God our Saviour 314 
 
 Through the night of doubt and sorrow... . 408 
 
 Through the yesterday of ages 324 
 
 Thus far the Lord has led me on 81 
 
 Thy bounties, gracious Lord 546 
 
 Thy Father's house ! thine own bright 471 
 
 Thy home is with the humble. Lord ! 352 
 
 Thy life was given for me 272 
 
 Thy way, not mine, O Lord 376 
 
 Thy way, O Lord, is in the sea 119 
 
 " Thy will be done ! " In devious way. . . . 558 
 
 Thy word, O Lord, thy precious word 542 
 
 Thy works, not mine, O Christ 252 
 
 " Till He come : " O let the words 414
 
 INDEX OF FIRST LINES. 
 
 Time, thou speedest on but slowly 476 
 
 'T is by tbe faith of joys to come 354 
 
 " 'T is finished! " so the Saviour 179 
 
 'T is God the Father we adore 497 
 
 'T is God the Spirit leads 236 
 
 *T is midnight ; and on Olive's brow 179 
 
 'T is my happiness below 375 
 
 'T is not a cause of small import 398 
 
 'T is not that I did choose thee in 
 
 Together with these symbols, Lord 424 
 
 To God the Father, God the Son 61 
 
 To God the only wise 88 
 
 To him that chose us first 138 
 
 To him that loved the souls of men 75 
 
 To Jesus, our exalted Lord 419 
 
 To thee, my God and Saviour 174 
 
 To thee, O Christ, we ever pray 339 
 
 To thee, O dear, dear Saviour ! 529 
 
 To thee, O God, we raise 130 
 
 To thy pastures fair and large 26 
 
 To thy temple we repair 25 
 
 Too soon we rise ; the symbols 439 
 
 Traveling to the better land 319 
 
 Triumphant Lord, thy goodness reigns. ... 132 
 
 Triumphant Zion, lift thy head 443 
 
 True Bread of life, in pitying mercy 439 
 
 'T was on that dark, that doleful night 418 
 
 Unshaken as the sacred hill 363 
 
 Unto thee be glory given 44 
 
 Upon the Gospel's sacred page 105 
 
 Upward where the stars are burning 41 
 
 Vainly, through night's weary hours 383 
 
 Wait, my soul, upon the Lord 545 
 
 Wait, O my soul! thy Maker's will 113 
 
 Wake, awake ! for night is flying 215 
 
 Walk in the light! so shalt thou know. . . . 350 
 
 Walking with thee, my God 295 
 
 Warrior kings their titles gain 3 2 9 
 
 Watchman, tell us of the night 227 
 
 We are but strangers here 293 
 
 We are living, we are dwelling 55^ 
 
 We are not left to walk alone 210 
 
 We are the Lord's ; his all-sufficient 285 
 
 We bless thee for thy peace. O God ! 540 
 
 We come, O Lord, before thy throne 488 
 
 We give immortal praise 139 
 
 We give thee but thine own 390 
 
 We march, we march to victory 150 
 
 We may not climb the heavenly steeps. . . . 166 
 
 We plow the fields, and scatter 493 
 
 We saw thee not when thou didst 506 
 
 " We shall see him," in our nature 194 
 
 We stand in deep repentance 269 
 
 We would see Jesus for the shadows 284 
 
 Weary of earth, and laden with my sin. . . . 265 
 
 Welcome, davs of solemn meeting 35 
 
 Welcome, delightful morn 39 
 
 Welcome, happy morning 196 
 
 Welcome, sacred day of rest 42 
 
 Welcome, sweet day of rest 25 
 
 What cheering words are these 366 
 
 What equal honors shall we bring 207 
 
 What finite power, with ceaseless toil 114 
 
 What grace, O Lord, and beauty shone. . . . 163 
 
 What is life ? 't is but a vapor 482 
 
 What our Father does is well 299 
 
 What shall I render to my God 118 
 
 What sinners value I resign 460 
 
 When adverse winds and waves arise 379 
 
 When all thy mercies, O my God 120 
 
 When along life's thorny road 373 
 
 When downward to the darksome.. . . .... 459 
 
 When gathering clouds around I view 379 
 
 When God, of old, came down from 228 
 
 When his salvation bringing 175 
 
 When human hopes all wither 268 
 
 When I can read my title clear 362 
 
 When I had wandered from his fold 540 
 
 When I survey the wondrous cross 180 
 
 When I view my Saviour bleeding 436 
 
 When Jesus dwelt in mortal clay 393 
 
 When Jordan hushed his waters still 144 
 
 When, like a stranger on our sphere i~2 
 
 When, marshaled on the nightly plain 144 
 
 When morning gilds the skies 5 
 
 When my last hour is close at hand 469 
 
 When on Sinai's top I see 428 
 
 When our heads are bowed with woe 373 
 
 When shades of night around us close. .... 79 
 
 When sins and fears, prevailing, rise 368 
 
 When, streaming from the eastern 92 
 
 When the day of toil is done 286 
 
 When the weary, seeking rest 56 
 
 When thou, my righteous Judge, shalt 225 
 
 When winds are raging o'er the upper 516 
 
 When, wounded sore, the stricken soul. . . . 301 
 
 Where high the heavenly temple stands.. . . 47 
 
 Wherever two or three may meet 51 
 
 While in sweet communion feeding 416 
 
 While in this sacred rite of thine 497 
 
 While shepherds watched their flocks 146 
 
 While thee I seek, protecting Power 117 
 
 While we lowly bow before thee 33 
 
 While, with ceaseless course, the sun 486 
 
 Who are these like stars appearing 482 
 
 Who is this that comes from Edom 204 
 
 Who shall the Lord's elect condemn 362 
 
 Why do we mourn departing friends 458 
 
 Why is thy faith, O child of God 283 
 
 Why on tlie bending willows hung 443 
 
 Why should the children of a King 229 
 
 Why should we start, and fear to die? 461 
 
 Why will ye waste on trifling cares. 260 
 
 With broken heart and contrite sigh 264 
 
 With deepest reverence at thy throne 112 
 
 With joy we hail the sacred day 19 
 
 With joy we lift our eyes 24 
 
 With songs and honors sounding loud 74 
 
 With tearful eyes I look around 279 
 
 With the sweet word of peace 55^ 
 
 Work, for the night is coming 39 1 
 
 Work while it is to-dav 389
 
 INDEX OF FIRST LINES. 
 
 Worship the Lord in the beauty of. 
 Wouklst thou eternal life obtain. . . 
 
 Ye messengers of Christ 
 
 Ye saints, your music bring 
 
 Ye servants of God, your Master. . . . 
 
 Ye servants of the Lord ! 
 
 Ye sons and daughters of the Lord.. 
 
 PAGE 
 
 6 4 
 
 254 
 
 397 
 
 252 
 
 67 
 
 5" 
 198 
 
 Ye souls for whom the Son did die 538 
 
 Yes, for me, for me he careth 437 
 
 Yes, he knows the way is dreary 325 
 
 Yes, I do feel, my God, that I am thine. . . 267 
 
 Your harps, ye trembling saints 308 
 
 Zion, awake! thy strength renew 457 
 
 Zion, the marvelous story be telling 150 
 
 THE END.
 
 UNIVERSITY OF CALIFORNIA LIBRARY 
 
 Los Angeles 
 This book is DUE on the last date stamped below. 
 
 JIV 
 
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