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Deluded souls, that dream of heav'n

Author: Isaac Watts Appears in 184 hymnals Topics: Second Sunday in Lent Lyrics: 1 Deluded souls, that dream of heav'n, And make their empty boast Of inward joys, and sins forgiv'n, While they are slaves to lust! 2 Vain are our fancies, airy flights, If faith be cold and dead; None but a living power unites To Christ, the living Head: 3 A faith that changes all the heart; A faith that works by love; That bids all sinful joys depart, And lifts the thoughts above. 4 Faith must obey her Father’s will, As well as trust His grace: A pard'ning God requires us still To perfect holiness. Used With Tune: BYEFIELD

O Bread of life from heaven

Author: Anon. Meter: 7.7.6.7.7.8 Appears in 43 hymnals Topics: The Church Year Fifth Sunday in Lent; The Church Year Fifth Sunday in Lent Lyrics: 1 O Bread of life from heaven, To weary pilgrims given, O Manna from above: The souls that hunger feed Thou, The hearts that seek Thee lead Thou, With Thy most sweet and tender love. 2 O Fount of grace redeeming, O River ever streaming From Jesus' holy side: Come Thou, Thyself bestowing On thirsting souls, and flowing Till all their wants are satisfied. 3 Jesus, this feast receiving, Thy word of truth believing, We Thee unseen adore: Grant, when our race is ended, That we, to heaven ascended, May see Thy glory ever more. Used With Tune: [O Bread of life from heaven]

The law of God is good and wise

Author: Rev. Matthias Loy, D. D. Appears in 20 hymnals Topics: Fourth Sunday in Lent Lyrics: 1 The Law of God is good and wise And sets His will before our eyes, Shows us the way of righteousness, And dooms to death when we transgress. 2 Its light of holiness imparts The knowledge of our sinful hearts That we may see our lost estate And seek deliv'rance ere too late. 3 To those who help in Christ have found And would in works of love abound, It shows what deeds are His delight And should be done as good and right. 4 When men the offered help disdain And dead in sin and woe remain; Its terror in their ear resounds And keeps their wickedness in bounds. 5 The law is good; but since the fall Its holiness condemns us all: It dooms us for our sin to die, And has no power to justify. 6 To Jesus we for refuge flee, Who from the curse has set us free, And humbly worship at His throne, Saved by His grace through faith alone. Used With Tune: RETREAT

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CORVEDALE

Meter: 8.7.8.7 D Appears in 4 hymnals Composer and/or Arranger: Maurice Bevan (1921-2006) Topics: Assurance; Atonement; God in grace and mercy; God Love of; Kindness; Proper 15 Year A; Proper 5 Year C; The Fourth Sunday before Advent Year B; The Second Sunday of Lent Year C Tune Key: E Flat Major Incipit: 12343 25111 65645 Used With Text: There's a wideness in God's mercy

SLANE

Meter: 10.10.10.10 Appears in 251 hymnals Topics: The Church in the World Commitment: Pilgrimage; Commitment; Conflict and Struggle; Consecration; Empowerment; Funerals and Memorial Services; God Image (Father); God Kingdom, Majesty, Realm; God Law; God Presence; God Wisdom; Guidance; Heaven(s)/Paradise; Inspiration; Integrity; Jesus Christ Images of; Jesus Christ Lord of Life; Jesus Christ Presence; Pilgrimage and Conflict; Reward; Surrender; Treasure; Union With God/Christ; Victory; Vision/Dream; Vocation; Youth; Epiphany 4 Year A; Epiphany 4 Year A; Proper 8 Year A; Proper 13 Year A; Lent 2 Year B; Easter 2 Year B; Easter 3 Year B; Proper 15 Year B; Proper 18 Year B; Proper 19 Year B; Proper 20 Year B; Proper 21 Year B; Proper 25 Year B; Lent 5 Year C; Lent 5 Year C; Easter 2 Year C; Trinity Sunday Year C; Proper 8 Year C; Proper 11 Year C; Proper 14 Year C; Proper 15 Year C; Proper 16 Year C; Proper 18 Year C; Proper 26 Year C; Ash Wednesday Year ABC Tune Sources: Irish traditional melody Tune Key: E Flat Major Incipit: 11216 56112 32222 Used With Text: Be Thou My Vision

COMMUNION (ROCKINGHAM)

Meter: 8.8.8.8 Appears in 501 hymnals Composer and/or Arranger: Edward Miller; Samuel Webbe; John Wilson Topics: The Christian Year Holy Week; Calling and Response; Choruses and Refrains; Commitment; Consecration; Conversion; God Love; Humility; Jesus Christ Atonement; Jesus Christ Blood; Jesus Christ Love of; Jesus Christ Passion; Love; Ministry; Penitence; Redemption; Sacrifice; Suffering; Victory; Epiphany 4 Year A; Palm/Passion Sunday Year A; Good Friday Year A; Proper 6 Year A; Lent 2 Year B; Lent 3 Year B; Palm/Passion Sunday Year B; Good Friday Year B; Proper 9 Year B; Proper 19 Year B; Proper 27 Year B; Lent 5 Year C; Palm/Passion Sunday Year C; Good Friday Year C; Proper 18 Year C; Proper 19 Year C; Monday in Holy Week Year ABC; Good Friday Year ABC Tune Sources: Second supplement to Psalmody in Miniature ca. 1780 Tune Key: D Major Incipit: 13421 35655 17655 Used With Text: When I Survey the Wondrous Cross

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Vær i Korset tro og stille

Author: Benj. Prætorius; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #270 (1919) Topics: First Sunday in Lent; First Sunday in Lent; Third Sunday in Lent; Third Sunday in Lent; Third Sunday in Lent Lyrics: 1 Vær i Korset tro og stille, Tænk, hvad Jesus for dig led, Lad dig ingen Jammer skille Fra hans store Kjærlighed! Tænk, hvor mangen Vei han gik, Før han dig tilbage fik! Da fra ham du vendte Hjertet, Om det ikke ham har smertet! 2 Vær dog tro i Troens Stride, Uforandret, uforsagt, (Fast paa Jesus kan du lide) At du fra den visse Pagt, Som du har i Daaben gjort, Aldrig, aldrig viger bort, Men arbeider alle Dage Til din Jesus at behage! 3 Vær dog tro i Kjærligheden Til din Gud af ganske Sjæl, Elsk din Næste og isteden For hans Brede und han vel! Tænk, hvor Jesus bad for dem, Som ham pinte hvert et Lem! Tænk, Gud vil din synd tilgive! Saadan maa du ogsaa blive. 4 Vær dog tro i Haab at vinde! Kon du ingen Udgang se, Gud kan snart et Middel finde Til at ende al din Ve. Haab kun stadig, Gud er her, Som dig har af Hjertet kjær, Haab, at Gud din Sag vil fremme, Haabet skal dig ei beskjæmme! 5 Vær dog tro i Dødsens Dale, Det er dog den sidste Strid, Det er dog saa kort en Dvale, Og saa stor en Seiers Tid! Hvo med Gud i Kampen gaar, Og med Jakob mandig staar, Han er evig Seier vinder, Og den Livsens Krone finder. 6 Vær dag tro til sidste Ende, Før til Seier hver en Kamp, Lad det bide, lad det brænde, Koste blodig Sved og Damp; Al vor Trængsel er dog her Ikke Herligheden værd, Som dig Jesus hisset giver, Naar du hans Medarving bliver. 7 I Guds Navn saa vil jeg lide, Elske, tro og haabe fast, Jesus hjælper mig at stride, Aldrig har han den forkast', Som i Korset stødig stod, Og paa ham sig fast forlod; Ham vil jeg mig overgive, Han skal al min Nød fordrive. Languages: Norwegian

Staa fast, min Sjæl, staa fast

Author: Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #284 (1919) Topics: Third Sunday in Lent; First Sunday in Lent; Second Sunday in Lent; Third Sunday in Lent; Third Sunday in Lent Lyrics: 1 Staa fast, min Sjæl, staa fast I Herrens Krige! Tænk, hvilken Skam og Last Sin Gud at svige! Tænk, hvilken skamfuld Ting, Først Gud at tjende, Og siden sig omkring, Og siden sig omkring, Til Verden vende! 2 Begyndt er ikke endt, Det maa du vide, Som har din Jesus kjendt; Bliv ved at stride! Alt, hvad dit Hjerte vil Fra Himlen vende, Skal overvindes til, Skal overvindes til, Din sidste Ende. 3 At staa med Magt imod Paa alle Sider, Den Sag er ret og god For den, der strider; Men der vil mere til Sin Krans at finde, Bestandigheden vil, Bestandigheden vil, Alene vinde. 4 Hvad hjælper mange Saar Og blodig Skramme, Naar du dog siden staar Til Spot og Skamme? Vær tro til Døden! saa Og ellers ikke Kan Kronen vel sig paa, Kan Kronen vel sig paa, Dit Hoved skikke. 5 Se op, og tænk engang Paa Livets Krone, Paa din bestemte Rang For Lammets Throne! I Sandhed, hvad du her Skal gaa og taale, Af Kronen ei er værd, Af Kronen ei er værd, Den mindste Straale. 6 Ja tænk, min kjære Sjæl, Paa vores Hoved Hvad vor Immanuel For os har vovet; For os han flyde lod Sit Blod tilhobe, Sit Blod–sit dyre Blod, Sit Blod-sit dyre Blod, Til sidste Draabe. 7 Naar Jesu Kjærlighed Kun ret betragtes, Og Verdens Herlighed For intet agtes, Naar Himlen et os kjær Og sød og yndig, Da bliver Herrens Hær, Da bliver Herrens Hær, I Striden myndig. 8 Gud være Lov og Pris, Ja ham alene, Som lod es Paradis Saa dyrt forstjene! Vor Jesu Kamp og Strid Til Æreminde, Vi vil vor korte Tid, Vi vil vor korte Tid, Staa fast og vinde. Languages: Norwegian

Lord, Thine image Thou hast lent me

Author: John Scheffler; John Christian Jacobi Hymnal: Church Book #404 (1890) Meter: 8.7.7 Topics: Sundays in Lent Lyrics: 1 Lord, Thine image Thou hast lent me, In Thy never-fading Love; I was fallen: but Thou hast sent me Full Redemption from above. Sacred Love, I long to be Thine to all eternity! 2 Love, Thou hast for me enduréd All the pains of death and hell; Nay, Thy sufferings have procuréd More for me than tongue can tell: Love almighty and divine, I would be for ever Thine! 3 Love, my Life, and my Salvation, Light and Truth, eternal Word! Thou alone dost consolation To my sinking soul afford. Sacred Love, I long to be Thine to all eternity! 4 Love in mercy, Thou wilt raise me From the grave of sin and dust; Love, I shall for ever praise Thee, When in heaven among the just; Love almighty and divine, May I be for ever Thine! Languages: English Tune Title: LIEBE DIE DU MICH ZUM BILDE

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James Montgomery

1771 - 1854 Topics: Sundays in Lent Author of "Lord, teach us how to pray aright" in Church Book James Montgomery (b. Irvine, Ayrshire, Scotland, 1771; d. Sheffield, Yorkshire, England, 1854), the son of Moravian parents who died on a West Indies mission field while he was in boarding school, Montgomery inherited a strong religious bent, a passion for missions, and an independent mind. He was editor of the Sheffield Iris (1796-1827), a newspaper that sometimes espoused radical causes. Montgomery was imprisoned briefly when he printed a song that celebrated the fall of the Bastille and again when he described a riot in Sheffield that reflected unfavorably on a military commander. He also protested against slavery, the lot of boy chimney sweeps, and lotteries. Associated with Christians of various persuasions, Montgomery supported missions and the British Bible Society. He published eleven volumes of poetry, mainly his own, and at least four hundred hymns. Some critics judge his hymn texts to be equal in quality to those of Isaac Watts and Charles Wesley . Many were published in Thomas Cotterill's Selection of Psalms and Hymns (1819 edition) and in Montgomery's own Songs of Zion (1822), Christian Psalmist (1825), and Original Hymns (1853). Bert Polman ======================== Montgomery, James, son of John Montgomery, a Moravian minister, was born at Irvine, Ayrshire, Nov. 4, 1771. In 1776 he removed with his parents to the Moravian Settlement at Gracehill, near Ballymena, county of Antrim. Two years after he was sent to the Fulneck Seminary, Yorkshire. He left Fulneck in 1787, and entered a retail shop at Mirfield, near Wakefield. Soon tiring of that he entered upon a similar situation at Wath, near Rotherham, only to find it quite as unsuitable to his taste as the former. A journey to London, with the hope of finding a publisher for his youthful poems ended in failure; and in 1792 he was glad to leave Wath for Shefield to join Mr. Gales, an auctioneer, bookseller, and printer of the Sheffield Register newspaper, as his assistant. In 1794 Mr. Gales left England to avoid a political prosecution. Montgomery took the Sheffield Register in hand, changed its name to The Sheffield Iris, and continued to edit it for thirty-one years. During the next two years he was imprisoned twice, first for reprinting therein a song in commemoration of "The Fall of the Bastille," and the second for giving an account of a riot in Sheffield. The editing of his paper, the composition and publication of his poems and hynms, the delivery of lectures on poetry in Sheffield and at the Royal Institution, London, and the earnest advocacy of Foreign Missions and the Bible Society in many parts of the country, gave great variety but very little of stirring incident to his life. In 1833 he received a Royal pension of £200 a year. He died in his sleep, at the Mount, Sheffield, April 30, 1854, and was honoured with a public funeral. A statue was erected to his memory in the Sheffield General Cemetery, and a stained glass window in the Parish Church. A Wesleyan chapel and a public hall are also named in his honour. Montgomery's principal poetical works, including those which he edited, were:— (1) Prison Amusements, 1797; (2) The Wanderer of Switzerland, 1806; (3) The West Indies, 1807; (4) The World before the Flood, 1813; (5) Greenland and Other Poems, 1819; (6) Songs of Zion, 1822; (7) The Christian Psalmist, 1825; (8) The Christian Poet, 1825; (9) The Pelican Island, 1828; (10) The Poet’s Portfolio, 1835; (11) Original Hymns for Public, Private, and Social Devotion, 1853. He also published minor pieces at various times, and four editions of his Poetical Works, the first in 1828, the second in 1836, the third in 1841, and the fourth in 1854. Most of these works contained original hymns. He also contributed largely to Collyer's Collection, 1812, and other hymnbooks published during the next 40 years, amongst which the most noticeable was Cotterill's Selections of 1819, in which more than 50 of his compositions appeared. In his Christian Psalmist, 1825, there are 100 of his hymns, and in his Original Hymns, 1853, 355 and 5 doxologies. His Songs of Zion, 1822, number 56. Deducting those which are repeated in the Original Hymns, there remain about 400 original compositions. Of Montgomery's 400 hymns (including his versions of the Psalms) more than 100 are still in common use. With the aid of Montgomery's MSS. we have given a detailed account of a large number. The rest are as follows:— i. Appeared in Collyer's Collection, 1812. 1. Jesus, our best beloved Friend. Personal Dedication to Christ. 2. When on Sinai's top I see. Sinai, Tabor, and Calvary. ii. Appeared in Cotterill's Selection, 1819. 3. Come to Calvary's holy mountain. The Open Fountain. 4. God in the high and holy place. God in Nature. The cento in Com. Praise, 1879, and others, "If God hath made this world so fair," is from this hymn. 5. Hear me, O Lord, in my distress. Ps. cxliii. 6. Heaven is a place of rest from sin. Preparation for Heaven. 7. I cried unto the Lord most just. Ps. cxlii. 8. Lord, let my prayer like incense rise. Ps. cxxxix. 9. O bless the Lord, my soul! His grace to thee proclaim. Ps. ciii. 10. Out of the depths of woe. Ps. cxxx. Sometimes "When from the depths of woe." 11. The world in condemnation lay. Redemption. 12. Where are the dead? In heaven or hell? The Living and the Dead. iii. Appeared in his Songs of Zion, 1822. 13. Give glory to God in the highest. Ps. xxix. 14. Glad was my heart to hear. Ps. cxxii. 15. God be merciful to me. Ps. lxix. 16. God is my strong salvation. Ps. xxvii. 17. Hasten, Lord, to my release. Ps. lxx. 18. Have mercy on me, O my God. Ps. li. 19. Hearken, Lord, to my complaints. Ps. xlii. 20. Heralds of creation cry. Ps. cxlviii. 21. How beautiful the sight. Ps. cxxxiii. 22. How precious are Thy thoughts of peace. Ps. cxxxix. 23. I love the Lord, He lent an ear. Ps. cxvi. 24. In time of tribulation. Ps. lxxvii. 25. Jehovah is great, and great be His praise. Ps. xlviii. Sometimes, "0 great is Jehovah, and great is His Name." 26. Judge me, O Lord, in righteousness. Ps. xliii. 27. Lift up your heads, ye gates, and wide. Ps.xxiv. 28. Lord, let me know mine [my] end. Ps. xxxi. 29. Of old, 0 God, Thine own right hand. Ps. lxxx. 30. O God, Thou art [my] the God alone. Ps. lxiii. 31. 0 Lord, our King, how excellent. Ps. viii. Sometimes, "0 Lord, how excellent is Thy name." 32. O my soul, with all thy powers. Ps. ciii. 33. One thing with all my soul's desire. Ps. xxvii. From this, "Grant me within Thy courts a place." 34. Searcher of hearts, to Thee are known. Ps. cxxxix. 35. Thank and praise Jehovah's name. Ps. cvii. 36. Thee will I praise, O Lord in light. Ps. cxxxviii. 37. The Lord is King; upon His throne. Ps. xciii. 38. The Lord is my Shepherd, no want shall I know. Ps. xxiii. 39. The tempter to my soul hath said. Ps. iii. 40. Thrice happy he who shuns the way. Ps. i. 41. Thy glory, Lord, the heavens declare. Ps. xix. 42. Thy law is perfect, Lord of light. Ps. xix. 43. Who make the Lord of hosts their tower. Ps. cxxv. 44. Yea, I will extol Thee. Ps. xxx. iv. Appeared in his Christian Psalmist. 1825. 45. Fall down, ye nations, and adore. Universal adoration of God desired. 46. Food, raiment, dwelling, health, and friends. The Family Altar. 47. Go where a foot hath never trod. Moses in the desert. Previously in the Leeds Congregational Collection, 1822. 48. Green pastures and clear streams. The Good Shepherd and His Flock. 49. Less than the least of all. Mercies acknowledged. 50. Not to the mount that burned with fire [flame]. Communion of Saints. 51. On the first Christian Sabbath eve. Easter Sunday Evening. 52. One prayer I have: all prayers in one. Resignation. 53. Our heavenly Father hear. The Lord's Prayer. 54. Return, my soul, unto thy rest. Rest in God. 55. Spirit of power and might, behold. The Spirit's renewing desired. 56. The Christian warrior, see him stand. The Christian Soldier. Sometimes, "Behold the Christian warrior stand." 57. The days and years of time are fled. Day of Judgment. 58. The glorious universe around. Unity. 59. The pure and peaceful mind. A Children's Prayer. 60. This is the day the Lord hath made (q. v.). Sunday. 61. Thy word, Almighty Lord. Close of Service. 62. What secret hand at morning light ? Morning. 63. While through this changing world we roam. Heaven. 64. Within these walls be peace. For Sunday Schools. v. Appeared in his Original Hymns, 1853. 65. Behold yon bright array. Opening a Place of Worship. 66. Behold the book whose leaves display. Holy Scriptures. 67. Come ye that fear the Lord. Confirmation. 68. Home, kindred, friends, and country, these. Farewell to a Missionary. 69. Let me go, the day is breaking. Jacob wrestling. 70. Not in Jerusalem alone. Consecration of a Church. 71. Praise the high and holy One. God the Creator. In common with most poets and hymnwriters, Montgomery strongly objected to any correction or rearrangement of his compositions. At the same time he did not hesitate to alter, rearrange, and amend the productions of others. The altered texts which appeared in Cotterill's Selections, 1819, and which in numerous instances are still retained in some of the best hymnbooks, as the "Rock of Ages," in its well-known form of three stanzas, and others of equal importance, were made principally by him for Cotterill's use. We have this confession under his own hand. As a poet, Montgomery stands well to the front; and as a writer of hymns he ranks in popularity with Wesley, Watts, Doddridge, Newton, and Cowper. His best hymns were written in his earlier years. In his old age he wrote much that was unworthy of his reputation. His finest lyrics are "Angels from the realms of glory," "Go to dark Gethsemane," "Hail to the Lord's Anointed," and "Songs of praise the angels sang." His "Prayer is the soul's sincere desire," is an expanded definition of prayer of great beauty; and his "Forever with the Lord" is full of lyric fire and deep feeling. The secrets of his power as a writer of hymns were manifold. His poetic genius was of a high order, higher than most who stand with him in the front rank of Christian poets. His ear for rhythm was exceedingly accurate and refined. His knowledge of Holy Scripture was most extensive. His religious views were broad and charitable. His devotional spirit was of the holiest type. With the faith of a strong man he united the beauty and simplicity of a child. Richly poetic without exuberance, dogmatic without uncharitableness, tender without sentimentality, elaborate without diffusiveness, richly musical without apparent effort, he has bequeathed to the Church of Christ wealth which could onlv have come from a true genius and a sanctified! heart. --John Julian, Dictionary of Hymnology (1907)

Charlotte Elliott

1789 - 1871 Topics: Sundays in Lent Author of "Just as I am, without one plea" in Church Book Elliott, Charlotte, daughter of Charles Elliott, of Clapham and Brighton, and granddaughter of the Rev. H. Venn, of Huddersfield, was born March 18, 1789. The first 32 years of her life were spent mostly at Clapham. In 1823 she removed to Brighton, and died there Sept. 22, 1871. To her acquaintance with Dr. C. Malan, of Geneva, is attributed much of the deep spiritual-mindedness which is so prominent in her hymns. Though weak and feeble in body, she possessed a strong imagination, and a well-cultured and intellectual mind. Her love of poetry and music was great, and is reflected in her verse. Her hymns number about 150, a large percentage of which are in common use. The finest and most widely known of these are, "Just as I am” and "My God, my Father, while I stray." Her verse is characterized by tenderness of feeling, plaintive simplicity, deep devotion, and perfect rhythm. For those in sickness and sorrow she has sung as few others have done. Her hymns appeared in her brother's Psalms & Hymns and elsewhere as follows:— (1) Psalms and Hymns for Public, Private, and Social Worship; selected by the Rev. H. V. Elliott, &c., 1835-48. In this Selection her signature is "C. E." (2) The Christian Remembrancer Pocket Book. This was originally edited by Miss Kiernan, of Dublin. Miss Elliott undertook the editorship in 1834. (3) The Invalid's Hymn Book. This was originally compiled by Miss Kiernan, but before publication was re-arranged by Miss Elliott, who also added 23 hymns in the first edition., 1834. These were increased in the following edition to the sixth in 1854, when her contributions amounted to 112. From that date no change was made in the work. (4) Hours of Sorrow Cheered and Comforted; or, Thoughts in Verse, 1836. (5) Morning and Evening Hymns for a Week, printed privately in 1839 for sale for a benevolent institution in Brighton, and published in 1842. (6) Thoughts in Verse on Sacred Subjects, 1869. Miss Elliott's Poems were published, with a Memoir by her sister, Mrs. Babington, in 1873, and an additional volume of Leaves from her unpublished Journals and Poems, also appeared in 1870. In addition to her more important hymns, which are annotated under their respective first lines, there are in common use:— i. From The Invalid's Hymn-book, 1834-1841:— 1. Clouds and darkness round about thee. (1841.) Resignation. 2. Not willingly dost Thou afflict [reject]. (1841.) Divine Chastisement. 3. O God, may I look up to Thee. (1841.) Teach us to Pray. 4. This is enough; although 'twere sweet. (1834.) On being debarred from Divine Worship. 5. With tearful eyes I look around. (1841.) The Invitation "Come Unto Me." ii. From H. V. Elliott's Psalms & Hymns, 1835-1839:— 6. Glorious was that primal light. Christmas. 7. Hail, holy day, most blest, most dear. Easter. 8. My only Saviour, when I feel. Jesus His people's Rest. 9. Now let our heavenly plants and flowers. Monday Morning. 10. The Sabbath-day has reached its close. Sunday Evening. iii. From Miss Elliott's Hours of Sorrow, 1836:— 11. Father, when Thy child is dying. Prayer for a Departing Spirit. 12. Leaning on Thee, my Guide, my Friend. Death Anticipated. 13. My God, is any hour so sweet? The Hour of Prayer. 14. O faint and feeble-hearted. Resignation enforced. 15. There is a holy sacrifice. The Contrite Heart. iv. From her Hymns for a Week, 1839:— 16. Guard well thy lips; none, none can know. Thursday Morning. 17. There is a spot of consecrated ground. Pt. i. 18. This is the mount where Christ's disciples see. Pt. ii. Monday Evening. 19. This is the day to tune with care. Saturday Morning. v. From Thoughts in Verse on Sacred Subjects, 1869:— 20. As the new moons of old were given. On a Birthday. 21. I need no other plea. Pt. i. 22. I need no prayers to saints. Pt. ii. Christ, All in All. 23. Jesus, my Saviour, look on me. Christ, All in All. Several of the earlier of these hymns were repeated in the later works, and are thus sometimes attributed to the wrong work. [Rev. James Davidson, B.A.] -- John Julian, Dictionary of Hymnology (1907) ================ Elliott, Charlotte, p. 328, i. Other hymns are:— 1. O how I long to reach my home. Heaven desired. From the Invalid's Hymn Book, 1834. 2. The dawn approaches, golden streaks. Second Advent. From Thoughts in Verse, &c, 1869. Of her hymns noted on p. 328, Nos. 6, 7, 8, 9, 10,11, and 13, all appeared in the 1st edition of Elliott's Psalms & Hymns, 1835. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ======================== Elliott, Charlotte, pp. 328, i.; 1561, ii. Further research enables us to give amended dates to some of her hymns as follows:— 1. With tearful eyes I look around (No. 5). This is in the 1835 Appendix to The Invalid's Hymn Book. 2. My only Saviour, when I feel (No. 8). Also in the 1835 Appendix. 3. Father, when Thy child is dying (No. 11). In the 1833 Appendix. 4. I want that adorning divine, p. 559, i. In the Christian Remembrancer 1848, p. 22. --John Julian, Dictionary of Hymnology, New Supplement (1907)

St. Bernard of Clairvaux

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

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