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Mary Lundie Duncan

1814 - 1840 Person Name: Mary L. Duncan Hymnal Number: 323 Author of "Jesus, tender Shepherd, hear me" in The Church and School Hymnal Duncan, Mary, née Lundie, daughter of the Rev. Robert Lundie, Parish Minister of Kelso, and Mary Grey Lundie Duncan, was born at Kelso, April 26, 1814. On July 11, 1836, she was married to the William Wallace Duncan, the son of Rev. Henry Duncan, D.D., founder of the Savings Bank movement and minister in Ruthwell, Dumfriesshire, Scotland. In the end of December, 1839, she took a chill, which resulted in a fever and died on Jan. 5, 1840. Her hymns, mostly written for her children between July and December, 1839, appeared, in 1841, in her Memoir, by her mother, and were issued separately, in 1842, as Rhymes for my Children, to the number of 23. The best known are, "Jesus, tender Shepherd, hear me," and "My Saviour, be Thou near me." Dianne Shapiro, from John Julian "Dictionary of Hymnology" and email from Prof. Charles W. Munn (biographer of Henry Duncan)

Samuel Webbe

1740 - 1816 Person Name: S. Webbe Hymnal Number: 2a Composer of "MELCOMBE" in The Church and School Hymnal Samuel Webbe (the elder; b. London, England, 1740; d. London, 1816) Webbe's father died soon after Samuel was born without providing financial security for the family. Thus Webbe received little education and was apprenticed to a cabinetmaker at the age of eleven. However, he was determined to study and taught himself Latin, Greek, Hebrew, French, German, and Italian while working on his apprenticeship. He also worked as a music copyist and received musical training from Carl Barbant, organist at the Bavarian Embassy. Restricted at this time in England, Roman Catholic worship was freely permitted in the foreign embassies. Because Webbe was Roman Catholic, he became organist at the Portuguese Chapel and later at the Sardinian and Spanish chapels in their respective embassies. He wrote much music for Roman Catholic services and composed hymn tunes, motets, and madrigals. Webbe is considered an outstanding composer of glees and catches, as is evident in his nine published collections of these smaller choral works. He also published A Collection of Sacred Music (c. 1790), A Collection of Masses for Small Choirs (1792), and, with his son Samuel (the younger), Antiphons in Six Books of Anthems (1818). Bert Polman

Thomas Ken

1637 - 1711 Person Name: Bp. T. Ken Hymnal Number: 5 Author of "Glory to Thee, my God, this night" in The Church and School Hymnal Thomas Ken (b. Berkampstead, Hertfordshire, England, 1637; d. Longleat, Wiltshire, England, 1711) studied at Winchester College, Hart Hall, and New College, Oxford, England. Ordained in the Church of England in 1662, he served variously as pastor, chaplain at Winchester College (1669-1679), chaplain to Princess (later Queen) Mary in The Hague, and bishop of Bath and Wells (1685-1691). He was a man of conscience and independent mind who did not shirk from confrontations with royalty. When King Charles II came to visit Winchester, he took along his mistress, the famous actress Nell Gwynne. Ken was asked to provide lodging for her. The story is told that Ken quickly declared his house under repair and had a builder take off the roof! He later was dismissed from the court at The Hague when he protested a case of immorality. Then, later in 1688, Bishop Ken refused to read King James II's Declaration of Indulgence in the churches, which granted greater religious freedom in England, and he was briefly imprisoned in the Tower of London. A few years later he refused to swear allegiance to King William, and he lost his bishopric. Ken wrote many hymns, which were published posthumously in 1721 and republished in 1868 as Bishop Ken's Christian Year, or Hymns and Poems for the Holy Days and Festivals of the Church. But he is best known for his morning, evening, and midnight hymns, each of which have as their final stanza the famous doxology “Praise God, from Whom All Blessings Flow.” Bert Polman =============== Ken, Thomas, D.D. The bare details of Bishop Ken's life, when summarised, produce these results:—-Born at Berkhampstead, July, 1637; Scholar of Winchester, 1651; Fellow of New College, Oxford, 1657; B.A., 1661; Rector of Little Easton, 1663; Fellow of Winchester, 1666; Rector of Brighstone, 1667; Rector of Woodhay and Prebendary of Winchester, 1669; Chaplain to the Princess Mary at the Hague, 1679; returns to Winchester, 1680; Bishop of Bath and Wells, 1685; imprisoned in the Tower, 1688; deprived, 1691; died at Longleat, March 19, 1711. The parents of Ken both died during his childhood, and he grew up under the guardianship of Izaak Walton, who had married Ken's elder sister, Ann. The dominant Presbyterianism of Winchester and Oxford did not shake the firm attachment to the English Church, which such a home had instilled. His life until the renewal of his connection with Winchester, through his fellowship, his chaplaincy to Morley (Walton's staunch friend, then bishop of Winchester), and his prebend in the Cathedral, calls for no special remark here. But this second association with Winchester, there seems little doubt, originated his three well-known hymns. In 1674 he published A Manual of Prayers for the Use of the Scholars of Winchester College, and reference is made in this book to three hymns, for "Morning," "Midnight," and "Evening," the scholars being recommended to use them. It can scarcely be questioned that the Morning, Evening, and Midnight hymns, published in the 1695 edition of The Manual, are the ones referred to. He used to sing these hymns to the viol or spinet, but the tunes he used are unknown. He left Winchester for a short time to be chaplain to the Princess Mary at the Hague, but was dismissed for his faithful remonstrance against a case of immorality at the Court, and returned to Winchester. A similar act of faithfulness at Winchester singularly enough won him his bishopric. He stoutly refused Nell Gwynne the use of his house, when Charles II. came to Winchester, and the easy king, either from humour or respect for his honesty, gave him not long afterwards the bishopric of Bath and Wells. Among the many acts of piety and munificence that characterised his tenure of the see, his ministration to the prisoners and sufferers after the battle of Sedgmoor and the Bloody Assize are conspicuous. He interceded for them with the king, and retrenched his own state to assist them. He attended Monmouth on the scaffold. James II. pronounced him the most eloquent preacher among the Protestants of his time; the judgment of Charles II. appears from his pithy saying that he would go and hear Ken "tell him of his faults." Among the faithful words of the bishops at Charles's death-bed, none were so noble in their faithfulness as his. He was one of the Seven Bishops who refused to read the Declaration of Indulgence, and were imprisoned in the Tower by James for their refusal, but triumphantly acquitted on their trial. At the accession of William III, he refused, after some doubt on the subject, to take the oaths, and was at length (1691) deprived of his see. His charities had left him at this time only seven hundred pounds, and his library, as a means of subsistence; but he received hospitality for his remaining years with his friend Lord Weymouth, at Longleat. The see of Bath and Wells was again offered him, but in vain, at the death of his successor, Bishop Kidder. He survived all the deprived prelates. His attitude as a nonjuror was remarkable for its conciliatory spirit. The saintliness of Ken's character, its combination of boldness, gentleness, modesty and love, has been universally recognised. The verdict of Macaulay is that it approached "as near as human infirmity permits to the ideal perfection of Christian virtue." The principal work of Ken's that remains is that on the Catechism, entitled The Practice of Divine Love. His poetical works were published after his death, in four volumes. Among the contents are, the Hymns for the Festivals, which are said to have suggested to Keble the idea of The Christian Year; the Anodynes against the acute physical sufferings of his closing years; and the Preparatives for Death. Although many passages in them are full of tender devotion, they cannot rank either in style or strength with the three great hymns written at Winchester. The best biographies of Ken are he Life of Ken by a Layman, and, specially, his Life, by the Very Rev. E. H. Plumptre, Dean of Wells, 1888. [Rev. H. Leigh Bennett, M.A.] Bishop Ken is known to hymnody as the author of the Morning, Evening, and Midnight Hymns, the first and second of which at least have found a place in almost every English collection for the last 150 years. The general history of these hymns, as we now know it, is as follows:— 1. In 1674 Ken published his Manual of Prayers for Winchester Scholars as A Manual of Prayers For the Use of the Scholars of Winchester College [here arms of William of Wykeham within a border]. London, Printed for John Martyn, 1674, 12 mo, pp. 69. From a passage in this work it may fairly be inferred that the author had already composed hymns for the use of the scholars. He says:— “Be sure to sing the Morning and Evening Hymn in your chamber devoutly, remembering that the Psalmist, upon happy experience, assures you that it is a good thing to tell of the loving kindness of the Lord early in the morning and of his truth in the night season." Two hymns only seem to be here referred to, but the expression "night season" may include both the Evening and Midnight hymns, and the latter would be only used occasionally. The hymns are not given in the Manual of 1674, or succeeding editions, until that of 1695, when the three hymns are added as an Appendix. The title of this edition is:— A Manual of Prayers For the Use of the Scholars of Winchester College. And all other Devout Christians. To which is added three Hymns for Morning, Evening, and Midnight; not in former Editions: By the Same Author. Newly Revised. London, Printed for Ctarles Brome at the Ovn, at the West end of St. Paul's Church, 1695. 2. In 1704 Richard Smith, a London publisher, issued a book similar in appearance to the Manual, and entitled Conference between the Soul and Body concerning the Present and Future State. This edition contained a strong recommendation by Dodwell, an intimate friend of Ken, but no hymns. To the 2nd edition, however (1705), were added two (Morning and Evening) hymns, with Ken's name appended, but containing two additional verses to the Evening hymn, and differing in several other respects from the text of the Manual. Thereupon Charles Brome, to whom the copyright of the latter belonged, issued a new edition with an Advertisement stating that Ken "absolutely disowned" the hymns appended to the Conference, "as being very false and uncorrect," and that the genuine text was that given in the Manual only. Brome's Advertisementreads:— "Advertisement—-Whereas at the end of a Book lately Publish'd call'd, 'A Conference between the Soul and Body,' there are some Hymns said to be writ by Bishop Ken, who absolutely disowns them, as being very false and uncorrect; but the Genuine ones are to be had only of Charles Brome, Bookseller, whose just Propriety the Original copy is." 3. In 1709, however, the spurious hymns were again published as Ken's in a book entitled A New Year's Gift: in Two Parts: to which is added A Morning and Evening Hymn. By Thomas, late L. B. of Bath and Wells. The Third Edition with additions. London Printed by W. Olney. 1709. Brome met this, as before, with a new edition of the Manual, in which the Advertisement of 1705 as above was repeated, but the text of the hymns considerably revised. This revised text was followed in all subsequent editions of the Manual, but as, until lately, it was thought to have appeared first in the edition of 1712, published soon after Ken's death, its genuineness was suspected by many. The question as it then stood was fully discussed in an able letter by Sir Roundell Palmer (Lord Selborne), prefixed to the reprint of Ken's Hymns, published by D. Sedgwick in 1864. Since that time the discovery in the Bodleian Library of a copy of the Manual of 1709 shows that the revision was made in that year, and confirms the conclusion at which Lord Selborne had previously arrived, that it was Ken's genuine revised text. The title of this edition is:— A Manual of Prayers For the Use of the Scholars of Winchester College, And all other Devout Christians, To which is added three Hymns for Morning, Evening, and Midnight; By the same Author. Newly Revised. London: Printed for Charles Brome at the Gun, the West end of St. Paul's Church, 1709. The Advertisement before referred to is at p. 130. The alterations of 1709 may therefore be accepted as being made by Ken himself, and it seems not improbable that the revision was suggested by the recent republication of the spurious text in spite of Brome's disclaimer in 1705, and possibly by adverse criticism of the original text. Lord Selborne pointed out in his Letter that Ken altered a passage in his Practice of Divine Love (1st ed., 1685) because "some Roman Catholic writer professed to discover the doctrine of Transubstantiation" therein. This alteration was made in the 2nd ed., 1686, and explained in the Preface to have been made "to prevent all misunderstanding for the future." A passage also in the Manual—-"Help me, then, ye blessed Hosts of Heaven, to celebrate that unknown sorrow, &c." — was claimed in a Roman Catholic pamphlet as a passage which taught the scholars of Winchester to invocate the whole Court of Heaven." This passage Ken altered "to prevent all future misinterpretations," and prefixed an Advertisement to the 1687 edition of the Manual explaining why he had done so. In looking through the texts of the three hymns for 1695, and 1709, and especially at the doxologies, and at st. x. and xi. in the Evening Hymn, "You my Blest Guardian, whilst I sleep," &c. (1695); and "O may my Guardian while I sleep," &c. (1709), do we not see a good and sufficient reason to account for the revision of the hymns? 4. With regard to the text given in the Conference, Lord Selborne observes that it is not improbable that alterations and various readings, originating with Ken himself, might have obtained private circulation among his friends, long before he had made up his own mind to give them to the public; a suggestion which may possibly help to explain the fact, that a writer, patronised by Dodwell, was misled into believing (for such a writer ought not lightly to be accused of a wilful fraud) that the text, published in the Conference in Ken's name was really from his hand. That Ken occasionally altered passages in his writings when for any reason he considered it necessary, is certain ; and there can be little doubt that the text of the three Winchester hymns was more or less unsettled before 1695. At any rate, before their first appearance in that year in the Manual the Evening hymn had found its way into print. It was published in ”Harmonia Sacra; or Divine Hymns and Dialogues .. . Composed by the Best Masters . . . The Words by several Learned and Pious Persons. The Second Book," London, Henry Playford, 1693. The first volume, of this work appeared in 1688, and was dedicated to Ken. It is not improbable therefore that Playford, when collecting materials for his second volume, obtained the words of the Evening Hymn directly from the author. The hymn was set by Clarke as a Cantata for a solo voice, with the Doxology as a chorus in four parts. 5. The various Morning Hymns by Ken which have appeared in the Appendix to Tate and Brady's Version of the Psalms, and in most hymnals published during the past 150 years are compilations from this hymn, with, in many instances, slight alterations of the text either of 1695 or of that of 1709. In some modern hymnals the difficulty of the length of the hymn is overcome by dividing it into two or more parts. A reference to the text given in Harmonia Sacra shows that the change from "Glory" to "All praise" in line 1. is only a restoration of the original reading; and without being aware of this fact, Lord Selborne points out that the expression "All praise" is remarkably consistent with Ken's frequent use of it in other writings. The same alteration was made in 1709 in the Morning Hymn, stanza 9, and in the Midnight Hymn, st. 7; while at the same time "Glory" in the Morning Hymn, st. v. 1. 4, is changed to "High Praise." As in the case of "Awake my soul," this hymn has been divided, subdivided, and rearranged in a great many ways during the last 150 years. In one form or another it will be found in most hymnals published during that period. Like the Morning and Evening Hymns, this hymn has been divided and rearranged in various ways, and is found in one form or another in most hymnals published during the last 150 years. 6. The various centos from these hymns which are in common use in English-speaking countries are:— i. From the Morning Hymn. 1. All praise to Thee Who safe hast kept. 2. Awake, my soul, and with the sun. 3. Glory to Thee Who safe hast kept. 4. I wake, I wake, ye heavenly choirs. 5. I would not wake nor rise again. 6. Wake, and lift up thyself, my heart. ii. From the Evening Hymn. 1. All praise to Thee, my God, this night. 2. Glory to Thee, my God, this night. iii. From the Midnight Hymn. 1. All praise to Thee in light array'd. 2. Glory to Thee in light array'd. 3. Lord, now my sleep doth me forsake. 4. My God, now [when] I from sleep awake. 7. Bishop Ken has not escaped the not unusual charge of plagiarism, in connection with his celebrated hymns. Charges of this kind have been made from time to time, the nature and value of which we will endeavour to summarize. These are: (1) he borrowed from Sir Thomas Browne; (2) he did the same from Thomas Flatman; (3) he did neither, but Paraphrased from the Latin. 8. The title of Bishop Ken's hymns on the Festivals of the Church, published posthumously in 1721, is: Hymns for all the Festivals of the Year. They were republished by Pickering as: Bishop Ken's Christian Year or Hymns and Poems for the Holy Days and Festivals of the Church, Lond., 1868. From this work the following centos have come into common use:— 1. All human succours now are flown. Visitation of the Sick. 2. I had one only thing to do. A New Creature. 3. O purify my soul from stain. 10th Sunday after Trinity, or A Prayer for Purity. 4. 0 Lord, when near the appointed hour. Holy Communion. 5. Unction the Christian name implies. Confirmation. [George Arthur Crawford, M.A.] -- John Julian, Dictionary of Hymnology (1907) ======================== Ken, T. , p. 422, i. Since this article was electrotyped the following details concerning Bishop Ken's three hymns have come to light:—In a Catalogue of the Society for Promoting Christian Knowledge, published in 1707, there appears an entry of a tract entitled, Three Hymns for Morning, Evening; and Midnight, by the Author of the Manual of Prayers for Winchester Scholars. A copy of this hitherto unknown tract has lately come into the hands of Mr. W. T. Brooke, and by him has been passed on to the British Museum Library. It is bound up in a volume with two other pamphlets, of which the respective titles are: (1) An Exposition on the Church Catechism, or the Practice of Divine Love. Revised. Composed for the Diocese of Bath and Wells. Printed for Charles Brome, at the Gun of the West end of St. Paul's Churchyard, 1703; (2) Directions for Prayer for the Dioceses of Bath and Wells. Price 2d. pp. 16; (3) A Morning, Evening, and Midnight Hymn by the Author of the Manual of Prayers for Winchester Scholars. Nos. 2 and 3 have no title, but on the last page of No. 3 is "London, Printed at the Gun, at the West End of St. Paul's Church." The text of this tract of the "Three Hymns" agrees absolutely with that of 1709, except that in the 10th stanza of the Morning Hymns it reads "not rise again," as in 1705. We may therefore conclude that Ken's revisions, with this exception, were made between 1705 and 1707, the date of the Society for Promoting Christian Knowledge Catalogue. We may add that another cento from Ken's Midnight Hymn is "Blest Jesu! Thou, on heaven intent." in Rice's Hymns, 1870. The Life of Bishop Ken by the late Dean Plumptre was published in 1888, in 2 volumes. It is by far the best and most exhaustive life of the Bishop, and is worthy of the author's great reputation. [George Arthur Crawford, M.A.] --John Julian, Dictionary of Hymnology, Appendix I (1907)

John Milton

1608 - 1674 Person Name: J. Milton Hymnal Number: 213 Author of "Let us, with a gladsome mind" in The Church and School Hymnal Milton, John, was born in London, Dec. 9, 1608, and died there Nov. 8, 1674. His poetical excellences and his literary fame are matters apart from hymnology, and are fully dealt with in numerous memoirs. His influence on English hymn-writing has been very slight, his 19 versions of various Psalms having lain for the most part unused by hymnal compilers. The dates of his paraphrases are:— Ps. cxiv. and cxxxvi., 1623, when he was 15 years of ago. These were given in his Poems in English and Latin 1645. Ps. lxxx.-lxxxviii., written in 1648, and published as Nine Psalmes done into Metre, 1645. Ps. i., 1653; ii., “Done August 8, 1653;" iii., Aug. 9, 1653; iv. Aug. 10, 1653; v., Aug. 12, 1653; vi., Aug. 13, 1653; vii.Aug. 14, 1653; viii., Aug. 14, 1653. These 19 versions were all included in the 2nd ed. of his Poems in English and Latin, 1673. From these, mainly in the form of centos, the following have come into common use:— 1. Cause us to see Thy goodness, Lord. Ps. lxxxv. 2. Defend the poor and desolate. Ps. lxxxii. 3. God in the great assembly stands. Ps. lxxxii. 4. How lovely are Thy dwellings fair. Ps. lxxxiv. From this, "They pass refreshed the thirsty vale," is taken. 5. Let us with a gladsome [joyful] mind. Ps. cxxxvi. 6. O let us with a joyful mind. Ps. cxxxvi. 7. The Lord will come and not be slow. Ps. lxxxv. Of these centos Nos. 4 and 5 are in extensive use. The rest are mostly in Unitarian collections. There are also centos from his hymn on the Nativity, "This is the month, and this the happy morn" (q.v.). --John Julian, Dictionary of Hymnology (1907)

Ira David Sankey

1840 - 1908 Person Name: Ira D. Sankey Hymnal Number: 279b Composer of "THE NINETY AND NINE" in The Church and School Hymnal Sankey, Ira David, was born in Edinburgh, Pennsylvania, in 1840, of Methodist parents. About 1856 he removed with his parents to New Castle, Pennsylvania, where he became a member of the Methodist Episcopal Church. Four years afterwards he became the Superintendent of a large Sunday School in which he commenced his career of singing sacred songs and solos. Mr. Moody met with him and heard him sing at the International Convention of the Young Men's Christian Association, at Indianapolis, and through Mr. Moody's persuasion he joined him in his work at Chicago. After some two or three years' work in Chicago, they sailed for England on June 7, 1872, and held their first meeting at York a short time afterwards, only eight persons being present. Their subsequent work in Great Britain and America is well known. Mr. Sankey's special duty was the singing of sacred songs and solos at religious gatherings, a practice which was in use in America for some time before he adopted it. His volume of Sacred Songs and Solos is a compilation from various sources, mainly American and mostly in use before. Although known as Sankey and Moody’s Songs, only one song, "Home at last, thy labour done" is by Mr. Sankey, and not one is by Mr. Moody. Mr. Sankey supplied several of the melodies. The English edition of the Sacred Songs & Solos has had an enormous sale; and the work as a whole is very popular for Home Mission services. The Songs have been translated into several languages. --John Julian, Dictionary of Hymnology (1907) Pseudonymns: Harry S. Lower Rian A. Dykes ==================== Sankey, I. D., p. 994, i. During the past fifteen years Mr. Sankey's Sacred Songs and Solos have had a very large sale, which has justified him in increasing the number of songs and hymns, including " New Hymns and Solos," to 1200. In 1906 he published My Life and Sacred Songs (London : Morgan & Scott). In addition to the "Story of his Own Life," the work contains an account of the most popular of his solos, with interesting reminiscences of the spiritual awakening of many who were influenced through his singing of them in public. In this respect it corresponds in some measure with G. J. Stevenson's Methodist Hymn Book, &c, 1883 (p. 1094, i.). It is an addition to the Sacred Songs and Solos, which will be held in esteem by many. In addition to his hymn, noted on p. 994, ii., Mr. Sankey gives details of the following:— 1. Out of the shadow-land into the sunshine. [Heaven Anticipated.] Mr. Sankey's account of this hymn is:— "I wrote this hymn specially for the memorial service held for Mr. Moody in Carnegie Hall, where 1 also sang it as a solo. It is the last sacred song of which I wrote both the words and music. The idea was suggested by Mr. Moody's last words, 'Earth recedes; heaven opens before me . . . God is calling me, and I must go.' On account of its peculiar association with my fellow-labourer in the Gospel for so many years, the words are here given in full." The hymn follows on p. 185, in 3 stanzas of 4 lines and a chorus. 2. Rejoice! Rejoice! our King is coming, [Advent.] Mr. Sankey writes concerning this hymn:— "During one of my trips to Great Britain on the SS. City of Rome a storm raged on the sea. The wind was howling through the rigging, and waves like mountains of foam were breaking over the bow of the vessel. A great fear had fallen upon the passengers. When the storm was at its worst, we all thought we might soon go to the bottom of the sea. The conviction came to me that the Lord would be with us iu the trying hour, and sitting down in the reading room, I composed this hymn. Before reaching England the tune had formed itself in my mind, and on arriving in London I wrote it out, and had it published in Sacred Songs and Solos, where it is No. 524 in the edition. of 1888. From Mr. Sankey's autobiographical sketch we gather that he was born at Edinburgh, in Western Pennsylvania, Aug. 28, 1840, joined Mr. Moody in 1871, and visited England for the first time in 1873. The original of the Sacred Songs, &c, of 23 pieces only, was offered as a gift to the London publishers of P. Phillips's Hallowed Song, and declined by them. It was subsequently accepted by Mr. K. O. Morgan, of Morgan & Scott, and is now a volume of 1200 hymns. From a return kindly sent us by Messrs. Morgan & Scott, we find that the various issues of the Sacred Songs and Solos were:— In 1873, 24 pp.; 1874, 72 pp. ; 1876, 153 hymns; 1877, 271 hymns; 1881, 441 hymns; 1888, 750 hymns; 1903, 1200 hymns. In addition, The Christian Choir, which is generally associated with the Sacred Songs and Solos, was issued in 1884 with 75 hymns, and in 1896 with 281. The New Hymns & Solos, by the same firm, were published in 1888. --John Julian, Dictionary of Hymnology, New Supplement (1907)

E. S. Elliott

1836 - 1897 Person Name: E. E. S. Elliott Hymnal Number: 182 Author of "O, come to my heart, Lord Jesus" in The Church and School Hymnal Elliott, Emily Elizabeth Steele, third daughter of the late Rev. E. B. Elliott, of Brighton, author of the Horae Apocalypticae was born at Brighton, and now [1887] lives in London. She has contributed hymns, some of which have obtained wide acceptance, to the choir manuals, and Additional Hymns, 1866 (Nos. 8, 34) for use in St. Mark's Church, Brighton; to the Church Missionary Juvenile Instructor, which she edited for six years. Her Chimes of Consecration, a volume of 70 hymns and poems, was published in 1873, and her Chimes for Daily Service in 1880. The latter contains 71 hymns in two parts. The second part of 48 hymns is also published separately as Under the Pillow, for use as a cheap large type hymn-book (with corresponding tune-book) for hospitals and infirmaries and the sick generally. Her hymn, “Let us keep the feast" (Holy Communion), was first published in The Feast of Sacrifice and The Feast of 'Remembrance, 1865, in 5 stanzas of 5 lines. [Rev. James Mearns, M.A.] -- John Julian, Dictionary of Hymnology (1907) ================= Elliott, Emily E. 8., p. 328, ii. The following additional hymns by Miss Elliott have recently come into common use:— 1. Brothers, sisters, pray for us. [Missionaries' Farewell.] Appeared in the C. M. Gleaner, Sept. 1896, p. 14?, and entitled "The Missionaries' Departing Petition." In the Church Miss. Hymn Book, 1899. 2. Rabboni, Master, we have heard. [Consecration of Self to Duty.] In theC. M. Gleaner, Dec. 1895, p. 195. It was sung for the first time at the Gleaners' Union Anniversary, 1895. In the Church Miss. Hymn Book, 1899. 3. Full consecration! heart and spirit yielded. [Full Consecration.] Given in Hymns of Consecration and Faith, 1902. 4. They come and go, the seasons fair, [Second Advent.] In the C. M. Gleaner, Nov. 1891, p. 172, as "What will be when the King comes?" It was sung for the first time at the Gleaners' Union Anniversary, Oct. 30, 1891. In the Church Miss. Hymn Book, 1899. Miss Elliott was born at Brighton, July 22, 1836, and died at Mildmay, London, Aug. 3, 1897. --John Julian, Dictionary of Hymnology, New Supplement (1907)

Thomas Tallis

1505 - 1585 Person Name: T. Tallis Hymnal Number: 5 Composer of "TALLIS' CANON" in The Church and School Hymnal Thomas Tallis (b. Leicestershire [?], England, c. 1505; d. Greenwich, Kent, England 1585) was one of the few Tudor musicians who served during the reigns of Henry VIII: Edward VI, Mary, and Elizabeth I and managed to remain in the good favor of both Catholic and Protestant monarchs. He was court organist and composer from 1543 until his death, composing music for Roman Catholic masses and Anglican liturgies (depending on the monarch). With William Byrd, Tallis also enjoyed a long-term monopoly on music printing. Prior to his court connections Tallis had served at Waltham Abbey and Canterbury Cathedral. He composed mostly church music, including Latin motets, English anthems, settings of the liturgy, magnificats, and two sets of lamentations. His most extensive contrapuntal work was the choral composition, "Spem in alium," a work in forty parts for eight five-voice choirs. He also provided nine modal psalm tunes for Matthew Parker's Psalter (c. 1561). Bert Polman

John Chandler

1806 - 1876 Person Name: J. Chandler Hymnal Number: 22 Translator of "On Jordan's bank the Baptist's cry" in The Church and School Hymnal John Chandler, one of the most successful translators of hymns, was born at Witley in Surrey, June 16, 1806. He was educated at Corpus Christi College, Oxford, B.A. 1827, M.A. 1830. Ordained deacon in 1831 and priest in 1832, he succeeded his father as the patron and vicar of Whitley, in 1837. His first volume, entitled The Hymns of the Primitive Church, now first Collected, Translated and Arranged, 1837, contained 100 hymns, for the most part ancient, with a few additions from the Paris Breviary of 1736. Four years later, he republished this volume under the title of hymns of the Church, mostly primitive, collected, translated and arranged for public use, 1841. Other publications include a Life of William of Wykeham, 1842, and Horae sacrae: prayers and meditations from the writings of the divines of the Anglican Church, 1854, as well as numerous sermons and tracts. Chandler died at Putney on July 1, 1876. --The Hymnal 1940 Companion =============== Chandler, John, M.A.,one of the earliest and most successful of modern translators of Latin hymns, son of the Rev. John F. Chandler, was born at Witley, Godalming, Surrey, June 16, 1806, and educated at Corpus Christi College, Oxford, where he graduated in 1827. He took Holy Orders in 1831, and became Vicar of Witley in 1837. He died at Putney, July 1, 1876. Besides numerous Sermons and Tracts, his prose works include Life of William of Wykeham, 1842; and Horae Sacrae; Prayers and Meditations from the writings of the Divines of the Anglican Church, with an Introduction, 1844. His translations, he says, arose out of his desire to see the ancient prayers of the Anglican Liturgy accompanied by hymns of a corresponding date of composition, and his inability to find these hymns until he says, "My attention was a short time ago directed to some translations [by Isaac Williams] which appeared from time to time in the British Magazine, very beautifully executed, of some hymns extracted from the Parisian Breviary,with originals annexed. Some, indeed, of the Sapphic and Alcaic and other Horatian metres, seem to be of little value; but the rest, of the peculiar hymn-metre, Dimeter Iambics, appear ancient, simple, striking, and devotional—in a word in every way likely to answer our purpose. So I got a copy of the Parisian Breviary [1736], and one or two other old books of Latin Hymns, especially one compiled by Georgius Cassander, printed at Cologne, in the year 1556, and regularly applied myself to the work of selection and translation. The result is the collection I now lay before the public." Preface, Hymns of the Primitive Church, viii., ix. This collection is:— (1) The Hymns of the Primitive Church, now first Collected, Translated, and Arranged, by the Rev. J. Chandler. London, John W. Parker, 1837. These translations were accompanied by the Latin texts. The trsanslations rearranged, with additional translations, original hymns by Chandler and a few taken from other sources, were republished as (2) The Hymns of the Church, mostly Primitive, Collected, Translated, and Arranged/or Public Use, by the Rev. J. Chandler, M.A. London, John W. Parker, 1841. From these works from 30 to 40 translations have come gradually into common use, some of which hold a foremost place in modern hymnals, "Alleluia, best and sweetest;" "Christ is our Corner Stone;" "On Jordan's bank the Baptist's cry;" "Jesus, our Hope, our hearts' Desire;" "Now, my soul, thy voice upraising;" "Once more the solemn season calls;" and, "O Jesu, Lord of heavenly grace;" being those which are most widely used. Although Chandler's translations are somewhat free, and, in a few instances, doctrinal difficulties are either evaded or softened down, yet their popularity is unquestionably greater than the translations of several others whose renderings are more massive in style and more literal in execution. --John Julian, Dictionary of Hymnology (1907)

George Duffield

1818 - 1888 Person Name: G. Duffield Hymnal Number: 238 Author of "Stand up, stand up for Jesus!" in The Church and School Hymnal Duffield, George, Jr., D.D., son of the Rev. Dr. Duffield, a Presbyterian Minister, was born at Carlisle, Pennsylvania, Sept. 12, 1818, and graduated at Yale College, and at the Union Theological Seminary, New York. From 1840 to 1847 he was a Presbyterian Pastor at Brooklyn; 1847 to 1852, at Bloomfield, New Jersey; 1852 to 1861, at Philadelphia; 1861 to 1865, at Adrian, Michigan; 1865 to 1869, at Galesburg, Illinois; 1869, at Saginaw City, Michigan; and from 1869 at Ann Arbor and Lansing, Michigan. His hymns include;— 1. Blessed Saviour, Thee I love. Jesus only. One of four hymns contributed by him to Darius E. Jones's Temple Melodies, 1851. It is in 6 stanzas of 6 lines. In Dr. Hatfield's Church Hymnbook it is given in 3 stanzas. The remaining three hymns of the same date are:— 2. Parted for some anxious days. Family Hymn. 3. Praise to our heavenly Father, God. Family Union. 4. Slowly in sadness and in tears. Burial. 5. Stand up, stand up for Jesus. Soldiers of the Cross. The origin of this hymn is given in Lyra Sac. Americana, 1868, p. 298, as follows:— "I caught its inspiration from the dying words of that noble young clergyman, Rev. Dudley Atkins Tyng, rector of the Epiphany Church, Philadelphia, who died about 1854. His last words were, ‘Tell them to stand up for Jesus: now let us sing a hymn.' As he had been much persecuted in those pro-slavery days for his persistent course in pleading the cause of the oppressed, it was thought that these words had a peculiar significance in his mind; as if he had said, ‘Stand up for Jesus in the person of the downtrodden slave.' (Luke v. 18.)" Dr. Duffield gave it, in 1858, in manuscript to his Sunday School Superintendent, who published it on a small handbill for the children. In 1858 it was included in The Psalmist, in 6 stanzas of 8 lines. It was repeated in several collections and in Lyra Sac. Amer., 1868, from whence it passed, sometimes in an abbreviated form, into many English collections. [Rev. F. M. Bird, M.A.] - John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

Elizabeth Cecilia Clephane

1830 - 1869 Person Name: E. C. Clephane Hymnal Number: 279b Author of "There were ninety and nine that safely lay" in The Church and School Hymnal Clephane, Elizabeth Cecilia, third daughter of Andrew Clephane, Sheriff of Fife, was born at Edinburgh, June 18, 1830, and died at Bridgend House, near Melrose, Feb. 19, 1869. Her hymns appeared, almost all for the first time, in the Family Treasury, under the general title of Breathings on the Border. In publishing the first of these in the Treasury, the late Rev. W. Arnot, of Edinburgh, then editor, thus introduced them:— "These lines express the experiences, the hopes, and the longings of a young Christian lately released. Written on the very edge of this life, with the better land fully, in the view of faith, they seem to us footsteps printed on the sands of Time, where these sands touch the ocean of Eternity. These footprints of one whom the Good Shepherd led through the wilderness into rest, may, with God's blessing, contribute to comfort and direct succeeding pilgrims." The hymns, together with their dates,are:— 1. Beneath the cross of Jesus. Family Treasury, 1872, p. 398, 2. Mine eyes for ever closed. Family Treasury, 1872, p. 398. 3. Who climbeth up too nigh. Family Treasury, 1872, p. 552. 4. Into His summer garden. Family Treasury, 1873, p. 245. 5. From my dwelling midst the dead. Family Treasury, 1873, p. 365. 6. The day is drawing nearly done. Family Treasury, 1873, p. 389. 7. Life-light waneth to an end. Family Treasury, 1874, p. 595. 8. There were ninety and nine that safely lay. Family Treasury, 1874, p. 595. Of these Nos. 1 and 8 are in common use. [Rev. James Mearns, M.A.] --John Julian, Dictionary of Hymnology (1907)