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CRUCIFIXION
Appears in 8 hymnals Composer and/or Arranger: Ludvig M. Lindeman Tune Sources: Zinck's Koralbog, 1801 Incipit: 12334 45553 23432 Used With Text: Thine, O Jesus, now and ever
CRUCIFIXION
Savior, when we call, O hear us
Author: T. Kelly Meter: 8.8.7.8.8.7 Appears in 4 hymnals Lyrics: 1 Savior, when we call, O hear us;
In the trying hour be near us,
Lest the foe should prove too strong:
To thy mercy we betake us;
Never leave us, nor forsake us;
Power and grace to Thee belong.
2 Other help than Thine we have not;
Other help than Thine we crave not;
'Tis enough if we have this:
This from every ill secures us;
Every blessing this ensures us;
More than life Thy favor is.
3 Keep us on Thy strength relying,
In Thy name the foe defying;
Till Thy coming bring us peace.
O how sweet the thought, and cheering,
In the day of Thine appearing
Trouble shall for ever cease. Topics: The Church Year First Sunday in Lent; The Church Year First Sunday in Lent; Afflcition; Trials and Conflicts Used With Tune: [Savior, when we call, O hear us]
Savior, when we call, O hear us
Thine, O Jesus, now and ever
Author: Theodor W. Oldenburg; T. F. Gullixson Appears in 2 hymnals Used With Tune: CRUCIFIXION
Thine, O Jesus, now and ever
Naglet til et Kors paa Jorden
Author: Jakopanus fra Todi; B. G. Sporon Appears in 6 hymnals Lyrics: 1 Naglet til et Kors paa Jorden
Henger under Vredens Torden
Himlens Herre og Guds Søn,
Selv den eviggode Fader
Ham i Kvalerne forlader,
Hører tiende hans Bøn.
2 Ak, hvor ængstet og bedrøvet,
Indtil Døden høit bedrøvet
Er den ømme Frelsers Sjæl!
Vredens fulde Kalk uddrikke
Maa han, skal han, ellers ikke
Naaes hans Agt og Syndres Vel.
3 Hvo kan tænke paa den Smerte
Uden med at saaret Hjerte,
Om endog en Synder leed?
Men her leed den Evighøie,–
Smelt, mit Hjerte, græd, mit Øie,
Ak, her lider Hellighed!
4 For al Verdens Syndebrøde
Maatte Jesus pinlig bøde,
Taale Spot og Saar og Baand,
Og tilsidst al Livets Kilde
Maatte ogsaa dø, og vilde,
Segned og opgav sin Aand.
5 Gode Frelser, kan jeg taale
Kraften af en Guddoms-Straale,
O, saa send den oven ned!
Tend mig, at jeg maa, jeg Arme,
Fuld af Aand og hellig Varme
Kjende al din Kjærlighed!
6 O, lad aldrig nogensinde
Korsets Træ mig gaa af Minde,
Som dig, Frelsens Fyrste, bar!
Men lad Kors og Død og Smerte,
Tale, raabe i mit Hjerte,
Hvad min Frelse kostet har!
7 Hjælp, at jeg min Synd begræder,
Og mig altid varsom glæder
Ved min Fred og Salighed!
Kjøbt jeg blev, dit Navn ske Ære!
Dyrekjøbt – ak, lad det være
Varsel for mig ved hvert Fjed!
8 Af din Naade giv mig Kræfter,
At jeg al Tid maa herefter,
Det, jeg lever, leve dig!
Dig, som døde, lad mig leve,
Leve dig, som bød mig leve
Ved den Død, du leed for mig!
9 Ja, Forsoner, lad mig være
Ofret dig til Tak og Ære,
Helliget dit Velbehag!
Sonet ved den Død, du døde,
Skal jeg dig frimodig møde
Da paa hin den store Dag.
10 Nu, Forbarmer! jeg det haaber,
Mens jeg af det Dybe raaber:
Herre Jesu, styrk min Tro!
Naar mit Legem dødt henfalder,
Styrk min Sjæl, idet du kalder
Den til Pardiests Ro!
Topics: Jesu Død Langfredag; Jesus' Death Good Friday; Fastelavens Søndag Til Aftensang; Shrovetide Sunday For Evening Used With Tune: [Naglet til et Kors paa Jorden]
Naglet til et Kors paa Jorden
Din, o Jesus
Hymnal: Evangeli harpe #195 (1906) First Line: Din, o Jesus, din at være Languages: Norwegian Tune Title: [Din, o Jesus, din at være]
Din, o Jesus
Naglet til et Kors paa Jorden
Author: Jakopanus fra Todi; B. G. Sporon Hymnal: M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg #332 (1897) Lyrics: 1 Naglet til et Kors paa Jorden
Henger under Vredens Torden
Himlens Herre og Guds Søn,
Selv den eviggode Fader
Ham i Kvalerne forlader,
Hører tiende hans Bøn.
2 Ak, hvor ængstet og bedrøvet,
Indtil Døden høit bedrøvet
Er den ømme Frelsers Sjæl!
Vredens fulde Kalk uddrikke
Maa han, skal han, ellers ikke
Naaes hans Agt og Syndres Vel.
3 Hvo kan tænke paa den Smerte
Uden med at saaret Hjerte,
Om endog en Synder leed?
Men her leed den Evighøie,–
Smelt, mit Hjerte, græd, mit Øie,
Ak, her lider Hellighed!
4 For al Verdens Syndebrøde
Maatte Jesus pinlig bøde,
Taale Spot og Saar og Baand,
Og tilsidst al Livets Kilde
Maatte ogsaa dø, og vilde,
Segned og opgav sin Aand.
5 Gode Frelser, kan jeg taale
Kraften af en Guddoms-Straale,
O, saa send den oven ned!
Tend mig, at jeg maa, jeg Arme,
Fuld af Aand og hellig Varme
Kjende al din Kjærlighed!
6 O, lad aldrig nogensinde
Korsets Træ mig gaa af Minde,
Som dig, Frelsens Fyrste, bar!
Men lad Kors og Død og Smerte,
Tale, raabe i mit Hjerte,
Hvad min Frelse kostet har!
7 Hjælp, at jeg min Synd begræder,
Og mig altid varsom glæder
Ved min Fred og Salighed!
Kjøbt jeg blev, dit Navn ske Ære!
Dyrekjøbt – ak, lad det være
Varsel for mig ved hvert Fjed!
8 Af din Naade giv mig Kræfter,
At jeg al Tid maa herefter,
Det, jeg lever, leve dig!
Dig, som døde, lad mig leve,
Leve dig, som bød mig leve
Ved den Død, du leed for mig!
9 Ja, Forsoner, lad mig være
Ofret dig til Tak og Ære,
Helliget dit Velbehag!
Sonet ved den Død, du døde,
Skal jeg dig frimodig møde
Da paa hin den store Dag.
10 Nu, Forbarmer! jeg det haaber,
Mens jeg af det Dybe raaber:
Herre Jesu, styrk min Tro!
Naar mit Legem dødt henfalder,
Styrk min Sjæl, idet du kalder
Den til Pardiests Ro!
Topics: Jesu Død Langfredag; Jesus' Death Good Friday; Fastelavens Søndag Til Aftensang; Shrovetide Sunday For Evening Languages: Norwegian Tune Title: [Naglet til et Kors paa Jorden]
Naglet til et Kors paa Jorden
Thine, O Jesus, now and ever
Author: Theodor W. Oldenburg; T. F. Gullixson Hymnal: The Concordia Hymnal #305 (1933) Languages: English Tune Title: CRUCIFIXION
Thine, O Jesus, now and ever
Jacopone, da Todi
1230 - 1306 Person Name: Jakopanus fra Todi Author of "Naglet til et Kors paa Jorden" in M. B. Landstads Kirkesalmebog og "Nokre Salmar" ved Professor Dr. E. Blix, samt følgende tillæg Jacobus de Benedictis, commonly known as Jacopone, was born at Todi in Umbria, early in the 13th century, his proper name being Jacopone di Benedetti. He was descended from a noble family, and for some time led a secular life. Some remarkable circumstances which attended the violent death of his wife, led him to withdraw himself from the world, and to enter the Order of St. Francis, in which he remained as a lay brother till his death, at an advanced age, in 1306. His zeal led him to attack the religious abuses of the day. This brought him into conflict with Pope Boniface VIII., the result being imprisonment for long periods. His poetical pieces were written, some in Italian, and some in Latin, the most famous of the latter being "Cur mundus militat sub vana gloria" (possibly by Walter Mapes), and the "Stabat Mater dolorosa." Archbishop Trench says of him:—
“An earnest humourist, he carried the being a fool for Christ into every-day life. The things which with this intent he did, some morally striking enough, others mere extravagances and pieces of gross spiritual buffoonery—wisdom and folly, such as we often find, side by side, in the saints of the Roman Calendar—are largely reported by Wadding, the historian of the Franciscan Order, and by Lisco, in a separate monograph on the Stabat Mater, Berlin, 1843, p. 23. These often leave one in doubt whether he was indeed perfectly sound in his mind, or only a Christian Brutus, feigning folly, that he might impress his wisdom the more deeply, and utter it with more freedom." Sacred Latin Poetry, 3rd ed., 1874, p. 268.
Sketches of the life and writings of Jacopone, drawn entirely from the original sources (Trench), have been published as follows:—
(1) By Mohnike, Studien Stralsund, 1825, vol. i. pp. 335-406; (2) by Ozanam, Les Poétes Franciscains en Italie au Treizieme Siecle, Paris. In addition there are articles in the Biographie Universelle; Macmillan’s Magazine, Aug., 1873; and the Encyclopedia Britannica , 9th ed.
--John Julian, Dictionary of Hymnology (1907)
============================
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Jacopone, da Todi
Thomas Aquinas
1225 - 1274 Author of "Zion, to Thy Savior Singing" in Concordia Thomas of Aquino, confessor and doctor, commonly called The Angelical Doctor, “on account of," says Dom Gueranger, "the extraordinary gift of understanding wherewith God had blessed him," was born of noble parents, his father being Landulph, Count of Aquino, and his mother a rich Neapolitan lady, named Theodora. The exact date of his birth is not known, but most trustworthy authorities give it as 1227. At the age of five he was sent to the Benedictine monastery at Monte Cassino to receive his first training, which in the hands of a large-hearted and God-fearing man, resulted in so filling his mind with knowledge and his soul with God, that it is said the monks themselves would often approach by stealth to hear the words of piety and wisdom that fell from the lips of the precocious child when conversing with his companions. After remaining at Monte Cassino for seven years, engaged in study, St. Thomas, "the most saintly of the learned, and the most learned of the saints," returned to his family, in consequence of the sack of the abbey by the Imperial soldiers. From thence he was sent by his parents to the University of Naples then at the height of its prosperity, where, becoming intimate with the Fathers of the Dominican Order, and being struck, probably, by the devotedness and ability of the Dominican Professors in the University, he was induced to petition for admission into that order, though he was at that time not more than seventeen years of age. This step gave such umbrage to his mother that she caused him to be waylaid on the road to Paris (whither he was being hurried to escape from her), and to be kept for more than two years in prison, during which time his brothers, prompted by their mother, used all means, even the most infamous, to seduce him from religion.
At last the Dominicans' influence with the Pope induced the latter to move the Emperor Frederick to order his release, when St. Thomas was at once hurried back to Naples by the delighted members of his order. He was afterwards sent to Rome, then to Paris, and thence to Cologne. At Cologne his studies were continued under the celebrated Albertus Magnus, with whom, in 1245, he was sent by the Dominican Chapter once more to Paris for study, under his direction, at the University. In 1248, when he had completed his three years' curriculum at Paris, St. Thomas was appointed, before he was twenty-three years of age, second professor and “magister studentium,” under Albertus, as regent, at the new Dominican school (on the model of that at Paris), which was established by the Dominicans in that year at Cologne. There he achieved in the schools a great reputation as a teacher, though he by no means confined himself to such work. He preached and wrote; his writings, even at that early age, were remarkable productions and gave promise of the depth and ability which mark his later productions. His sermons also at that time enabled him to attract large congregations into the Dominican church. In 1248 he was directed to take his degree at Paris; and though his modesty and dislike of honour and distinction made the proposal distasteful to him, he set out and begged his way thither; but it was not until October 23rd, 1257, that he took his degree. The interval was filled by such labours in writing, lecturing, and preaching, as to enable him by the time he became a doctor to exercise an influence over the men and ideas of his time which we at this time can scarcely realise. So much was this the case that Louis IX. insisted upon St. Thomas becoming a member of his Council of State, and referred every question that came up for deliberation to him the night before, that he might reflect on it in solitude. At this time he was only thirty-two years of age.
In 1259 he was appointed, by the Dominican Chapter at Valenciennes, a member of a Commission, in company with Albertus Magnus and Pierre de Tarentaise, to establish order and uniformity in all schools of the Dominicans. In 1261 the Pope, Urban IV., immediately upon his election to the Pontifical throne, sent for St. Thomas to aid him in his project for uniting into one the Eastern and Western Churches. St. Thomas in that same year came to Rome, and was at once appointed by the General of his Order to a chair of theology in the Dominican College in that city, where he obtained a like reputation to that which he had secured already at Paris and Cologne. Pope Urban being anxious to reward his services offered him, first the Patriarchate of Jerusalem, and then a Cardinal's hat, but he refused both. After lecturing, at the request of the Pope, with great success at Vitervo, Orvieto, Perugia, and Fondi, he was sent, in 1263, as "Definitor," in the name of the Roman Province, to the Dominican Chapter held in London. Two years later Clement IV., who succeeded Urban as Pope, appointed him, by bull, to the archbishopric of Naples, conferring on him at the same time the revenues of the convent of St. Peter ad Aram. But this appointment he also declined. In 1269 he was summoned to Paris—his last visit— to act as "Definitor" of the Roman Province at the General Chapter of his Order, and he remained there until 1271, when his superiors recalled him to Bologna. In 1272, after visit¬ing Rome on the way, he went to Naples to lecture at the University. His reception in that city was an ovation. All classes came out to welcome him, while the King, Charles I., as a mark of royal favour bestowed on him a pension. He remained at Naples until he was summoned, in 1274, by Pope Gregory X., by special bull, to attend the Second Council of Lyons, but whilst on the journey thither he was called to his rest. His death took place in the Benedictine Abbey of Fossa Nuova in the diocese of Terracina, on the 7th of March 1274, being barely forty-eight years of age.
St. Thomas was a most voluminous writer, his principal work being the celebrated Summa Theologiae, which, although never completed, was accepted as such an authority as to be placed on a table in the council-chamber at the Council of Trent alongside of the Holy Scriptures and the Decrees of the Popes. But it is outside the province of this work to enlarge on his prose works. Though not a prolific writer of hymns, St. Thomas has contributed to the long list of Latin hymns some which have been in use in the services of the Church of Rome from his day to this. They are upon the subject of the Lord's Supper. The best known are:—
Pange lingua gloriosi Corporis Mysterium; Adoro te devote latens Deitas; Sacris sollemniis juncta sint gaudia; Lauda Sion Salvatorem; and Verbum supernum prodiens. The 1st, 3rd, and 5th of these are found in the Roman Breviary, the 2nd, 4th, and 5th in Newman's Hymni Ecclesiae; the 4th in the Roman Missal; all of them appear in Daniel; the 2nd and 4th in Mone; and the 2nd, 4th, and 5th in Königsfeld.
Of these hymns numerous translations have been made from time to time, and amongst the translators are found Caswall, Neale, Woodford, Morgan, and others. [Rev. Digby S. Wrangham, M.A.]
-- Excerpts from John Julian, Dictionary of Hymnology (1907)
Thomas Aquinas
Thomas Kelly
1769 - 1855 Person Name: T. Kelly Author of "Savior, when we call, O hear us" in The Lutheran Hymnary Kelly, Thomas, B.A., son of Thomas Kelly, a Judge of the Irish Court of Common Pleas, was born in Dublin, July 13, 1769, and educated at Trinity College, Dublin. He was designed for the Bar, and entered the Temple, London, with that intention; but having undergone a very marked spiritual change he took Holy Orders in 1792. His earnest evangelical preaching in Dublin led Archbishop Fowler to inhibit him and his companion preacher, Rowland Hill, from preaching in the city. For some time he preached in two unconsecrated buildings in Dublin, Plunket Street, and the Bethesda, and then, having seceded from the Established Church, he erected places of worship at Athy, Portarlington, Wexford, &c, in which he conducted divine worship and preached. He died May 14, 1854. Miller, in his Singers & Songs of the Church, 1869, p. 338 (from which some of the foregoing details are taken), says:—
"Mr. Kelly was a man of great and varied learning, skilled in the Oriental tongues, and an excellent Bible critic. He was possessed also of musical talent, and composed and published a work that was received witli favour, consisting of music adapted to every form of metre in his hymn-book. Naturally of an amiable disposition and thorough in his Christian piety, Mr. Kelly became the friend of good men, and the advocate of every worthy, benevolent, and religious cause. He was admired alike for his zeal and his humility; and his liberality found ample scope in Ireland, especially during the year of famine."
Kelly's hymns, 765 in all, were composed and published over a period of 51 years, as follows:—
(1) A Collection of Psalms and Hymns extracted from Various Authors, by Thomas Kelly, A.B., Dublin, 1802. This work contains 247 hymns by various authors, and an Appendix of 33 original hymns by Kelly.
(2) Hymns on Various Passages of Scripture, Dublin, 1804. Of this work several editions were published: 1st, 1804; 2nd, 1806; 3rd, 1809; 4th, 1812. This last edition was published in two divisions, one as Hymns on Various Passages of Scripture, and the second as Hymns adapted for Social Worship. In 1815 Kelly issued Hymns by Thomas Kelly, not before Published. The 5th edition, 1820, included the two divisions of 1812, and the new hymns of 1815, as one work. To the later editions of 1820, 1826, 1836, 1840, 1846, and 1853, new hymns were added, until the last published by M. Moses, of Dublin, 1853, contained the total of 765.
As a hymn-writer Kelly was most successful. As a rule his strength appears in hymns of Praise and in metres not generally adopted by the older hymn writers. His "Come, see the place where Jesus lay" (from "He's gone, see where His body lay"),"From Egypt lately come"; “Look, ye saints, the sight is glorious"; "On the mountain's top appearing"; "The Head that once was crowned with thorns"; "Through the day Thy love has spared us"; and “We sing the praise of Him Who died," rank with the first hymns in the English language. Several of his hymns of great merit still remain unknown through so many modern editors being apparently adverse to original investigation. In addition to the hymns named and others, which are annotated under their respective first lines, the following are also in common use:—
i. From the Psalms and Hymns, 1802:—
1. Grant us, Lord, Thy gracious presence. Commencement of Divine Worship.
2. Jesus, Immortal King, go on [display]. Missions.
3. Saviour, through the desert lead us. Divine Guidance Desired.
4. The day of rest once more [again] comes round. Sunday.
5. We've no abiding city here. Seeking Heaven.
ii. From the Hymns on Varous Passages of Scripture, first edition, 1804 :—
6. Boundless glory, Lord, be thine. Praise for the Gospel.
7. By whom shall Jacob now arise? Epiphany.
8. Glory, glory to our King. Praise to Christ as King.
9. How pleasant is the sound of praise. Praise for Redemption.
10. How sweet to leave the world awhile. In Retirement, or For a Retreat.
11. Inform I long had bowed the knee. Jesus, the Saviour, or Praise for Salvation.
12. It is finished! sinners, hear it. Good Friday.
13. Jesus, the Shepherd of the sheep. The Good Shepherd.
14. Let reason vainly boast her power. Death.
15. Poor and afflicted, Lord, are Thine. Affliction.
16. Praise we Him to Whose kind favour. Close of Service.
11. Spared a little longer. Safety in God.
18. Stricken, smitten, and afflicted. Passiontide.
ii. From the Hymns, &c, second edition, 1806:—
19. Far from us be grief and sadness. Joy of Believers.
20. Give us room that we may dwell. Missions.
21. Glory, glory everlasting. Praise of Jesus.
22. God has.turned my grief to gladness. Joy after Sorrow.
23. Happy they who trust in Jesus. Peace in Jesus.
24. Hark, the notes of angels singing. Angels praising Jesus.
25. Hark! 'tis a martial sound. Christian Life a Warfare.
26. I hear a sound [voice] that comes from far. The Gospel Message.
27. Jesus is gone up on high. Divine Worship.
28. Now [O] may the Gospel's conquering power. Home Missions. In the 1853 edition of the Hymns it begins “O may the Gospel's conqu'ring force."
29. O Zion, when I think on thee. Desiring Heaven.
30. Praise the Saviour, ye who know Him. Praise of Jesus.
31. See from Zion's sacred mountain. The Fountain of Life.
32. The atoning work is done. Jesus the High Priest.
33. Zion is Jehovah's dwelling. The Church of God.
34. Zion stands by hills surrounded. The Safety of the Church.
35. Zion's King shall reign victorious. Missions.
iv. From the Hymns, &c, 3rd edition, 1809:—
36. Behold the Temple of the Lord. The Church a Spiritual Temple.
37. Blessed Fountain, full of grace. Fountain for Sin.
38. Brethren, come, our Saviour bids us. Holy Communion.
39. Fly, ye seasons, fly still faster. Second Advent Desired.
40. God of Israel, we adore Thee. Evening.
41. Gracious Lord, my heart is fixed. Trust and Peace.
42. Hark, a voice! it comes from heaven. Death.
43. Hark, that shout of rapt'rous joy. Second Advent.
44. If our warfare be laborious. Labour and Rest .
45. Lo, He comes, let all adore Him. Missions.
46. Nothing know we of the season. Time of Second Advent uncertain.
47. O had I the wings of a dove. Holiness and Heaven desired.
48. O where is now that glowing love. Despondency.
49. Our Father sits on yonder throne. God the Father.
50. Ours is a rich and royal Feast. Holy Communion.
51. Shepherd of the chosen number. Safety in the
Good Shepherd.
52. We're bound for yonder land. Life, a Voyage.
53. Welcome sight! the Lord descending. The Advent.
54. What is life? 'tis but a vapour. Death anticipated.
55. Who is this that comes from Edom? Ascension.
56. Why those fears ? Behold 'tis Jesus. Stilling the Sea.
57. Without blood is no remission. Passiontide.
58. Yes, we trust the day is breaking. Missions.
v. FromHymns: Not before Published, 1815:—
59. Behold the Lamb with glory crowned. Exaltation of Christ.
60. God is love, His word has said it. God is Love.
61. God of our salvation, hear us. Opening or Close of Divine Worship.
62. In Thy Name, O Lord, assembling. Commencement of Divine Worship.
63. Keep us, Lord, O [and] keep us ever. Divine Worship.
64. Let sinners saved give thanks, and sing. Praise for Salvation.
65. Praise the Lord Who died to save us. Passiontide.
66. Salvation is of God alone. God the Author of Salvation.
67. Saviour, come, Thy [saints] friends await Thee [are waiting] . Second Advent desired.
68. Sweet were the sounds that reached our ears. Divine Mercy.
69. We'll sing of the Shepherd that died. The Lost Sheep.
70. When we cannot see our way. Trust and Peace.
71. Who is this that calms the ocean? Stilling the Sea.
vi. From the Hymns on F. Passages of Scripture, &c, eds. 1820 and 1826 :-—
72. Grace is the sweetest sound. Divine Grace.
73. Now let a great effectual door. Missions.
74. Now may the mighty arm awake. Missions.
75. Now may the Spirit from above. Home Missions.
76. Sing, sing His lofty praise. Praise of Jesus.
77. Sound, 6ound the truth abroad. Missions.
78. Speed Thy servants, Saviour, speed them. Departure of Missionaries.
vii. From the Hymns on Various Passages, &c, 1836:—
79. Come, O Lord, the heavens rending. Prayer for Blessings.
80. The night is far spent, the day is at hand. The Second Advent.
viii. From the Hymns on Various Passages, &c, circa 1845:—
81. Joyful be the hours today. Sunday.
82. Lord, behold us few and weak. Opening of Divine Service.
83. Meet Thy people, Saviour, meet us. Meetings for Prayer.
84. Saviour, send a blessing to us. Prayer for Blessings.
85. Sing of Jesus, sing for ever. Praise of Jesus.
ix. From the Hymns on Various Passages, &c, 1853:—
86. Precious volume, what thou doest. Holy Scripture.
87. Unfold to us, O Lord, unfold. Divine aid to reading Holy Scripture.
All these hymns, together with those annotated under their respective first lines are in the 1853 edition of Kelly's Hymns published in Dublin by M. Moses, and in London by Simpkin, Marshall & Co. Kelly's musical editions are issued by the same publishers.
-- John Julian, Dictionary of Hymnology (1907)
==================
Kelly, Thomas, p. 615, i. Other hymns in common use are:
1. Behold the Man! How glorious He. (1809.) Good Friday.
2. Jesus the [Thou] Shepherd of the Sheep. (1804.) Good Shepherd.
3. Saved ourselves by Jesu's blood. (1802.) For a Revival.
4. Saviour, 'tis to [unto] Thee. (1853*.) Lent.
5. See the vineyard lately planted. (1806.) Missions. Sometimes given as "See, O Lord, the vineyard planted."
6. Sing aloud to God our strength. (1809.) Praise to the Father.
7. Sing, sing His lofty praise. (1820.) Praise to Jesus. Sometimes as "Hail our eternal King" (p. 615, No. 76).
8. Sing of Him Who bore our guilt. (1853*.) Praise to Jesus.
9. Sing we praise to God above, God our Saviour, &c. (1815.) Praise for Divine Mercy.
10. Sing we praise to God above, Sing we praise, &c. (1853*.) Praise.
11. Sons of Zion, raise your songs. (1820-26) The Exalted Saviour.
12. The Lord Himself will keep. (1809.) From “We're bound for yonder land" (sec p. 615, No. 52.)
13. The God [Lord] of glory dwells on high. (1809.) Humility and Love of Christ.
14. The people of the Lord Are on their way, &c. (1820.) Life a Pilgrimage.
15. Thus saith God of His Anointed. (1809.) Missions.
16. 'Tis to us no cause of sorrow. (1815.) Resignation.
17. To the Ark away, or perish. (1815.) Safety in Jesus only.
18. To our Lord a throne is given. (1838.) Christ the King.
19. Trust ye in the Lord for ever. (1853*.) Trust in God.
20. We'll sing in spite of scorn. (1806.) Christmas. From this "The long-expected morn" is taken.
21. What tongue can tell, what fancy paint. (1806.) Saints in Glory
22. What were Sinai's awful wonders. (1809.) Advent.
23. Whence those sounds symphonious? (1815.) Christmas.
24. While in the [this] world we still [yet] remain. (1806.) Communion of Saints.
25. Yes, 'tis a rough and thorny road. (1809.) Resignation. Sometimes given as "Though rough and thorny be the way."
The dates given above are those of the various editions of Kelly's Hymns. The date 1853* indicates that the hymn is in the 1853 ed. of the Hymns, but had also appeared in a previous edition which we have not seen.
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Thomas Kelly
