EASVRES GRACE M. EVERETT FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY 5£B {Section yezx JU ^ Digitized by the Internet Archive in 2012 with funding from Princeton Theological Seminary Library http://archive.org/details/hsuresOOever ffgtnn tEttmaxta. v/ 2|gmn Sr^aa (Star? Harrisim iEumtt CINCINNATI : JENNINGS AND GRAHAM NEW YORK : EATON AND MAINS COPYRIGHT, 1905, BY JENNINGS AND GRAHAM INTRODUCTION. Hymnology is like a gold-field. It may ap- pear barren and uninviting to the casual observer, but it contains untold wealth for the earnest seeker. There are treasures in hymns — no one doubts it. To try to prove it, therefore, would be a thankless task. Some hymns have been sung so often and have blessed so many hearts that their value is recognized by every one. But others may be called "hid treasure," for they are un- known and unappreciated, save by the few. The multitudes are ignorant of their number, their variety, and their worth. Their number is legion. This does not mean that every hymn is a treasure. There are worthless hymns as truly as there are worth- less gems. Yet a careful examination of any standard hymnal will reveal a surprisingly large number of really great hymns, besides a multi- tude of useful lyrics which could ill be spared. When it is remembered that no one book con- tains all the valuable hymns, some conception of their number can be gained. 6 Sfntrn&urtuitu Concerning their variety it may be said that there are three classes of hymn treasures ; namely, historical, literary, and devotional. All hymns worthy the name belong to one of these classes, some to more than one, and a few to all three. Great hymns "are born, and not made. ,, They, therefore, reflect the character of the age, and reveal the inner life of the person, that produced them. Through their agency we become ac- quainted with such makers of history as Gregory the Great, St. Bernard, Luther, and Wesley. The particular conditions under which they were written give added meaning to many hymns. "Stand up, stand up for Jesus !" was inspired by the dying words of Dudley Tyng: "Tell them to stand up for Jesus." He had been conducting a great revival in the city of Philadelphia, and these words were a message to- the Young Men's Christian Association and the Ministers' Union. The hymn was read the next Sunday after his death at the close of a ser- mon on the same subject. Hymns have often been sung under the most impressive circumstances. Think of an army singing, as it marched to battle : "In the midst of life we are in death \" The following story is told of E. P. Scott, a missionary in India. He went inland to visit a hostile tribe, and on his way was met by a com- pany of savages, who displayed their spears. Al- though he expected instant death the missionary calmly took out his violin, closed his eyes, and began to sing : "All hail the power of Jesus' name !" A few minutes later he opened his eyes to find that his assailants had dropped their weapons and were in tears. The literary treasures are comparatively few. The requirements of a good hymn are quite dis- tinct from those of a literary poem. There are hymns, however, which take high rank both as hymns and poems. This is eminently true of Dr. Sears's Christmas hymns : "It came upon the midnight clear;" and "Calm on the listening ear of night." Oliver Wendell Holmes said of the latter that it was "one of the finest and most beautiful hymns ever written. " Dr. Nutter says of the hymn by Thomas Olivers, "The God of Abrah'm praise," "It is probably the finest ode in the English lan- guage." James Montgomerv's hymn beginning, 8 Sntrnfcurtum. "Angels, from the realms of glory," has also been much admired. An authority speaks of it thus: "For comprehensiveness, ap- propriateness of expression, force, and elevation of sentiment, it may challenge comparison with any hymn that was ever written in any language or country." After a performance of the oratorio "Mes- siah" before George II, of England, the king thanked the composer for the entertainment. Handel replied, "Sire, I have not endeavored to entertain you, but to make you better." The chief object of a hymn is to lift the soul nearer to God, and to aid it in its worship. It should first inspire, and then give expression to adoration and praise. Many hymns do this. Who does not get a clearer vision of the "One alto- gether lovely" while singing — "Majestic sweetness sits enthroned Upon the Savior's brow; His head with radiant glories crowned, His lips with grace o'erflow." Every one has felt the uplifting influence of the doxology. The hymn, "O Thou, in whose presence my soul takes delight," is a devotional treasure which has been too little appreciated. Very many nymns are prayers, and voice the longings and aspirations of the soul. "Love divine, all love excelling," and "Nearer, my God, to Thee 1" are marked examples of this class. Hymns give expression to the deepest feel- ings of the human heart, and that is- the reason for their helpfulness. "The poet does not give vent to his own frame of mind, his individual feel- ings, but the Church itself, through his lips, con- fesses, believes, comforts, praises, and adores. " The sacred character of hymns and their hal- lowed associations entitle them to reverent use. They should not be sung thoughtlessly or insin- cerely. It was a precept of the early Church: "See that what thou singest with thy lip, thou believest also in thine heart; and what thou be- lievest in thine heart, thou practicest also in thy life/' The worth of a hymn must be determined by two things ; first, the extent of its influence over the human mind, and second, its power to sur- vive. The influence of song has been recognized in all ages. Five hundred years before Christ, the Chinese philosopher Confucius remarked, "Would'st thou know if a people be well gov- erned, if their manners be good or bad, examine the music they practice." Early in the Christian era, when the Church io Sttfniimrium. divided over the subject of the nature of Christ's divinity, each faction used hymns to spread its peculiar doctrines. Luther and Wesley both appreciated the value of hymns in promoting the cause of spiritual re- ligion, and to-day evangelists avail themselves of the aid of a consecrated singer. Concerning their longevity it may be said that great hymns are immortal. The Church of to- day is singing hymns which were written by the Fathers, and which will probably be sung to the end of time. To bring to light some of these hidden treas- ures of hymnody and to show their worth is the purpose of this book. The author hopes that its perusal may lead to a more general and more in- telligent use of the best hymns. She would pass on the advice which Schlipalius, a Dresden pas- tor, gave to his family: "Children, accustom yourselves to God's praise, for that will be our chief occupation throughout eternity; but we must begin here." (EotttfttiH. Chapter Page I. Ancient Hymns of the Church, - - 13 II. Hymns of the Reformation, - - 35 III. Watts, Doddridge, and Newton, - - 48 IV. Charges Wesley, 66 V. Titled Hymn-writers, 82 VI. Hymns from Literature, - 97 VII. Women Hymn-writers, - - - 118 VIII. Other Hymns of Interest, - - 136 IX. Some Noted Translators and Transla- tions, 157 X. A Few Words About Tunes, 169 11 CHAPTER I. Attrtent %mna nf % Ollfurrlj* The earliest Christian hymns are found in the New Testament. St. Luke records four in the opening chapters of his Gospel. The first, the Magnificat, was sung by Mary when she reached the home of Elizabeth. Not long after Zacharias gave utterance to the Benedictus. The third was the angels' song, and the last was the prayer and prophecy of Simeon when he saw the world's Redeemer. These hymns which clus- tered about the birth of Christ were prophetic of the character of his religion. Christianity has always been a religion of song. There has scarcely been a century in all its history which has not produced some lyric in honor of its Founder. The earliest uninspired hymn which has come down to us entire is "Shepherd of tender youth/' Clement of Alexandria recorded it in his "Pseda- gogue." Some think, therefore, that he was the author; others claim, however, that he quoted a hymn already in existence. Whichever theory 13 14 iSjgmtt SrataureB. is correct, it is quite certain that the hymn was written before the close of the second century. At that time Rome was still mistress of the world, although her power was beginning to de- cline. Christianity had been faithfully preached throughout the empire, and the whole number of converts was about two million. The older re- ligions were hostile to the new faith, and tried by every means to prevent its growth. Contempt and slander were their usual weapons, but not in- frequently they resorted to open and violent per- secution. "Daily/' wrote Clement, "martyrs are burned, beheaded, crucified before our eyes." Such was the condition of the world and the Church when this hymn was written. It is a fair sample of all the early Christian hymns. Some one has said of all of them, "They were simply a glorification of Jesus Christ." That is cer- tainly true of this one, for it says : "Ever be Thou our guide, Our shepherd and our pride, Our staff and song: Jesus, Thou Christ of God, By Thy perennial word Lead us where Thou hast trod, Make our faith strong." Although hymns were sung by Christians from the earliest times, they did not form a regu- lar part of the Church service until the third cen- Anront ijgmna nf tip QUjurrli. 15 tury in the East, and the latter part of the fourth century in the West. At the latter time there appeared in France a man who did much to pro- mote the interests of Church music. His name was Ambrose. His father had been a Roman governor; and he himself was a pre- fect, noted for wisdom and eloquence. One day in the church at Milan there occurred a riot over the election of bishop. Ambrose went into the pulpit to restore order. A child saw him and exclaimed, "Ambrose is bishop!" The multitude received the cry as a voice from heaven and shouted, "Ambrose is bishop !" In vain he protested, reminding them that he was, as yet, unbaptized. The congregation were deaf to his protests, and unanimously elected him their bishop. Although chosen in so strange a manner, Ambrose proved an able prelate. He was bold and stern, yet just and kind. The following story illustrates the impartiality of his adminis- tration : During a riot the Thessalonians had killed their governor. In revenge for their lawlessness the Emperor Theodosius had them treacherously murdered while attending a circus. Ambrose was horrified at the atrocity of the deed. He wrote a letter to Theodosius, reproving him and forbidding him to come to the sacrament. The l6 ijjjttttt (SttUBUttZ. emperor disregarded the warning, and came the next Sunday. Ambrose met him at the threshold of the church, and exclaimed : "How darest thou lift to God the hands that drip with blood ? How take in them the body of our Lord? Get thee away! Like David thou hast sinned, like David repent. Submit to dis- cipline/' The emperor was forced to submit. He re- turned home and did penance for eight months. He was readmitted to the communion only after he had established a law, "that no sentence of death should be executed until thirty days after it had been pronounced.'' This act of discipline was in accord with the bishop's maxim, "The emperor is in the Church, not over it." Yet Ambrose showed such a spirit that Theodosius afterward said of him that he was the only man he knew who was fit to be bishop. That Ambrose was fit may be judged from the following lines taken from a translation of his morning hymn : "Curb Thou for us the unruly tongue ; Teach us the way of peace to prize ; And close our eyes against the throng Of earth's absorbing vanities. O may our hearts be pure within, No cherished madness vex the soul; May abstinence the flesh restrain, And its rebellious pride control." Anrfenl ^gmmi nf % SHjurdj, 17 If all the bishops of later times had offered such a prayer, the history of the Middle Ages would be quite different. Ambrose wrote many other hymns, some of which are still extant. The one beginning, "Jesu Redemptor Gentium" was greatly admired by Martin Luther. When he read it he ex- claimed, "Now comes the Savior of the heathen." This bishop also introduced into the West the mode of singing hymns which became known as the Ambrosian Chant. It was antiphonal in character. St. Augustine thus described its effect upon the hearer: "The voices poured in at my ears, the truth was distilled into my heart, and the affection of piety overflowed in tears of joy." Two centuries later came Gregory the Great. His life and work, which in some respects were similar to those of Ambrose, will be described in a later chapter. When Jerome of Prague was led to the stake he sang triumphantly : "Welcome, happy morning ! Age to age shall say ; Hell to-day is vanquished, heaven is won to-day l" This hymn, which strengthened the martyr in his last moments, was written by Venantius For- tunatus in the seventh century. In his youth he was a gay troubadour. His gifts, learning, and good nature made him a welcome guest at all the 1 8 Sfgrntt l£tmzxvct&. castles and courts in France. In later life he entered a monastery, and devoted his powers to the service of religion. In 599 he became Bishop of Poictiers. Change of garb and occupation did not change his disposition. He was the same light-hearted, care-free man that he had been before his conversion. His hymns have been extensively used and greatly admired by the Church. The one quoted above reflects the spirit of the author in its glad strains. The second stanza, — "Earth with joy confesses, clothing her for spring, All good gifts returned with her returning King : Bloom in every meadow, leaves on every bough, Speak His sorrows ended, hail His triumph now," — could hardly have been written by one who saw no beauty in the world. He wrote also two famous passion hymns; namely, "Spread, my tongue, the wondrous story," and "The royal banner is unfurled." The former is only suitable for use in the Romish Church, but translations of the latter are found in Protestant Hymnals. While they do not have the strength of some hymns, they are in a sweet, flowing meter that is pleasant to the ear. During the seventh century the Church faced a new danger in the rising power of Mohammed- Attrtatt Ijgmttfi of tip Olljurrlf. 19 anism. It robbed her of Syria, Palestine, Egypt, Spain, Northern Africa, and threatened to take Europe also. At some time during this anxious period, Andrew of Crete sought to arouse his fellow Christians to action by writing the stir- ring hymn : "Christian, dost thou see them On the holy ground, How the troops of Midian Prowl and prowl around ? Christian, up and smite them, Counting gain but loss : Smite them by the virtue Of the holy cross." On a cliff, five hundred feet above the River Kedron in Judea, stands the ancient monastery of Mara Saba. Here, in the eighth century, lived three monks, all destined to become famous. One was John of Damascus, the greatest theolo- gian and poet of the Greek Church. His book, "Doctrines of the Orthodox Church/' is still con- sidered an authority in the East. He is better known, however, by his Easter Canon. It has been called the "Golden Canon/' and the "Queen of Canons." The Greek Church sings it every Easter morning, and the Protestant Church often uses the translation by Dr. Neale : "The day of resurrection ! Earth, tell it out abroad ! The passover of gladness, The passover of God ! 20 iijymtt (Jmtsmm From death to life eternal, From earth unto the sky, Our Christ hath brought us over, With hymns of victory. ,, St. Comas, John's foster-brother, wrote a Christmas hymn, beginning : "Christ is born, tell forth His fame ; Christ from heaven, His love proclaim." The other member of the trio was Stephen, John's nephew. He entered the monastery when only ten years old, and remained there sixty years. Although not so great as his uncle, he wrote a lyric which has blessed many hearts. Prom the country where the original invitation was given comes the hymn : "Art thou weary? art thou languid? Art thou sore distressed? Come to Me, said One, and coming, Be at rest." Each succeeding stanza contains a question and answer concerning the Savior and His claims. The hymn closes with the comforting lines : "Finding, following, keeping, struggling, Is He sure to bless? Saints, apostles, prophets, martyrs, Answer, Yes!" Anrtettt iSjgmnfi of tlf* ©Ijurrfj. 21 The most prolific of all Greek writers was Joseph the hymnographer. He is said to have written one thousand canons. Two hundred are still in existence. Although a monk, his life was far from monotonous. He was born in Sicily, but left that island for Africa, and later went to Greece. At Thessalonica he entered a monastery, and be- came distinguished for his devotion. He was in Constantinople at the beginning of the icono- clastic war. The cause of the image-worshipers received his hearty support, and in their behalf he embarked for Rome. The ship was captured by pirates, and he was taken to Crete, where he served many years as a slave. At length regain- ing his freedom he returned to Constantinople, where he founded a monastery. Crowds flocked thither attracted by his eloquence, and it became a flourishing community. But Joseph's ardent defense of image-worship excited the emperor's displeasure, and he was banished to Chersonse. Ignatius secured his recall by the Empress Theo- dora. She made him keeper of the sacred vessels in the great church at Constantinople. Later, however, he accompanied his friend and patron, Pholitius, into exile. His death occurred in 883. Judging from his hymns, these misfortunes and hardships did not embitter his spirit. Dr. 22 Sjyum afoaautm Neale gives us the following translation of one of his hymns : "O happy band of pilgrims, If onward ye will tread, With Jesus as your Fellow, To Jesus as your Head ! O happy, if ye labor As Jesus did for men; O happy, if ye hunger As Jesus hungered then ! The trials that beset you, The sorrows ye endure, The manifold temptations That death alone can cure, — What are they but His jewels Of right celestial worth? What are they but the ladder, Set up to heaven on earth? O happy band of pilgrims, Look upward to the skies, Where such a light affliction Shall wan so great a prize." To the same period as these writers belonged Theodulph, Bishop of Orleans. He was one of the scholars who adorned Charlemagne's court. The following story is told of his hymn for Palm Sunday : After the death of his great patron, the bishop was falsely accused of entering into a conspiracy against King Louis, and was impris- oned in the monastery of Angers. One day, as Anwnt ISjgmns nf tip Qltjurrlj, 23 the king passed the building on his way to the cathedral, he heard singing. Seven boys who had been trained by Theodulph were chanting: "All glory, laud, and honor, To Thee, Redeemer, King." His majesty was so pleased with the song that he immediately gave Theodulph his freedom. One of the great hymns of the Church is "Veni Sacer Spiritus." There is much uncer- tainty as to its authorship, but many critics ascribe it to Robert II, of France. This king was more of a monk than a ruler. It was one of his chief delights to assist in the services of the Church. He was chorister at the cathedral of St. Denis, and used to lead the singing in his crown and robes. Although his worship may have been somewhat formal, this hymn is one of the loveliest in the Latin tongue : "Come, Holy Ghost, in love, Shed on us from above Thine own bright ray \" Few characters in Church history are more in- teresting than St. Bernard of Clairvaux, w T ho flourished in the eleventh century. He belonged to a noble French family. His mother was a woman of rare ability and character, and her son 24 5jgmtt SrauaarwL inherited many of her virtues. Physically he was far from rugged. He had a slight, stooping figure, and pale, hollow cheeks. His hair was thin and white. Contrary to the custom of the times, he wore a beard, which was tinged with red. But writers speak of his "angelic counte- nance/' his "dovelike eyes," and his "benevolent smile." If, like Paul, he was frail in body, like Paul he was mighty in spirit. He was a Cistercian monk of the severest type. In early manhood he injured himself by his extreme penances and self-inflicted tortures. In later life he rejected the doctrine of penances and discouraged their practice. His ability and piety were so marked that at the early age of thirty he was sent out to found a new monastery. The site selected was a valley called "Worm- wood" because it had formerly been the haunt of a band of robbers. Bernard rechristened it "Clairvaux," or "Beautiful Valley." This was the first of a hundred and sixty monasteries founded by St. Bernard. So zealously did he labor for their welfare, and so greatly did they prosper through his efforts, that they were called after him, "Bernardines." But he was much more than a monk ; he was a missionary. One of his first acts upon entering the monastic life was to persuade his brothers and sister to do the same. Anmnt Sjgmnfl nf tlj* GH|urrli. 25 He lived during the days of the Crusades. During his childhood the first Crusade had gone to the Holy Land, and founded the kingdom of Jerusalem. After an existence of several dec- ades it was in danger of being conquered by the infidels. Bernard traveled all through Europe urging the princes and bishops to undertake a new crusade which would save the holy places from profanation. The art of preaching had declined, but Ber- nard revived it. His appeals were so earnest and eloquent that they won every one to his cause. After hearing his sermons, profligate nobles and worldly ladies would tear strips from his robe and sew them to their own garments in the form of a cross. The people came to look upon him with a reverence almost amounting to awe. They Called him the "holiest monk that ever lived" and the "last of the Fathers/' It is said that Guilliame, Abbot of St. Thierry, admired him so much that, could he have chosen his lot from all the world had to offer, he would have chosen nothing else than to remain always with that man of God, as his servitor. Hilbert, Bishop of Treves, actually traveled to Rome to ask the pope to relieve him of his charge, that he might spend the rest of his days at Clairvaux with St. Bernard. Bernard's own monks called him father, and he regarded them as his .children. 26 ijgmn SrotHttrw. He steadily refused all offers of preferment. He was content to remain an abbot ; but it was an abbot with the powers of a pope. Step by step he had risen to the place of superiority. Princes sought his advice, and popes asked his support in a time of conflict. He dictated to kings and reproved bishops. He took a leading part in all the controversies of his day. "No private Churchman ever held a greater personal influ- ence over an age." He held his power, however, without fawn- ing on officials ; he was not the slave of the Church. He rejected many of her erroneous doctrines, and reproved her pernicious practices. In his eyes the images and emblems were no or- naments to the churches. "They divert the minds of the hearers/' he said. He condemned the luxurious lives of many of the primates of the Church, and the corruption which had crept into the ecclesiastical government. He did not revere Rome nor regard it as a sacred city. He was as holy as he was great. Luther said of him, "If ever there was a pious monk who feared God it was St. Bernard, whom alone I hold in much higher esteem than all the other monks throughout the globe." He had power and honor, and could have had wealth and office if he had wished them, but he realized that none of these things could satisfy. He wrote : Attrtott Jfymtta of llj? QHjurrfi. 27 "Jesus, Thou Joy of loving hearts ! Thou Fount of life ! Thou Light of men ! From the best bliss which earth imparts, We turn unfilled to Thee again." It is said that "there is no essential doctrine of the Gospel that he did not embrace with zeal, defend by argument, and adorn by life." In his creed faith was joined with love and holy living. The* long hours of worship and meditation were no hardship. He wrote : "We taste Thee, O Thou Living Bread, And long to feast upon Thee still ; We drink of Thee, the Fountain Head, And thirst our souls from Thee to fill !" Love for Christ seems to have been a passion with him, for in another hymn are these words : "Jesus, the very thought of Thee With sweetness fills the breast; But sweeter far Thy face to see, And in Thy presence rest. No voice can sing, no heart can frame, Nor can the memory find A sweeter sound than Jesus' name, The Savior %i mankind." And again : " 'T is Thee I love, for Thee alone I shed my tears and make my moan ; 28 Sjgum QtoaassmL Where'er I am, where'er I move, I meet the Obj ect of my love. Insatiate to this Spring I fly ; I drink, and yet am ever dry : Ah! who against Thy charms is proof? Ah ! who that loves, can love enough ?" It would seem impossible for such love ever to grow cold, yet Bernard prayed : "O make me thine forever; And should I fainting be, Lord, let me never, never Outlive my love to Thee !" His prayer was answered. He died exhorting his companions to abound in good works. His last words were, with tears in his eyes, "I am in a strait betwixt two; having a desire to be with Christ, which is far better, nevertheless the love of my children urgeth me to remain below." But not all the people were as pure and de- voted as St. Bernard. Those were dark days for the Church. In that very century the sale of in* dulgences became common. The indulgence was a written statement to the effect that if the buyer repented of his sins and did penance he would be forgiven and would be exempt from punishment in this life and the life to come. Frequently the buyer was not the only one that received the bene- Attront SjgtmtH nf ttj* OUjurrlj, 29 fits of the forgiveness. His family, and even his descendants shared the forgiveness. Although repentance was always stated as a condition, it was seldom heeded. The corruption and moral degradation which resulted from this practice can hardly be imagined. It even became possi- ble for a man who was plotting evil to buy an in- dulgence, and then commit the crime. Other great evils crept in, among them simony, or the selling of Church offices to the highest bidder. In short, spiritual wickedness was enthroned in high places. The Vatican itself was no exception. Under such conditions was it any wonder that another monk, Bernard of Cluny, wrote? — "The world is very evil, The times are waxing late; Be sober and keep vigil, The Judge is at the gate ; The Judge that comes in mercy, The Judge that comes with might, To terminate the evil, To diadem the right." Or that his thoughts should turn toward heaven, and that he should express his feelings thus? — "For thee, O dear, dear country Mine eyes their vigils keep ; For very love, beholding Thy happy name, they weep. 3° ifamn Stroma. The mention of thy glory Is unction to the breast, And medicine in sickness, And love, and life, and rest." He goes on describing the beauties of heaven, and at length exclaims : "Jerusalem the golden, With milk and honey blest, Beneath thy contemplation Sink heart and voice oppressed; I know not, O I know not, What social joys are there; What radiancy of glory, What light beyond compare." To a man whose only home was a small cell scantily provided with the rudest furniture; whose only occupation was a constant round of ritualistic services relieved by a few hours of manual labor; whose only society was that of the other brethren of his monastery, — to such a man the "social joys" of heaven must have been a delightful prospect. The fact that "Jerusalem the golden" is in all the leading Church Hymnals is proof that its sentiment still appeals to the human heart. These hymns are taken from a Latin poem of three thousand lines. The meter is so difficult that the author claimed that he had the special in- spiration of God while writing it. Attrmtt llfijmnfi of tlj* GUfttrrij. 3 1 We have in our books to-day a song which the Crusaders sang on their way to the Holy Land. Here is the translation of the first stanza. It is beautiful in its simplicity : "Fairest Lord Jesus Ruler of all nature, O Thou of God and man the Son! Thee will I cherish, Thee will I honor, Thee my soul's glory, joy and crown." Marching through the forests and fields of Europe, the army must have appreciated the imagery of the second stanza : Fair are the woodlands, Fair are the meadows, Clothed in the blooming garb of spring; Jesus is fairer, Jesus is purer, Who makes the woeful heart to sing." To the thirteenth century belongs the Dies Irae, "the sublimest Latin hymn of the Church/' All during the Middle Ages Christ's second :coming was expected at any time. In the year iooo the belief that His advent would be soon was so general that men sold their property and gave up their business. This being the case, it was no wonder that the monks dwelt upon it in 32 ifgmn erasures. their meditations, and made it the subject of some of their hymns. This one calls the Judg- ment the "Day of Wrath," and pictures the ter- ror with which the day will be attended for the wicked : "What the fear, what the quaking, When the Judge His way is taking. Strictest search in all things making !" A translator, Dr. Coles, says, "Every line weeps. Under every word and syllable a living heart throbs and pulsates." A large part of the poem is a plea for mercy in view of that day : "Vengeance, Lord, be then Thy mission ; Now of sin grant free remission Ere that day of inquisition IV Dr. Samuel Johnson could not read the hymn without bursting into tears. Hardened sinners have been deeply affected by it. "Indeed it stands alone in its power over the mind." There is another Latin hymn on the Judgment which calls it a day of light, and describes the joys of the righeous. It begins : "Lo, the day, the day of life, Day of unimagined light" There are several hymns which are so an- cient that their origin and authorship are lost. Atttfott ^gurns of tlj* GUfurrff. 33 Among these is the "Te Deum Laudamus. ,, Some one has beautifully said, "The Te Deum is the shrine round which the Church has sung her joys for centuries." The ritual of the Roman Catholic Church requires that it be used in the three supreme acts of solemn worship, — the con- secration of a bishop, the coronation of a king, and the consecration of a virgin. Three-fourths of the words are Scripture, which gives it more the form of an anthem than of a hymn for con- gregational singing. The "Gloria in Excelsis" is the most ancient doxology of the Church. It may have been the angels' song originally, to which the prayer was added. In this form it has been used for ages — perhaps since the first century. The English poet Bede tells us that it has been used by the Oriental, Latin, and Anglican Churches, and that it was in- troduced into the Latin Church as early as the reign of Hadrian. It is now used in nearly all the Churches in the communion service. Another hymn deserves mention, and that is the "Veni Creator Spiritus." Who wrote it no one knows. Some authorities claim that it is the work of Gregory the Great; others favor Char- lemagne as the author. Whoever wrote it, all agree that it is a great hymn. It was the earliest Pentecostal hymn of the Church, and as such marks the beginning of her worship of the Holy 3 34 Sjgmtt (SxtmtxrttL Spirit as God, after a long contest. "But that battle had rolled away ; not even its most distant echoes are heard in the hymn; and the 'Veni Creator Spiritus' is not a battle-song, not even one of victory, but of praise and triumph in the enjoyment of the fruits of victory." A striking characteristic of the earliest hymns of the Church is that they are songs of Christ. To their writers Christ seems to have been a liv- ing person, whom they knew and loved, in whose companionship they delighted, and whose face they could almost see. CHAPTER II. Sfjjtttttn tit t\p SttfarmatuitL The: fate of Protestantism was hanging in the balance. Charles V had come to the throne with the avowed purpose of rooting out the heresy. Before his coronation he sent forth a letter summoning the States of Germany to a Diet at Augsburg. The language of this letter was very conciliatory, as will be seen by the fol- lowing extract : "Let us put an end to all discord. Let us re- nounce our antipathies. Let us offer to our Savior the sacrifice of all our errors. Let us make it our business to comprehend and weigh with meekness the opinions of others. Let us an- nihilate all that has been said on both sides con- trary to right, and let us seek after Christian truth." The Protestants were not deceived, however ; they knew that, little by little, they would be forced to surrender their faith. To prevent this and to strengthen their position, the four great 35 36 Ijgmn QrmmttB. Protestant theologians, Luther, Melanchthon, Jonas, and Pomeranus, prepared what is known in history as the Confession of Augsburg. It is a document stating what the Protestants believed to be the essential doctrines of faith. The authors of the Confession asked permis- sion to present it to Charles in person. But John, the Elector of Saxony, at whose request it was prepared, replied : "God forbid! I also desire to confess my Lord." Accordingly, he himself started a few days later for Augsburg. No one could tell what the result would be; but all realized the dangers he would encounter. His friends felt very anxious, and general prayers were offered for his safety. In this time of suspense, Martin Luther wrote his great hymn which is a free version of the forty- sixth psalm : "A mighty fortress is our God, A bulwark never failing: Our Helper He, amid the flood Of mortal ills prevailing. Did we in our own strength confide, Our striving would be losing; Were not the right man at our side, The man of God's own choosing. Dost ask who that may be? Christ Jesus, it is He; Jfymttfi of tl|£ Sfofnrmattatu 37 Lord Sabaoth is His name, From age to age the same, And He must win the battle." The hymn became popular immediately. It was sung in Augsburg before the diet closed. All the Churches in Saxony used it in their services. It comforted and inspired many hearts. Even Luther himself, when especially perplexed, would say to his friend Melanchthon, "Come, Philip, let us sing the forty-sixth Psalm." After Luther's death, Melanchthon and some friends went to Weimar. One day they heard a little girl singing this hymn. Melanchthon, addressing the [child, said : "Ye know not what great hearts ye are comforting." The hymn has been called the "Marseillaise of the Reformation." Frederick the Great said, "It is God Almighty's Grenadier March." Luther wrote several other hymns. One was written in commemoration of the death of the first martyrs of the Reformation. These were Henry Voes and John Esch, young Augustinian monks. They declared their belief that the priest had no power to forgive sins ; that it belonged to God alone. When asked to recant, they replied boldly, "We withdraw nothing; we would rather die for the faith." They were soon given the opportunity. With- 3 8 $f$mn Gtr*amtr*£. cut wavering, they prayed, repeated the Apos- tles' Creed, and, as the flames rose around them, sang the "Te Deum Laudamus." This is what Luther says : "The Father hath received Their latest living breath; And vain is Satan's boast Of victory in their death : Still, still, though dead, they speak, And, trumpet-tongued, proclaim To many a wakening land The one availing Name/' Luther's Cradle hymn beginning : "Away in the manger, No crib for his bed," was written for his son Hans. It shows that the intrepid Reformer had a child's heart in his breast. But Luther did more than write a few hymns. He "gave the German people their hymn-book as well as their Bible." Speaking of music, he said, "I want this beautiful ornament to serve God and His Christian people." To this end he not only wrote hymns himself, but asked others to com- pose them. He wrote to his friend Spalatin : "It is my intention, after the example of the fathers, to make psalms for the German people ; iijgmtta nf ilf* SUfnrmatUm. 39 that is, spiritual songs, whereby the Word of God may be kept alive among them by singing. We seek, therefore, everywhere for poets. Now, as you are a master of the German tongue, and are so mighty and eloquent therein, I entreat you, join hands with us in this work, and turn one of the psalms into a hymn according to the pat- tern (f. c, an attempt of my own) which I send you. But I desire all new-fangled words from the court to be left out ; that all words should be quite plain and common, such as common people may understand ; yet pure and skillfully handled. And next, that the meaning should be given Clearly and graciously, according to the sense of the psalm itself." For music, Luther introduced the folk-songs into the Church service, and substituted them for the Gregorian chants. This change enabled the congregation to join in the singing. He also formed a chorus of singers which met every week at his house. The result was that sacred music was no longer confined to the Church choir on Sunday and Saints' days. Hymns were now sung in the home, in the field, in the workshop, and on the battlefield. A Romanist impatiently declared, "The whole people is singing itself into the Lutheran doctrine." He was right The sing- 40 ^tjmn (SxmBKXtB. ing of hymns was a very important means by which the Reform doctrines were spread. In 1597 a fearful pestilence swept over the province of Westphalia, in Germany. In a short time fourteen hundred people died. Philip Nicolai, who w T as a pastor in Urma at the time, saw the funeral processions pass his window. He turned away and read St. Augustine's "City of God." Inspired by the reading he wrote the hymn beginning : "Awake, awake, the night is flying." One of the immediate results of the Reforma- tion was the Thirty Years' War, which lasted from 1618 to 1648. On the morning of November 6, 1632, when the Protestant forces were ready for battle, the leader, Gustavus Adolphus, King of Sweden, knelt before the line and prayed : "O Lord Jesus Christ, bless our arms and this day's battle for the glory of Thy holy name." When he had finished, the soldiers sang "Ein feste Burg," and, as they took up their march : "Fear not, O little flock, the foe Who madly seeks your overthrow; Dread not his rage and power; What though your courage sometimes faints ? This seeming triumph o'er God's saints Lasts but a little hour. Fear not, be strong ! Your cause belongs To Him who can avenge your wrongs; Leave all to Him, your Lord : Though hidden yet from mortal eyes, Salvation shall for you arise; He girdeth on His sword !" The conflict was severe, and Gustavus fell mortally wounded. His last words were : "I seal with my blood the liberty and religion of the German nation. My God, my God, — alas! my poor queen. " "Protestant Germany was saved not by her armies or her princes, but by the heart of that one hero given of God." Although dis- mayed at his death, his army was victorious. This is the story of the hymn. Many think that Gustavus wrote it himself after his victory at Leipsic, and that his chaplain, Dr. Jacob Fabri- cius, put it in perfect metrical form. Whether it is his composition or not, it is called the "Battle Hymn of Gustavus Adolphus." It is always sung at the meetings of the Gustavus Adolphus Asso- ciation. This is a society for the promotion of Protestantism. "Now thank we all our God/' was written near the close of the Thirty Years' War. The author, Martin Rinkart, was the pastor in a small town. His sufferings during the war were almost indescribable. Soldiers were quartered in his house, and his goods were plundered. A terrible 4 2 Sjgmtt Stoaaurw. pestilence visited the town, and in one year eight thousand people died. Rinkart buried four thou- sand himself. Famine followed the pestilence. Rinkart's house was surrounded with beggars, and he gave away all that he had, saving only the scantiest provision for his own family. He had to mort- gage his income for several years in advance in order to clothe them. At length, when the Swedes imposed a tax of three thousand florins on the province, Rinkart interceded personally with the general, and suc- ceeded in getting it reduced to two thousand florins. No wonder that, when at length there was a prospect of peace, Rinkart wrote : "Now thank we all our God, With heart, and hands, and voices, Who wondrous things hath done, In whom His earth rejoices; Who from our mother's arms Hath blessed us on our way With countless gifts of love, And still is ours to-day." It has been called the German Te Deum, and takes rank only second to Luther's hymn. Fred- erick the Great's army sang it after the battle of Leuthen, and constantly during the Franco- Prussian War. JSjgmna of tlf* Krfimnatuitu 43 Two other men, although they belong to a lit- tle later period, may be mentioned in this chapter. They are Paul Gerhardt, of Germany, and Rich- ard Baxter, of England. The former has been called "the sweet singer of Germany/' Although he did not have the struggles of Luther, yet his life was filled with trials and disappointments. He did not receive Holy Orders until late in life. In 1664, King William IV issued an edict requiring the min- isters of the Lutheran and the Reformed Churches to abstain from attacking each other in the pulpit. All the beneficed ministers were expected to sign it. Gerhardt refused, and in consequence lost his parish. For some time he was without work or prospect of work. During this time he probably wrote his "Hymn of Trust :" "Commit thou all thy griefs And ways into His hands, To His sure trust and tender care Who earth and heaven commands, Thou on the Lord rely, So, safe, shalt thou go on ; Fix on His work thy steadfast eye, So shall thy work be done." The ground of his confidence is disclosed in the following lines taken from another of his hymns, 44 ijgmn tBvtnmtt*. "Here I can firmly rest; I dare to boast of this, That God, the highest and the best, My Friend and Father is. Naught have I of my own, Naught in the life I lead; What Christ hath given, that alone I dare in faith to plead. At cost of all I have At cost of life and limb. I cling to God who yet shall save ; I will not turn from Him." Miss Winkworth, speaking of Gerhardt in her book, "Christian Singers of Germany," says : "His hymns seem to be the spontaneous out- pouring of a heart that overflows with love, trust, and praise." The following lines are such an outpouring : "Jesus, Thy boundless love to me No thought can reach, no tongue declare; O knit my thankful heart to Thee, And reign without a rival there : Thine wholly, Thine alone, I am ; Be Thou alone my constant flame. O grant that nothing in my soul May dwell, but Thy pure love alone: O may Thy love possess me whole, My joy, my treasure, and my crown: Strange flames far from my heart remove; My every act, word, thought, be love." %mtus of % ffitffarmatfcttL 45 His confidence was rewarded. The Elector of Saxony invited him to become the Archdeacon of Liibben in Saxony. He accepted the position and there spent the last years of his life. "His ser- mons were full of charity and tenderness, and his conduct consistent and above reproach." Richard Baxter's life covers nearly the sev- enteenth century. During the English Revolu- tion he favored the king's cause. But although a Tory in politics he was a Puritan in character. He was a bitter opponent of absolute power and oppression. He was a Nonconformist clergyman of the English Church. His views made him many enemies, both in Church and State. He was accused of heresy, and arrested a number of times. At length, when he was seventy years old, he was brought before the infamous Judge Jeffreys on the charge of sedition and hostility to the episcopacy. He was fined five hundred marks. As he could not pay, he was imprisoned for eighteen months, and then pardoned. He was the author of "The Saint's Everlasting Rest," which has long been a classic among devotional books. He also wrote the following hymn of personal consecration for himself: "Lord, it belongs not to my care Whether I die or live ; To love and serve Thee is my share, And this Thy grace must give. 46 8jgmn Ett&BtxttB. My knowledge of that life is small; The eye of faith is dim : But 't is enough that Christ knows all, And I shall be with Him." There was reform within the Romish Church as well as without. Not all the saints were Prot- estants. At the very time that Luther was thun- dering against the abuses of the Church, a devout Roman Catholic was having great success as a missionary in India and Japan. His name was Francis Xavier. He was one of the founders of the Order of Jesuits. Although this society is infamous in history for its persecutions, and is in disfavor at the present time for its political intriguing, yet originally it was a missionary or- ganization. The members pledged themselves to go into some foreign field. Xavier did not carry out his pledge for many years. But finally he sailed for India; and the last years of his life were spent there and in Japan. It is said that he used to go through the streets of the cities where he labored, ringing a bell to call the people to confessional. His success was great, but tran- sient. He baptized multitudes, but their conver- sion was more a change of religion than a change of heart. However, Xavier himself was a devout and zealous man, although some of his methods may fljjjmttB of tlj* JkfnrmaiUm. 47 be questioned. He wrote the following hymn which reveals a devotion equal to St. Bernard's : "My God, I love Thee, not because I hope to gain a heaven thereby, Nor yet because who love Thee not Are lost eternally. Not from the hope of gaining aught, Not seeking a reward, But as Thyself hast loved me, O ever-loving Lord ! So would I love Thee, dearest Lord, And in Thy praise will sing; Solely because Thou art my God, And my most loving King." "Jerusalem, my happy home/' was also writ- ten about this time, and probably by a Roman Catholic. It is worthy to be classed with the "heaven hymns" of Bernard of Cluny. The hymns of the Reformation and the suc- ceeding period have a stern character. They are apt to be doctrinal and pervaded with sever- ity. But Mrs. Charles says they speak of confi- dence in God, in trial and conflict. They call Him a Rock, Fortress, and Deliverer. CHAPTER III. For two hundred years the English Churches sang nothing but metrical psalms. The words were usually unpoetic, and the music heavy and slow. These qualities made their rendering very tedious. One day the young Isaac Watts com- plained of them to hTs father, and, in the course of the conversation, expressed the opinion that he could write better hymns himself. His father encouraged him to try. He wrote the hymn be- ginning: "Behold the glories of the Lamb, Amidst His Father's throne; Prepare new honors for His name, And songs before unknown." It was sung in the church the next Sunday. The people were so delighted with it that they asked him to write another. This was the beginning of his life-work. In the next few years he wrote many hymns. At the age of twenty-four Watts entered the 48 Wntta, Snfc&ribg?, unit Sforotatu 49 ministry of the Independent Church, and became one of the greatest preachers of his time. His ideal for sermons was as high as his ideal for hymns. He expresses it thus : "That is a good sermon which draws my heart nearer to God; which makes the grace of Christ sweeter to my soul, and the (Commands of Christ easy and delightful; that is an excellent discourse, indeed, which enables me to mortify some unruly sin, to vanquish some strong tempta- tion, and weans me from the enticements of this lower world; which bears me above all the dis- quietude of this lower life, which fits me for the hour of death, and makes me desirous of ap- pearing before Jesus Christ, my Lord." In another place he says, "Divine love did not send dreaming preachers to call dead sinners to life." It seems unfortunate that a preacher with such ideals should have a short ministry. But Watts had injured himself in childhood by overstudy. It is said that he commenced the study of Latin at four years of age, Greek at nine, French at ten, and Hebrew at thirteen. He was so diligent in his application to his work that he did not take proper recreation and rest. The re- sult was that when he reached manhood he was practically an invalid. Most of the work of his parish had to be done by an assistant. After he was thirty-eight he seldom even preached. 4 50 jSjymtt GFrauitraL But his ill-health did not impair his useful- ness. Indeed, it broadened the sphere of his influ- ence. James Montgomery says: "Every Sab- bath, in every region of the earth where his na- tive tongue is spoken, thousands and tens of thou- sands of voices are sending the sacrifices of prayer and praise to God in the strains he pre- pared for them a century ago." As metrical versions of the Psalms were the hymns of that time, Dr. Watts founded many of his hymns on the Psalms. Indeed he published a Psalter. Many of the pieces it contained were very ordinary compositions, yet the book, as a whole, was far superior to any previous Psalter. "O God, our help in ages past," was perhaps the greatest piece in the book. The people appre- ciated the value of this new version of the Psalms, and four thousand copies were sold the first year. But Watts was too original to confine himself to the Psalms. He said: "What need is there that I should wrap up the shining honors of my Redeemer in the dark and shadowy language of a religion forever abolished?" So, long before he published his Psalter, he published a volume called "Hymns and Spiritual Songs." It was the first attempt ever made in England to supersede the Psalter. Consequently it met with bitter op- position. Devout persons regarded it as sacrile- gious to sing uninspired hymns. For nearly thirty years his best hymns were excluded from the Church services. The people called them "Watts's Whims." Some congregations were actually split because of their introduction. But the day was coming when their merits would be appreciated. When that time did come, the Eng- lish Churches were as prejudiced in favor of Watts as they had previously been bitter in oppo- sition. For a century his were the only hymns sung in the Independent Churches. Indeed, it is said that if a hymn by another author was an- nounced, some of the congregation would sit down, taking that way to express their disap- proval. To-day few Christmas hymns are more popu- lar than "Joy to the world! the Lord is come." To the pessimist who is always insisting that the world is growing worse, the Church might well reply in the language of the last stanza : "He rules the world with truth and grace, And makes the nations prove The glories of His righteousness, And wonders of His love." He makes them prove it. His missionary hymn stands second only to Heber's. It was probably never sung under more 52 Sfgmtt J&rtmxn*. impressive circumstances than on Whitsunday, 1862. The natives of Samoa, Tonga, and Fiji had recently received a charter exchanging their heathen government for a Christian one. On this particular day five thousand natives met un- der a banyan-tree and sang : "Jesus shall reign where'er the sun Does his successive journeys run." Then, in truth, did "The princes meet, To pay their homage at His feet; While western empires own their Lord, And savage tribes attend His word." It is said that when Commodore Perry's fleet was in the Japanese Harbor, ngotiating the treaty of 1854, the crew sang at Divine worship, — "Before Jehovah's awful throne Ye nations bow with sacred joy; Know that the Lord is God alone, He can create, and He destroy." Dr. Watts's hymns are filled with invitations to worship. Here are a few : "Come, let us join our cheerful songs With angels round the throne;" and, and, JUatta, Bo&br%j>, mil Jforotnn. 53 "Come, sound His praise abroad, And hymns of glory sing;" "Let all on earth their voices raise, To sing the great Jehovah's praise, And bless His holy name." Once again, "Come, ye that love the Lord, And let your joys be known." These examples might be multiplied indefinitely. The author had evidently tasted the joys of Chris- tianity. His masterpiece is in quite a different vein. Yet only one who truly worshiped could write : "When I survey the wondrous cross On which the Prince of glory died, My richest gain I count but loss, And pour contempt on all my pride. ,, It is a hymn of meditation and consecration. In the last stanza he says : "Were the whole realm of nature mine, That were a present far too small ; Love so amazing, so divine, Demands my soul, my life, my all." In this stanza the author makes a striking com- parison between the value of the human soul and 54 ijjjmtt 5Jr*asurwL that of "the whole realm of nature." The hymn is one of the finest in the language. Some au- thorities 'consider it one of the best ten; others place it among the first six. Dr. Watts never married. He loved a gifted young woman ; but when he proposed marriage, she replied that " while she admired the jewel, she could not admire the casket that held it." Soon afterwards Watts wrote a hymn which he entitled, "Love to the creature dangerous." It reveals both the bitterness of the disappointment and the completeness of his triumph over it. Here are a few selected lines : "Our dearest joys, our nearest friends, The partners of our blood, How they divide our wavering minds And leave but half for God ! My Savior, let Thy beauties be My soul's eternal food ; And grace command my heart away From all created good." During the lonely years that followed he had a friend in Sir Thomas Abney, under whose hos- pitable roof he spent the last thirty-six years of his life. It is a singular fact that a man who never had children of his own should be the first one to write hymns for children. Yet Dr. Watts's Watte, Butortog*, anb Sfomintu 55 "Divine and Moral Songs" was the first of its kind. It was written for Sir Thomas's children, and contained the famous songs : "How doth the little busy bee Improve each shining hour/' and, "Let dogs delight to bark and bite." The cradle song beginning, "Hush, my babe, lie still and slumber," was the best piece in the collection. Although famous in their day most of these pieces are only memories now. In general, Dr. Watts's hymns are character- ized by stateliness and majesty. They are solemn, and yet glad ; ardent, and yet grand. "They lean rather to a reverential faith than a penitential fear." The following story is told of how he replied to a man who reflected on his personal appear- ance, which was insignificant. One day, when he was in a coffee-house, some one asked in- credulously, "Is that the great Dr. Watts?" Watts heard him and replied : "Were I so tall to reach the pole, Or grasp the ocean in my span, I must be measured by my soul — The mind 's the standard of a man." 56 ISfgmtt QxmBtvct*. His soul was great. At length, after seventy- four years of service, he was called to join the choir above. The frail, worn-out body was laid to rest in Bunhill, a Puri- tan cemetery in London, where Daniel Defoe and John Bunyan were already buried. Christians of all denominations united in rais- ing a monument to him at Southampton, which had been his home. His bust has a place among the immortal poets in the British Museum, "where it commands larger respect than the busts of kings." But perhaps his greatest monument is his hymns, and his chief honor, to be the recog- nized founder of modern hymnody. Philip Doddridge came soon after Watts, and imitated his style. Yet there are marked differ- ences. His hymns lack the grandeur of Watts's, but they "reflect the wide sympathy and gentle, unaffected goodness of their author." Instead of expressing joy in worship, they express joy in service, as witness : "My gracious Lord, I own Thy right To every service I can pay, And call it my supreme delight To hear Thy dictates, and obey. What is my being but for Thee, Its sure support, its noblest end? 'T is my delight Thy face to see, And serve the cause of such a Friend." •Matte, SaMirtfcg*, ani Jfemtan. 57 Duty was no irksome task — :< How gentle God's commands ! How kind His precepts are V Again, W, T is to my Savior I would live, To Him who for my ransom died; Nor could all worldly honor give Such bliss as crowns me at His side. His work my hoary age shall bless, When youthful vigor is no more; And my last hour of life confess His dying love, His saving power." When care and sorrow did weigh upon him, he meditated upon the providence of God, and came to this conclusion : "His goodness stands approved Down to the present day : I '11 drop my burden at His feet, And bear a song away." These lofty ideals were no mere sentiment with him. Although very delicate, he was ac- customed to awake at five o'clock in the morn- ing and sing : "Awake, my soul, to meet the day; Unfold thy drowsy eyes, And burst the heavy chain that binds Thine active faculties." 58 2jj}mn l&vtwmxta. When he reached the stanza, "Pardon, O God, •my former sloth, And arm my soul with grace, As, rising, now I seal my vows To prosecute Thy ways," he would leave his bed and prepare for his day's work. By beginning the day thus he kept the intention expressed in the stanza : "High Heaven, that heard the solemn vow, That vow renewed shall daily hear, Till in life's latest hour I bow, And bless in death a bond so dear." He was a minister of the Independent Church. In addition to his pastoral cares, he assumed, in 1729, the presidency of a Theological Institute of two hundred students. He appreciated the re- sponsibilities of his position. Some one has said : "Seldom has there been a more laborious or conscientious life than that of Doddridge. To serve his Divine Master was the ruling principle of his heart, and to the advancement of the sacred cause he brought all the energies of an active mind, and all the stores of an almost boundless knowledge, daily to bear. Many students re- sorted to him from all parts of the kingdom, and amongst these not a few rose to distinction, not among Dissenters only, but among the Estab- JBatta, Sntortig*, mb Ktwfam. 59 lished Churches of England and Scotland, in America, and even in Holland. " Concerning the sacred calling Doddridge wrote : "Let Zion's watchmen all awake, And take the alarm they give ; Now let them from the mouth of God Their solemn charge receive. 'T is not a cause of small import The pastor's care demands; But what might fill an angel's heart, And filled a Savior's hands." Although Doddridge enjoyed his work, the strain proved too much for his strength. While yet in the prime of life his health failed, and he was sent by his friends to Lisbon, in the hope that he would improve. However, he died there in 175 1, aged forty-nine years. He was ready and anxious to go. Even years before, he had written to his wife : "It is pleasant to read ; pleasant to compose ; pleasant to converse with friends at home ; pleas- ant to visit those abroad — the poor, the sick; pleasant to go out and preach the Gospel to poor souls that are hungry for it, and some dying without it; pleasant on week-days to think how near another Sabbath is ; but O, how much more 60 Ifgmtt Smtamm pleasant to think how near eternity is, and how short the journey through this wilderness, and that it is but a step from earth to heaven I" Two other hymns of his ought to be men- tioned : "Hark, the glad sound! the Savior comes," is considered really his greatest hymn. In it one recognizes Dr. Watts's influence. It is inter- esting to know that his hymn, "O God of Bethel, by whose hand Thy children still are fed," was a favorite with David Livingstone, the ex- plorer. He learned it in childhood, and while traveling in Africa often read it aloud. After- wards when his body was brought to England and interred in Westminster Abbey, this hymn was sung at the funeral. John Newton had a more varied career than either Watts or Doddridge, yet he served the Church in a similar way. He had a devout mother, who early dedicated him to the Chris- tian ministry. When he was four years old she began to train him for his future work. But after only three years she died, and he was left to fol- low his own way. At eleven he went to sea with his father. His surroundings were detrimental to his character. He became very profane and •Paffa, Itobbrtbg*, mb Jforofam. 61 wicked. As a result of reading a skeptical book he became an infidel. When about eighteen a press-gang seized him and placed him on the Harwich man-of-war. In time he rose to the position of midshipman. But while the ship lay in Plymouth Harbor, England, he deserted. He was soon caught, however, and treated with such severity that he was glad to be exchanged to a merchantman. The next few years were black ones in his history. The vessel visited the coast of Africa. While there he left it, and hired him- self to a slave-trader. His employer abused and neglected him until he was reduced to pitiful straits. At one time he was on the coast of Af- rica several months without seeing a single white face. It was at this time that he gained the epi- thet "African Blasphemer." He said afterwards, "I know not that I ever met so daring a blas- phemer." But in spite of his wickedness he cared for education. He studied Euclid, and later taught himself Latin. On a voyage back to England he began to read Thomas a Kempis to pass the time. The thought came to him, "What if these things should be true ?" That night there was a fearful storm, and the ship was in peril. Newton was thoroughly awakened. He says: "I began to pray. I could not utter the prayer of faith. I could not draw near to a reconciled God and call 62 Sjgmtt QTratatsras* Him Father. My prayer was like the cry of the raven which yet the Lord does not disdain to hear." He began to study the New Testament. The Parable of the Prodigal Son was a favorite passage, it was so suited to his own case. By the time he reached England he was a changed man. For four years more, however, he engaged in the slave business through ignorance. But when he became more enlightened he gave it up. After some difficulty and delay he became a min- ister in the Established Church. Thus his mother's prayer was answered after a lapse of thirty-five years and a career of evil. While he was pastor at Olney he formed a warm friendship with the poet, William Cow- per. Together they published a book called "Olney Hymns/' Newton said that his hymns, which were by far the greater number, were "the fruit and expression of his own experience." For instance he described his own conversion thus: "In evil long I took delight, Unawed by shame or fear, Till a new object struck my sight, And stopped my wild career. I saw One hanging on a tree, In agonies and blood, Who fixed His languid eyes on me, As near His cross I stood," HattB, Bniftrftg?, anfc Jfomtntu 63 He goes on describing how he was convicted of sin and freely forgiven, and then says : "Thus, while His death my sin displays In all its blackest hue, Such is the mystery of grace, It seals my pardon too." Grace was one of his favorite themes. He wrote in one place : "Amazing grace ! how sweet the sound, That saved a wretch like me ! I once was lost, but now am found, Was blind, but now I see. *T was grace that taught my heart to fear, And grace my fears relieved; How precious did that grace appear The hour I first believed ! Through many dangers, toils, and snares I have already come; *T is grace hath brought me safe thus far, And grace will lead me home. ,, It is said that, while preaching, he would often lean forward on his desk and say with em- phasis: "I never doubted the power of God to save the heathen since he saved me." Newton never tired of singing the praise of the Name he had once blasphemed. Listen : 64 iSfgrnn Qto&Bisrro. "How sweet the name of Jesus sounds In a believer's ear! It soothes his sorrows, heals his wounds, And drives away his fear. Dear Name ! the rock on which I build, My shield and hiding-place; My never-failing treasure, filled With boundless stores of grace ! Jesus, my Shepherd, Savior, Friend, My Prophet, Priest, and King, My Lord, my Life, my Way, my End, Accept the praise I bring I" Again : "As by the light of opening day The stars are all concealed, So earthly pleasures fade away, When Jesus is revealed." Once again : "His name yields the richest perfume, And sweeter than music His voice; His presence disperses my gloom, And makes all within me rejoice." The entire hymn contrasts the gloom of Christ's absence with the joy of His presence. The author had been forgiven much, therefore he loved much. 3$aite, Stfiftrtfcge, anfc Sfcrotmt. 65 Newton preached regularly three times a week even after he was eighty years old. On account of the infirmities of age his friends tried to persuade him that his work of preaching was done. He replied : "What ! shall the old African Blasphemer stop while he can speak ?" But his earthly ministry was almost over. He died in 1807, having preached the Gospel over forty years. CHAPTER IV. In 1790, when Jesse Lee came to New Eng- land for the purpose of introducing Methodism, he stood under the Old Elm, on Boston Common, and sang: "Come, sinners, to the Gospel feast, Let every soul be Jesus' guest : Ye need not one be left behind, For God hath bidden all mankind." In this hymn the author, Charles Wesley, struck the keynote of the Wesleyan Revival. It was the proclamation of a salvation for all, that stirred English society to its very depths, that transformed whole communities, and that finally gave birth to Methodism. The Wesleys had been reared in the Estab- lished Church. Their father, Samuel Wesley, was for many years rector of the Church at Ep- worth, and there Charles was born in 1708. He 66 (partes WwUs* 67 was not a precocious youth, but was "exceed- ingly sprightly and active, and so remarkable for courage and skill in juvenile encounters that he afterwards obtained at Westminster, the title of 'Captain of the school/ " He received a careful training at the hands of his remarkable mother, Susannah Wesley. It is said that she had a personal talk with each of her children on the subject of religion once a week. Charles's turn came on Saturday even- ing. Some of the regulations of the household sound very strict to our ears. For instance, the children were only allowed to cry under their breath. Another one was, that in addressing each other the children should always place "brother" or "sister" before the proper name. Adam Clarke says of them, that "they had the common fame of being the most loving family in the county of Lincoln." While still a youth Charles's character was severely tested. An Irish nobleman by the name of Garrett Wesley made his acquaintance, and wished to adopt him, and make him his heir. Charles appealed to his father to help him de- cide ; but his father refused. Charles decided, finally, to decline the offer. He was destined to belong to a higher nobility. The one who was taken in his stead became the ancestor of the Duke of Wellington, of Waterloo fame. 68 Bjgmtt QtmrnttB. In view of Charles's future, it is interesting to read that his father, on his death-bed, repeat- edly laid his hand upon his son's head and said, "Be steady ; the Christian faith will surely revive in this kingdom ; you shall see it, though I shall not." Wesley was a very devout young man. While a" student in Oxford he and a few companions formed the "Holy Club.'' The object of this organization was to quicken the spiritual life of its members. They not only spent much time in meditation, prayer, and other religious duties, but they did much charitable work. They visited the prisons, taught the children of the poor, and ministered to the sick. This systematic work was probably what gained for them the name of "Methodists." Charles was the first to receive the epithet. In 1735, when John Wesley went to Georgia, Charles went with him. For a year the brothers labored most earnestly for the conversion of the Indians, but the mission proved a failure. Dis- couraged at the result, and ill at ease, Charles returned to London in 1736. He had found that neither mysticism, philanthropy, nor even mis- sionary zeal, could satisfy soul-hunger. Craving he knew not what, he went to sev- eral of his friends when he reached London. They were devout men, but were not able to help (MfarUa Wtahij. 69 him for some time. At length, however, on the twenty-first of May he received peace. The testimony of the great Hebrew hymn- writer might well have been that of Charles Wes- ley, "He hath put a new song in my mouth, even praise unto our God." Up to this time Wesley had written very few hymns, but from this time until his death, "his facility for poetic expression never failed." As a result, the rest of David's prediction was verified: "Many shall see it, and fear, and shall trust in the Lord." Perhaps Wesley's first hymn after his conversion was, — "And can it be that I should gain An interest in the Savior's blood ?" It is without doubt a description of his own ex- perience. No one who had not felt the joys of conversion :could write so graphic an account of the change as is contained in the fourth stanza : "Long my imprisoned spirit lay, Fast bound in sin and nature's night ; Thine eye diffused a quickening ray, I woke, the dungeon flamed with light : My chains fell off, my heart was free, I rose, went forth, and followed Thee." Every line of the hymn throbs with the joy, love, and wonder of a new convert. 7o ISfomn BtmBtxttB. Not long after this he received the living of Isingham; but his earnestness and zeal soon of- fended his parishioners, and he was forcibly driven from the Church. He now entered upon his life-work. His preparation was admirable. He had a strong body, a trained mind, and a consecrated heart. He knew whom he had believed, and he declared Him unto others. The Church doors having been closed against him, he preached wherever he could, — in private houses, on the streets, and in the fields. For several years he traveled al- most constantly, visiting nearly every part of England and Wales. He had many thrilling ex- periences. He was waylaid by robbers, attacked by mobs, exposed in storms, and threatened by opponents. Yet he went on tirelessly, "To serve the present age, My calling to fulfill—" That was the purpose, the ambition, the ruling passion of his life. In all their work, he and his brother John in- sisted upon two great truths. First, that salva- tion was free to all ; second, that every one might know that he was saved. These were revolution- ary doctrines. The former was diametrically op- posed to Calvinism, which was the popular creed QH|arl*0 WroUg. 7 1 in England at that time, and which taught that salvation was for the elect only. The latter had long been forgotten in the formalism of the Es- tablished Church. These heresies, as many con- sidered them, were the cause of much opposition. Many very good people, through ignorance or prejudice, regarded the work with disfavor, and sought to hinder it. But persecution did not silence the reformers. In one troublous time Charles wrote, — "Ye servants of God, your Master proclaim, And publish abroad His wonderful name; The name all-victorious of Jesus extol : His kingdom is glorious, and rules over all," — and inscribed it, "To be sung in a tumult." But he devoted himself chiefly to the lower classes, — prisoners, miners, and outcasts. It was for them he labored and suffered, and they heard him gladly. Why should they not? His mes- sage was, — "The year of jubilee is come ! Return, ye ransomed sinners, home." But he not only wrote hymns of general in- vitation and helpfulness ; he also wrote them for the use of special classes for whom he labored. For criminals condemned to death he wrote this humble plea : 72 Hfxpim Q>vm$nr?8. "We have no outward righteousness, No merits or good works to plead; We only can be saved by grace ; Thy grace, O Lord, is free indeed/' He had great success among the Kingswood colliers. They were very ignorant and desper- ately wicked. After a revival in which many were converted, Wesley wrote for their use, — "Glory to God, whose sovereign grace Hath animated senseless stones, Called us to stand before His face, And raised us unto Abrah'm's sons. The people that in darkness lay, In sin and error's deadly shade, Have seen a glorious gospel-day In Jesus' lovely face displayed." It was among these people that the custom of observing watch-night originated. In the old days they had been used to spending their Sat- urday nights in the ale-house ; but after their con- version they spent the night in prayer. The first meeting was held December 31, 1740, at the sug- gestion of James Rogers, a fiddler, and a leader in their former revels. The zealous converts held a watch-night meeting once a month at first ; later, once a quarter; and finally, once a year. For their use on su