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I lay my sins on Jesus
Author: Horatius Bonar Meter: 7.6 Appears in 553 hymnals Lyrics: 1 I lay my sins on Jesus,
The spotless Lamb of God;
He bears them all, and frees us
From the accurséd load.
I bring my guilt to Jesus,
To wash my crimson stains
White, in His Blood most precious,
Till not a spot remains.
2 I lay my wants on Jesus;
All fullness dwells in Him;
He heals all my diseases,
He doth my soul redeem.
I lay my griefs on Jesus,
My burdens and my cares;
He from them all releases,
He all my sorrows shares.
3 I long to be like Jesus,
Meek, loving, lowly, mild;
I long to be like Jesus,
The Father's holy Child;
I long to be with Jesus,
Amid the heavenly throng,
To sing with saints His praises,
To learn the angels' song. Topics: The Order of Salvation Faith and Justification; Quinquagesima Sunday; Sundays in Lent; Lent, Second Sunday; Lent, Fifth Sunday; Passion Week; Fourteenth Sunday after Trinity; Seventeenth Sunday after Trinity; Nineteenth Sunday after Trinity; Twenty Second Sunday after Trinity Used With Tune: DENMARK
I lay my sins on Jesus
Sometimes a Light Surprises
Author: W. Cowper Meter: 7.6 Appears in 404 hymnals Topics: Consecration and Fellowship Scripture: Habakkuk 3:18 Used With Tune: WATERFORD
Sometimes a Light Surprises
The precious seed of weeping
Author: Miss Winkworth; Charles John Spitta Meter: 7.6 Appears in 10 hymnals Lyrics: 1 The precious seed of weeping
To-day we sow once more,
The form of one now sleeping,
Whose pilgrimage is o'er.
Ah, death but safely lands him
Where we too would attain;
Our Father's voice demands him,
And death to him is gain.
2 He has what we are wanting,
He sees what we believe;
The sins on earth so haunting
Have there no power to grieve;
Safe in His Saviour's keeping
Who sent him calm release;
'Tis only we are weeping,
He dwells in perfect peace.
3 The crown of life he weareth.
He bears the shining palm,
The "Holy, holy," shareth,
And joins the angels' psalm;
But we poor pilgrims wander
Still through this land of woe,
Till we shall meet him yonder,
And all his joy shall know. Topics: Death and Eternity Burial; Easter Eve Used With Tune: O HAUPT VOLL BLUT Y. WUNDEN
The precious seed of weeping
[All glory, laud, and honor]
Meter: 7.6 Appears in 525 hymnals Tune Person: Melchior Teschner Tune Key: C Major Incipit: 15567 11321 17151 Used With Text: All glory, laud, and honor
[All glory, laud, and honor]
MUTUAL LOVE
Meter: 7.6 Appears in 2 hymnals Tune Person: William Walker Incipit: 13321 31123 16113 Used With Text: O when shall I see Jesus
MUTUAL LOVE
True experience
Hymnal: A Selection of Psalms and Hymns #CCLXXXI (1790) Meter: 7.6 First Line: My Lord, how great's the favor Lyrics: 1 My LORD, how great's the favour
That I a sinner poor,
Can thro' thy blood's sweet savour
Approach thy mercy's door,
And find an open passage
Unto the throne of grace;
There wait the welcome message,
That bids me; GO IN PEACE?
2 LORD, I'm an helpless creature,
Full of the deepest need.
Throughout defil'd by nature
Stupid, and inly dead:
My strength is perfect weakness,
And all I have is sin;
My heart is all uncleanness,
A den of thieves within.
3 In this forlorn condition,
Who shall afford me aid?
Where shall I find compassion
But in the church's head?
JESUS, thou art all pity,
O take me to thine arms,
And exercise thy mercy,
To save me from all harms.
4 I'll never cease repeating
My numberless complaints;
But ever be intreating
The glorious King of saints,
Till I attain the image
Of him only love;
And pay my greatful homage
With all the saints above.
5 Then I, with all in glory,
Will thankfully relate
Th' amazing, pleasing story
Of JESUS' love so great;
In this blest contemplation
I ever shall be well;
And prove such consolation,
As none below can tell. Topics: True Experience Languages: English
True experience
To Father, Son, and Spirit
Hymnal: The Hymnal, Revised and Enlarged, as adopted by the General Convention of the Protestant Episcopal Church in the United States of America in the year of our Lord 1892 #D15 (1894) Meter: 7.6 Lyrics: To Father, Son, and Spirit,
The God Whom we adore,
Be loftiest praises given,
Now and for evermore.
Amen.
To Father, Son, and Spirit
To thee be praise forever
Author: Thomas Haweis Hymnal: Hymnal of the Methodist Episcopal Church #D17 (1891) Meter: 7.6 Languages: English
To thee be praise forever
Theodulf, Bishop of Orléans
750 - 821 Person Name: St. Theodulph Meter: 7.6 Author of "All glory, laud, and honor" in The Hymnal, Revised and Enlarged, as adopted by the General Convention of the Protestant Episcopal Church in the United States of America in the year of our Lord 1892 Theodulph of Orleans appears to have been a native of Italy. He was brought to France by Charles the Great, perhaps when Charles returned from Italy in 781. He became Bishop of Orleans about 785, and soon afterwards also Abbot of Fleury. After the death of Charles he continued for some time on friendly terms with the Emperor Louis, but, falling under suspicion of being concerned in the plot in favour of Bernard of Italy, was imprisoned in 818, at Angers, where he seems to have died in 821, apparently on Sep. 18. There is a full and interesting sketch of his life and works in the Dictionary of Chr. Biog., iii., pp. 983-989. See also Potthast's Biblical History, Medii Aevi, 1896, vol. ii., p. 1058. The best and most recent edition of his Carmina is in vol. i., Berlin, 1881, of the Poetae Latini Aevi Carolini, which includes his famous "Gloria, laus et honor," p. 426, i.
[Rev. James Mearns, M.A.]
--John Julian, Dictionary of Hymnology, New Supplement (1907)
Theodulf, Bishop of Orléans
Josua Stegmann
1588 - 1632 Person Name: Joshua Stegmann Meter: 7.6 Author of "Abide with us, our Saviour" in Church Book Stegmann, Josua, D.D., son of Ambrosius Stegmann, Lutheran pastor at Sülzfeld, near Meiningen, and finally, in 1593, superintendent at Eckartsberga, near Merseburg, was born at Sülzfeld, Sept. 14,1588. He entered the University of Leipzig in 1608, M.A. in 1611, and was for sometime adjunct of the Philosophical Faculty. In 1617 he was appointed Superintendent of the district (Grafschaft) of Schaumburg, and also pastor at Stadthagen, and first professor of the Gymnasium there; and before entering on his duties graduated D.D. at Wittenberg, on Oct. 24, 1617. When the Gymnasium was erected into a university, and transferred (1621) to Rinteln, he became ordinary professor of Theology there. By the outbreak of war he was forced to flee from Rinteln, in 1623. After his return he was appointed, in 1625, Ephorus of the Lutheran clergy of Hesse-Schaumburg.
By the Edict of Restitution, promulgated by the emperor on March 6, 1629, he was greatly harassed; for the Benedictine monks, after they had settled in Rinteln, in 1630, claimed to be the rightful professors, and demanded the restoration of the old church lands, and especially the property formerly belonging to the nunnery at Rinteln, but which had been devoted to the payment of the stipends of the Lutheran professors. They sent soldiers into Stegmann's house to demand that he should refund his salary, and on July 13, 1632, compelled him to hold a disputation, at which they annoyed him in every possible way. Soon after he was seized with fever, and died Aug. 3, 1632. (Koch, iii., 128; Wetzel, iii., 251; Einladungsschrift des Gymnasium Bernhardinum, Meiningen, 1888; manuscript from Pastor A. Bicker, Rinteln; Dr. Förstemann, Leipzig), &c.
Stegmann was known as a writer of Latin verse while yet a student at Leipzig, and by his contemporaries was reckoned as a hymn writer. It is, however, very difficult to discriminate his productions. The hymns interspersed in his devotional works are given without any indications of authorship, and many of them are certainly by earlier writers, or recasts founded on earlier hymns….Two hymns, which are usually ascribed to Stegmann, and are not found earlier than in his works, have passed into English as follows:—
i. Ach bleib mit deiner Gnade. Supplication. In 1630 it is given in 6 stanzas of 4 lines, as a "Closing Hymn," after the "Prayer for the Preservation of the Doctrine, and of the Church of God." It is a simple and beautiful hymn, and is found in most recent German hymnals, e.g. as No. 208 in the Unverfälschter Liedersegen, 1851. Lauxmann, in Koch, viii., 146, relates various incidents regarding its use (it was, e.g., a favourite hymn of king Friedrich Wilhelm IV. of Prussia), and thus analyses it:—
"It has as its keynote the saying of the two disciples at Emmaus, 'Abide with us.' St. i. puts this prayer simply before the Lord Jesus; st. ii.—vi. develop it in detail: Abide with us with Thy Word as our Saviour (ii.); with the illumination of Thy Spirit as our ever-guiding Truth (iii.) ; with Thy blessing as the God rich in power (iv.); with Thy protection as the Conqueror in battle (v.); and with Thy Faithfulness as our Rock in the time of need (vi.).
The translations are:—
1. Abide with us, our Saviour. This is a free translation of st. i.-iii., as No. 51, in the Dalston Hospital Hymn Book, 1848; and repeated in the Pennsylvania Lutheran Church Book, 1868.
2. 0 Saviour, go beside us. This is a free translation of st. i., iv.,i v., with an original " Shepherd " st., as st. ii., by J. S. Stallybrass, in the Tonic Solfa Reporter, July 1857.
3. Abide among us with Thy grace. This is a good and full translation, in CM., by Miss Winkworth, in her Lyra Germanica, 2nd ser., 1858, p. 84; and her Chorale Book for England, 1863, No. 14.
4. Abide with us, Lord Jesus! Thy grace. This is a complete translation, as No. 8 in the Ohio Lutheran Hymnal, 1880, and marked as a compilation.
5. Come, abide with Thy grace, in our hearts, 0 Lord. By Dr. R. Maguire, 1872, p. 197.
ii. Wie schon leuchtet der Morgenstern, Vom Firmament des Himmels fern. Morning. Included in 1630, as above, p. 10, in 8 stanzas of 10 lines, entitled, "Morning Hymn." The translation in common use is —
How beautiful the Morning Star shines from the firmament afar. This was contributed by Philip Pusey to A. R. Reinagle's Psalm & Hymn Tunes, Oxford, 1840, p. 130. Other trs. are :—(1) "How fair shines forth the Morning-star." By H. J. Buckoll, 1842, p. 24. (2) "How lovely now the morning-star." By Miss Cox, 1864, p. 3. (3) “How beautiful the morning star, Shines in." By R. Massie, in the Day of Rest, 1876, p. 472. [Rev. James Mearns, M.A.]
--Excerpts from John Julian, Dictionary of Hymnology (1907)
Josua Stegmann
St. Bernard of Clairvaux
1090 - 1153 Person Name: Bernard of Clairvaux, d. 1153 Meter: 7.6 Author of "O sacred Head, now wounded" in Church Book Bernard of Clairvaux, saint, abbot, and doctor, fills one of the most conspicuous positions in the history of the middle ages. His father, Tecelin, or Tesselin, a knight of great bravery, was the friend and vassal of the Duke of Burgundy. Bernard was born at his father's castle on the eminence of Les Fontaines, near Dijon, in Burgundy, in 1091. He was educated at Chatillon, where he was distinguished for his studious and meditative habits. The world, it would be thought, would have had overpowering attractions for a youth who, like Bernard, had all the advantages that high birth, great personal beauty, graceful manners, and irresistible influence could give, but, strengthened in the resolve by night visions of his mother (who had died in 1105), he chose a life of asceticism, and became a monk. In company with an uncle and two of his brothers, who had been won over by his entreaties, he entered the monastery of Citeaux, the first Cistercian foundation, in 1113. Two years later he was sent forth, at the head of twelve monks, from the rapidly increasing and overcrowded abbey, to found a daughter institution, which in spite of difficulties and privations which would have daunted less determined men, they succeeded in doing, in the Valley of Wormwood, about four miles from the Abbey of La Ferté—itself an earlier swarm from the same parent hive—on the Aube. On the death of Pope Honorius II., in 1130, the Sacred College was rent by factions, one of which elected Gregory of St. Angelo, who took the title of Innocent II., while another elected Peter Leonis, under that of Anacletua II. Innocent fled to France, and the question as to whom the allegiance of the King, Louie VI., and the French bishops was due was left by them for Bernard to decide. At a council held at Etampes, Bernard gave judgment in favour of Innocent. Throwing himself into the question with all the ardour of a vehement partisan, he won over both Henry I., the English king, and Lothair, the German emperor, to support the same cause, and then, in 1133, accompanied Innocent II., who was supported by Lothair and his army, to Italy and to Rome. When Lothair withdrew, Innocent retired to Pisa, and Bernard for awhile to his abbey of Clairvaux. It was not until after the death of Anacletus, the antipope, in January, 1138, and the resignation of his successor, the cardinal-priest Gregory, Victor II., that Innocent II., who had returned to Rome with Bernard, was universally acknowledged Pope, a result to which no one had so greatly contributed as the Abbot of Clairvaux. The influence of the latter now became paramount in the Church, as was proved at the Lateran Council of 1139, the largest council ever collected together, where the decrees in every line displayed the work of his master-hand. After having devoted four years to the service of the Pope, Bernard, early in 1135, returned to Clairvaux. In 1137 he was again at Rome, impetuous and determined as ever, denouncing the election of a Cluniac instead of a Clairvaux monk to the see of Langres in France, and in high controversy in consequence with Peter, the gentle Abbot of Cluny, and the Archbishop of Lyons. The question was settled by the deposition by the Pope of the Cluniac and the elevation of a Clairvaux monk (Godfrey, a kinsman of St. Bernard) into his place. In 1143, Bernard raised an almost similar question as to the election of St. William to the see of York, which was settled much after the same fashion, the deposition, after a time, if only for a time, of William, and the intrusion of another Clairvaux monk, Henry Murdac, or Murduch, into the archiepiccopal see. Meantime between these two dates—in 1140—the condemnation of Peter Abilaid and his tenets, in which matter Bernard appeared personally as prosecutor, took place at a council held at Sens. Abelard, condemned at Sens, appealed to Rome, and, resting awhile on his way thither, at Cluny, where Peter still presided as Abbot, died there in 1142. St. Bernard was next called upon to exercise his unrivalled powers of persuasion in a very different cause. Controversy over, he preached a crusade. The summer of 1146 was spent by him in traversing France to rouse the people to engage in the second crusade; the autumn with a like object in Germany. In both countries the effect of his appearance and eloquence was marvellous, almost miraculous. The population seemed to rise en masse, and take up the cross. In 1147 the expedition started, a vast horde, of which probably not a tenth ever reached Palestine. It proved a complete failure, and a miserable remnant shared the flight of their leaders, the Emperor Conrad, and Louis, King of France, and returned home, defeated and disgraced. The blame was thrown upon Bernard, and his apology for his part in the matter is extant. He was not, however, for long to bear up against reproach; he died in the 63rd year of his age, in 1153, weary of the world and glad to be at rest.
With the works of St. Bernard, the best ed. of which was pub. by Mabillon at Paris in the early part of the 18th cent. (1719), we are not concerned here, except as regards his contributions, few and far between as they are, to the stores of Latin hymnology. There has been so much doubt thrown upon the authorship of the hymns which usually go by his name,—notably by his editor, Mabillon himself,—that it is impossible to claim any of them as having been certainly written by him; but Archbishop Trench, than whom we have no greater modern authority on such a point, is satisfied that the attribution of them all, except the "Cur mundus militat," to St. Bernard is correct. "If he did not write," the Archbishop says, "it is not easy to guess who could have written them; and indeed they bear profoundly the stamp of his mind, being only inferior in beauty to his prose."
The hymns by which St. Bernard is best known as a writer of sacred poetry are: (1.) "Jesu duicis memoria," a long poem on the " Name of Jesus"—known as the "Jubilus of St. Bernard," and among mediaeval writers as the " Rosy Hymn." It is, perhaps, the best specimen of what Neale describes as the "subjective loveliness " of its author's compositions. (2.) "Salve mundi Salutore," an address to the various limbs of Christ on the cross. It consists of 350 lines, 50 lines being addressed to each. (3.) "Laetabundus, exultet fidelis chorus: Alleluia." This sequence was in use all over Europe. (4.) "Cum sit omnis homo foenum." (5.) " Ut jucundas cervus undas." A poem of 68 lines, and well known, is claimed for St. Bernard by Hommey in his Supplementum Patrum, Paris, 1686, p. 165, but on what Archbishop Trench, who quotes it at length, (Sac. Lat. Poetry, p. 242,) deems " grounds entirely insufficient." (6.) " Eheu, Eheu, mundi vita," or " Heu, Heu, mala mundi vita." A poem of nearly 400 lines, is sometimes claimed for St. Bernard, but according to Trench, “on no authority whatever." (7.) “O miranda vanitas." This is included in Mabillon's ed. of St. Bernard's Works. It is also attributed to him by Rambach, vol. i. p. 279. Many other hymns and sequences are attributed to St. Bernard. Trench speaks of a " general ascription to him of any poems of merit belonging to that period whereof the authorship was uncertain." Hymns, translated from, or founded on, St. Bernard's, will be found in almost every hymnal of the day, details of which, together with many others not in common use, will be found under the foregoing Latin first lines.
-John Julian, Dictionary of Hymnology (1907)
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St. Bernard of Clairvaux
