Oh, lead my blindness by the hand, Lead me to Thy familiar Feast, Not here or now to understand, Yet even here and now to taste, How the eternal Word of Heaven On earth in broken bread is given. We, who this holy precinct round In one adoring circle kneel, May we in one intent be bound, And one serene devotion feel; And grow around Thy sacred shrine Like tendrils of the deathless Vine. We, who with one blest Food are fed, Into one body may we grow, And one pure life from Thee, the Head, Informing all the members flow; One pulse be felt in every vein, One law of pleasure and of pain. Oh, let the virtue all divine, The Gift of this true Sabbath morn, Stored in my spirit’s inner shrine, Be purely and be meekly borne; Be husbanded with thrifty care, And sweetened and refreshed with prayer.[189] It is at once necessary and almost superfluous to say that I know how much has been left unsaid, how many names there are deserving mention, how many hymns that might be referred to, but in such a fruitful land the gleanings are richer than the vintage of former years. V Nineteenth-century Hymns II.—Free Church Hymns The composing of hymns is one of the surest signs of spiritual life, and the use of hymns is a wonderful witness of Christian unity; and the Church of England has been fertile during the last half-century in the production of hymns which are used by all English Christians, whilst the confederate Churches of the same period can hardly point to any additions made by them to the hymns of the Christian world.[190] As we have seen, the honours of hymn-writing during the period referred to are undoubtedly with the Anglicans, though Heber and Keble belong to an earlier time. But this sweeping assertion of Mr. Llewellyn Davis ought to have been impossible if he had remembered Horatius Bonar, certainly one of the greatest English hymn-writers. There are also George Rawson, T. T. Lynch, T. H. Gill, George Matheson, and, every Methodist would add, William M. Bunting.