The Life and Hymns of Ann Griffiths Robert Rhys

The many and varied events arranged become clear that a talk on Ann to mark the bicentenary of Ann Griffiths in no way interrupts your Griffiths’ death in 2005 confirmed series of meetings on revival. her iconic status within Welsh- speaking and the enduring Biography fascination which her life and work Ann Griffiths was born Ann Thomas holds for many in Wales and in 1776 at Dolwar Fach, a farm in the throughout the world. But it is often parish of Llanfihangel yng Ngwynfa in the case that this fascination is not Montgomeryshire. She received grounded in a discerning spiritual some elementary education. Her appreciation of her experience and brother John was the first member of beliefs. Indeed, as has happened with the family to be converted, probably the 1904/5 revival, there has been a in 1792. Ann’s attitude to the tendency to attempt to neutralize or converts in her neighbourhood was to nullify that living spiritual element one of scorn and contempt. Seeing a in her work which Christian readers group setting out to Bala, the capital value so highly. Much has been made our own orthodoxy, I would like us of North Wales , she is of the uniqueness of Ann Griffiths, to challenge ourselves by comparing reported to have said, ‘Look at the the mystic female religious poet, in an our times and experiences with pilgrims on their way to Mecca’ . Her attempt to drive a wedge between those of Ann Griffiths.We should also mother died in 1794 making her the her and her brothers and sisters in be able to draw comfort from the mistress of Dolwar Fach with care of Christ whose experiences are knowledge that the God of Ann the family. On Easter Monday 1796 basically the same as hers. The Griffiths is our God also. It will also Ann attends a preaching meeting at growth of the Ann Griffiths myth/cult from the end of the nineteenth century onwards is a significant topic, and some aspects of it would shock and dismay evangelical Christians.The popular 20th century Welsh-language poet Cynan, for example, at one time a minister with the Calvinistic Methodists, wrote a poem to ‘Saint Ann’, beseeching her to have mercy upon us and closing with the words ‘O blessed Ann, intercede on our behalf’. Attempts to explain Ann Griffiths in natural psychological terms have continued to the present century, as a musical and a radio play about her life produced in 2005 demonstrated. But rather than reviewing the growth of the Ann Griffiths myth, a path which might lead us to a smug satisfaction with Where Ann Griffiths lived. Llyn Llanwddyn = Lake Vyrnwy unthought of’. It was also a very powerful work:‘Convictions are deep and overpowering.All selfconfidences and vain hopes are powerfully and thoroughly demolished, and the sinner is left naked and helpless before infinite eternal misery ...Their consolations, in general, are strong consolations, which always proceed from a discovery made to their souls of Christ in the divine excellencies and dignities of his person, and glorious fullness and freeness of his redemption.’ (Compare this with the An old photograph of Dolwar Fach response to contemporary preaching.) Another point he makes is nearby Llanfyllin. Benjamin Jones's died on the last day of the month.Ann that it was a growing work: ‘it grows makes an impact upon her does not long outlive her, and is and thrives in the soul of those where and she is spiritually awakened. On buried at the age of 29 in Llanfihangel it is begun... Human speculative Christmas Day the same year she churchyard on 12 August 1805. (It has knowledge, even of divine truths, attends the service at Llanfihangel been suggested that she was one of freeze and starve the soul; whilst Church and is repelled by the those gifted authors whose artistic divine, experimental knowledge unseemly remarks made to her by the faculties were heightened by warms, enlivens and invigorates those curate who offers her no spiritual tuberculosis.) Her hymns were who are blessed with it from above. assistance. In 1797 she joins the published for the first time in a They then become not truths to be Methodist society at Pontrobert collection edited by Thomas Charles. talked upon only, but to feed and to where her brothers John and Edward The most reliable edition of her live upon; and when we live on this were members. By the end of the hymns is an edition made by Dr E. living bread, we cannot but be lively year their father was also converted. Wyn James of Cardiff University, but and strong ourselves'. Salvation has come to Dolwar Fach it is not yet available in popular and it becomes a place of hospitality format. It is a small body of work - 30 This was the great work of God into for itinerant preachers and local hymns, (73 stanzas in total) and eight which Ann Thomas was drawn by Christians. John Hughes, converted a letters. (You can read translations of grace and it was within this spiritual short time before Ann becomes a her hymns on the website edited by atmosphere and under this degree of leader of the cause locally, and Dr James, unction that she lived and wrote her eventually a figure of national http://www.anngriffiths.cardiff.ac.uk) hymns.These were years when many importance; the first records of Ann's of God's people even in this area spiritual feelings are to be found in Revival were empowered to complete work letters written to John Hughes. Ann Let's move on by reminding ourselves extraordinary in its volume and begins to compose hymns during of a very obvious truth, but a crucially influence. Thomas Charles's labours 1801-2; Ruth Evans, a Christian who important one. The years of Ann with his monumental lived as a maid at Dolwar Fach, Griffiths’ conversion and brief Dictionary are well documented; less commits all her mistress's stanzas to pilgrimage were years of immense familiar but extremely influential was memory. Ruth's future husband is blessing and revival, in parts of North George Lewis, who came from the John Hughes, who begins to make Wales in particular. Thomas Charles same corner of Carmarthenshire as written copies of them during Ann's writing to a friend in Wiltshire in Charles and was minister of the lifetime. In October 1804 Ann 1792 describes the features of the independent congregational church Thomas marries Thomas Griffiths, current awakening in the town of at Llanuwchllyn five miles from Bala. member of a prominent Methodist Bala. It was ‘a very gracious work’: In 1797 at the age of 34 Lewis farming family. She gave birth to a ‘Grace abounds towards the chief of published his Drych Ysgrythyrol the baby girl on 13 July 1805, but the child sinners, unsought for, unexpected and first Welsh language systematic theology, a work much valued and and delight and warmth of the first used by the young converts of the love (allied to a dread of becoming revival and it is not unreasonable to cold and losing her spiritual assume that Ann Griffiths read it. ardour). She was, as any Christian will be at pains to emphasize, an Ann Griffiths was one of a new 'ordinary' Christian, but one who generation of Christians effectually was endowed with extraordinary called by God at this time. It is worth gifts and who used them at a time noting that the period of time of exceptional blessing. Writing 34 between the first awakenings of the years after her death her old friend 18th century revival and Ann John Hughes said that she shone Griffiths' conversion in 1796 is very more brightly in spiritual religion similar in length to the one between than any one else he had come the movement of God's spirit in the across in his life. As for the quality late 1940's which eventually led to of the hymns Thomas Charles's the establishing of the Evangelical Rev. John Hughes early assessment needs no Movement of Wales and the present amendment: ‘They display strong day. As the eighteenth century was was John Davies of the same flights, and views of the person of drawing to a close in Wales God was neighbourhood whose name is linked Christ and his sacrifice, which are graciously and powerfully at work. with his mission field,Tahiti.We need sublime and glorious’. Her hymns The great leaders of the revival were also to bear in mind that many areas remind us how important it is to be being called to glory, Daniel Rowland in Welsh-speaking rural Wales were grounded in the great truths of died in 1791, William Williams the as spiritually dark then as they are Christian doctrine as a new-born following year. But the work wasn't today, not in any way more promising Christian. She was nurtured within their work, it was the Lord's work, or amenable to the preaching of the a Christian society which took its and the Lord saw fit to renew it and gospel. The Wales of Ann Griffiths teaching and preaching very to make it flourish. I am sure that this was a country of gross immorality seriously indeed. We now turn to historical correspondence should be and Sabbath breaking and hard look at some of those hymns. a source of comfort and challenge to indifference to the gospel. It was a us to pray that the correspondence dark country. When we remember Spiritual Desires might be made complete as it were. how God changed lives and After making a concordance of her We need the gracious blessing which communities in that day surely we in hymns I was struck and challenged by fell on Bala in the 1790s, ‘unsought 2007 can take hold of the words of the prevalence of the 'O' of longing for, unexpected and unthought of’. the prophet Micah (7:7-8): and desire in her work. It's not Before turning to Ann Griffiths’ work ‘Therefore I will look unto the Lord: peculiar to her work, it's a means of I want to underline this point with a I will wait for the God of my expression used by most hymn- few examples. John Elias, two years salvation: my God will hear me. writers as a glance at the first line older than Ann,came to an assurance Rejoice not against me, O my enemy: index in Christian Hymns would of faith in 1792, and began to preach when I fall, I shall arise; when I sit in confirm. (‘O for a closer walk with in 1794; James Hughes, eventually darkness, the Lord shall be a light God’ for example, and the same minister of Jewin Crescent, London unto me.’ word is used in English and Welsh.) and famous Biblical expositor, was But we do have about 20 examples in converted in Llangeitho in Ann Griffiths differed from her what is a small corpus of hymns, as Cardiganshire in 1797. Edward famous spiritual contemporaries well as 5 in the letters. I was Griffiths, preacher and Ann's brother not only because she was a woman challenged by this 'O' of desire and in law, was converted in 1792 at the but because her pilgrimage was longing and pleading and entreaty.As age of 14 under the ministry of John such a short and intense one.There Welsh-speaking evangelical Jones Caergwrle, himself converted are no periods of blatant Christians we've been more than in 1787. John Hughes Pontrobert, backsliding as in the case of James ready to point a finger at nominal Ann's spiritual mentor, was Hughes. She is the hymn-writer of chapel-goers and to accuse them of converted a short time before her, as the first love, conveying all the joy lustily singing the great hymns without any real experiential Meditating on Christ’s victory Christians was dramatically different, knowledge of their content. Perhaps transports her from sadness to and that the American singer was it's time we pointed the finger at spiritual joy, but for a particular disadvantaged as a result. But I’ve ourselves and assessed our own reason or evangelical truth – great always been struck by the similarities condition in the light of the kind of transgressors are set free without between the two as poets of the experiential religion displayed in Ann God’s perfect justice being Christian’s first love , full of joy and Griffiths' hymns. (Just as we could compromised in any way. We have devotion and zeal, and a jealous assess our own preaching in the light here also another example of the guarding of their relationship with of John Elias' printed , or our way she so often in her work marvels Christ, an ever present nervous fear own commitment compared to the at the apparent paradoxes of gospel that their own sin might come between work done by men like Thomas truth: the literal translation reads them and their beloved, and a desire to Charles and Thomas Jones.) ‘putting the author of life to death taste more of the fullness of salvation. and burying the great resurrection’. I've attempted a crude classification But her saviour’s all-sufficiency Another of her hymns that I want to of the ‘Os’ in her work. I choose to revealed to her by the powerful refer to rejoices in the Christian’s quote from Alan Gaunt’s translations, preaching that she heard as well as incredible privileges – the Christian, since they convey the original with her own spirit-anointed meditation one in whom sin still dwells,is one who accuracy and sympathy. (Hymns and on the message never causes her to is allowed to scale God’s sacred Letters of Ann Griffiths, available from become a complacent laid-back mountain and to be a member of God’s http://www.stainer.co.uk ). There are Christian. Rather, in a context which church.This example reminds us that a couple of examples of the 'O' being acknowledges the reality of Christian Ann’s work is saturated in scriptural used in exclamation, but for the most experience in the wilderness of this language and allusion, first by referring part it's used to express spiritual world, it brings forth this desire to to Isaiah 25: 6-8:‘And in this mountain desire. persevere, to cling to her only hope: shall the Lord of hosts make unto all people a feast of fat things, a feast of 1. First we note a desire to All I need through surging waters, wines on the lees, of fat things full of continue, to persevere in grace, All I need through raging fire; marrow, of wines on the lees well not to fall away - to keep the O! my soul, to cling for ever, refined. And he will destroy in this blessing which she has received. Cling to him, my life’s desire. mountain the face of the covering cast The lines ‘O my soul to cling for ever, On Arabia’s tangled pathways over all people, and the veil that is /Cling to him my life’s desire’ come Plagued by foes increasingly, spread over all nations’: Here’s Ann: from a hymn which opens with the Let me fully share his passion, lines ‘See, an open door before me, Precious death on Calvary. Since I still remain corrupted, means of total victory.’ A hymn of joy Leaving you repeatedly, and triumph, therefore, and all on The sentiment or desire expressed Right to scale your sacred mountain account of Christ’s victory ‘through then is ‘I don’t want to fall away from Is high privilege to me; the gifts the willing servant/ gained by you’.Those aren’t Ann Griffith’s words, There the veils are torn that hide you his humility.’ But it’s not a triumph they were written by Keith Green, the Every cover swept aside, gained without struggle and conscious late 20th century American Christian Transient things of earth made nothing, meditation on Christ’s work: singer-songwriter who was killed in a Your great glory magnified. plane crash at the age of 28 in 1982.As My sad soul recalls the battle, a young Christian during the early Rejoicing in her high privilege she Leaping up in ecstasy, months of 1985 I was sent a tape of his then proclaims her desire to As I see the law exalted, songs by an old friend who had become continue to do so: Great transgressors going free; a Christian some years before me and I Life’s great author has been buried, was thrilled by songs which spoke of an O! to drink on high for ever, Mighty Resurrection dies; experience which had now, Where salvation’s waters rise, Peace eternal is established, miraculously, unbelievably, become Drink, till I no longer thirst for Earth united to the skies. mine. I think it’s fair to say that the Transient things the earth supplies; doctrinal grounding which Ann Griffiths and Keith Green received as new-born The second part of the stanzas See him stand among the myrtles, Ever in a sea of wonders, makes sound and warm illustrative Object worthy of my mind, O, to stay there, if I could! use of the Song of Solomon, chapter Though I only partly know him, Even in this place of sinners, 5:2-6, an aspect of her work which Over all things, unconfined; Living by his cross and blood; unregenerate readers and critics Hail that morning, With my mind enthralled completely, have inevitably misinterpreted: When I see him as he is. Wholly subject to God’s laws, Fashioned like him through obedience, Live to watch for my Lord’s coming, Turning to the second verse we find Faithful witness to his cause. Wide awake and in my place, that Thomas Charles also notes that There to open quickly to him Christ in the Song of Solomon 2:1 One of her keywords is rhyfedd and And, in joy, reflect his face. refers to himself as the Rose of its associated forms – wonder, Sharon. Here is Ann’s second stanza: wonders, wondrous – and here again We are still with the ‘O’ which she longs to keep the blessing, to stay expresses a desire to persevere, not He is called the Rose of Sharon, in Christ. She was expressing not to fall away, to stay near to Christ, no Handsome, radiant, fair of face, only her individual desire, but also a indeed to stay in Christ. Another He excels by far ten thousand corporate one on behalf of her well-known example comes at the Splendid sights in time and space; church. You will notice that the link close of one of her most famous Friend of sinners, between blessing and obedience is hymns.The desire expressed is Here’s their pilot on the sea. explicit. That is why contemporary ‘O to stay here preachers like John Elias preached In his love through all my days.’ As I’ve already suggested, much has and warned against specific sins and The original is one of her best loved been written about Ann’s use of sinful tendencies, not because they hymns and one which is sung more imagery from this particular source, were legalistic Pharisees and killjoys, often in congregational praise than and certain critics have had a field day but because they truly loved God’s those hymns of hers which pose some in discussing their imagined laws and valued their privileged, metrical difficulties for congregational psychological or sexual significance. blessed relationship with a loving, worship. This hymn, ‘Wele’n sefyll There has been conjecture about a holy, pardoning God.This leads us on rhwng y myrtwydd’, ‘See him stand failed romance (a television film was to our second heading in our among the myrtles’ again reminds us based on that idea) and it has been attempt at a classification of her that Ann Griffiths possessed a very suggested that her jilted affections spiritual hopes and desires: high degree of Biblical knowledge and were redirected into religious literacy and also that her use of the affections. It also needs noting that 2: A desire to enjoy free access to Old Testament is bold,imaginative and along with William Williams, Isaac God and to enjoy fellowship with always looking for Christ. In this Watts and Spurgeon and many others him. respect she reflected and fed off the her illustrative and experiential use of I quote from another famous hymn, preaching and teaching which she the Song of Solomon is far removed another hymn which embraces Old heard from week to week. E. Wyn from some of the timid and tentative Testament references as you will James in his definitive edition of Ann approaches which mark some areas of notice.The first verse is a celebration Griffiths’ hymns and letters helpfully contemporary evangelical scholarship. of a pardoned sinner’s reconciliation points out the many examples of The final verse which includes the to God.The keyword here is ‘Here’– correspondences between Ann’s ‘O’ of spiritual desire also makes use dyma illustrative use of Old Testament of Hosea 14: 8 ‘Ephraim shall say, Here we find the tent of meeting, scriptures and the expositions offered what have I to do any more with Here the blood that reconciles; by Thomas Charles in his Bible idols?’. Here is refuge for the slayer, Dictionary. Charles for instance says I’d like to quote one other verse Here the remedy that heals; unambiguously that the man standing before we move on to our next Here a place beside the Godhead among the myrtles in Zechariah 1:8 is point, although all her spiritual wishes Here the sinner’s nesting place, the Lord Christ. Here is the first are of course interconnected: Where, for ever, God’s pure justice stanza of Ann’s hymn in Alan Gaunt’s Greets us with a smiling face. translation: The translator should perhaps be O to penetrate the knowledge means for her – life , a new, forgiven, congratulated for getting six ‘heres’ Of the one true living God, reprieved life of love. into his verse compared to 5 in the Far enough to slay the notions original. Her experience of Human fancy has explored; The most common adjective in fellowship with a pardoning God is Trust the word which tells his nature: Welsh-language poetry is ‘hen’ (‘old’) a ‘dyma’ experience, it’s a here and Guilty ones would be destroyed, ; it is remarkable that it occurs only now relationship and experience – a If his own atoning mercy, once in Ann Griffiths’ work, and that living, vibrant and immediate Did not bring us home to God. in a context which describes God’s experience. The translation of the way of salvation as a ‘Way so ancient first line is correct, ‘Here we find’ 3: A desire to live a holy life which never ageing’. the tent of meeting, but the original will exalt God: Here are two further examples of also suggests a sense of ‘Here am I Now my precious nard is fragrant, her desire to sanctify God’s name now in the tent of meeting, in the Since I feast on love’s free grace, and to honour his law: city of refuge, a pardoned protected Blaze with zeal against transgression, sinner.’ Love perfection’s holy face; Though the soul in greatest fervour Blazes up with love’s own fire, There is a strong similarity between O, to live now, sanctifying It can never scale the glory, this emphasis on enjoying fellowship God’s most pure and holy name, God’s pure law still reaches higher. with God in the only location, on the Humbled to his will, and making O that I might do it honour: only ground where that is possible His command my life’s sole aim; Take Salvation’s offered good; for a sinner with some of Thomas Live, to pay my vows completely, Enter into sweet communion, Charles’ writings during the revival Live, to share Christ’s treasure store, Through immersion in his blood. years of the 1790’s – published by the Where, by his free mercy strengthened, as Thomas I am more than conqueror. O, that I might live to honour Charles’ Spiritual Counsels. His shed blood, and take my seat, Here is another example of spiritual Calmly sheltered in his shadow; Turning to the ‘O’ in a following verse application from the Song of Live and die there at his feet; the illustrative language is taken once Solomon, once again consistent with Love the cross, it is my husband’s, more from the Song of Solomon, and Charles’ entry in his Dictionary; it Lift the cross, endure the load, agrees with Charles’s interpretation reflects the tenor and emphases of And delighting in his Person, of 3:6 ‘ who is this that cometh out of evangelical preaching at the time in Ever worship him as God. the wilderness like pillars of smoke . ..’ as its reference to Song of Solomon referring to the Lord Jesus Christ, 1:12 ‘While the king sitteth at his 4: A faith to believe God’s Word and once again we find an expression table, my spikenard sendeth forth the and to Look in Faith at Christ: of wonder and joy in being allowed smell thereof’. to come to a God who has an The nard, says Charles, is the Holy This is memorably expressed in a ‘unfrowning face’: Spirit working in the church and hymn notable for its terse reviving its holiness. Inspired and expression of the doctrine of the O, to come like smoke in columns revived by the Holy Spirit, the person of Christ : Rising from this wilderness, Christian longs to be holy , longs to Straight toward his throne to see him sanctify God’s name, longs to live, by O for the faith, with angels, Seated with unfrowning face; grace and in Christ, a triumphant life To penetrate and see Without end, without beginning, unblemished by sin: The plan of our salvation, Witness to the one in three, Its hidden mystery: Making known the threefold glory, Live, to pay my vows completely, Two natures in one Person, True Amen, who sets us free. Live, to share Christ’s treasure store, Conjoined inseparably, Distinct and not confounded, Another verse, (an example of a Another keyword in her vocabulary In perfect unity. hymn of one verse only), expresses a is live, life , living – a cluster of around similar desire: 29 words are found in her hymns. In My soul, see this divine one, a word this is what being a Christian How right he is for you; Here venture your whole being, 5.A desire to feel a greater burden Ann Griffiths’ experience of Give him your burden too. for God’s work and to see his blessing made her zealous to As human, he feels with you, Church flourishing. keep what she had received and Your weakness as his own; This desire is expressed strongly in to yearn for more. May God As God: the world, flesh, Satan, her letters, and the reference in this grant us similar spiritual desires. Are conquered at his throne. verse is to Jeremiah 9:1: (Transcribed from an address at Heath Another example places the same O, my head should be all waters, Evangelical Church on Monday 12 emphasis on the person of Christ: Weeping day and night away: March 2007) Zion’s army, with its banners, Earth, with all its trinkets, forfeits Melts before the heat of day; My affections from this hour, O reveal again the pillars, Which were captivated, broadened, Mainstay through her night of loss, When my Jesus dawned in power; God’s own promises, unchanging, He, and nothing less, fulfils me, Sealed supremely on the cross. He whom mind can not define; O, to gaze upon his person, Who is human and divine.

Three Hymns written by Ann Griffiths Dyma babell y cyfarfod, Here’s God’s meeting place for sinners, Dyma gymod yn y gwaed, Here in blood our peace we’ve found, Dyma noddfa i lofruddion, Here’s a refuge for the vilest, Dyma i gleifion feddyg rhad; Here’s a balm for every wound. Dyma fan yn ymyl Duwdod Here’s a place close to the Godhead I bechadur wneud ei nyth, Where the sinner now can hide, A chyfiawnder pur Jehofa ‘Neath the smile of pure justice Yn siriol wenu arno byth. He shall evermore abide.

Ffordd a drefnwyd cyn bod amser To escape the wiles of Satan I gael dihangfa o ddrygau’r ddraig, Before time God planned a way, Mewn addewid gynt yn Eden And gave us a precious promise Fe gyhoeddwyd Hâd y wraig, Of the woman’s seed some day; Ffordd i gyfiawnhau’r annuwiol, This way justifies the ungodly Ffordd i godi’r marw’n fyw; And restores to life the dead; Ffordd gyfreithlon i droseddwr ‘Tis a lawful way for sinners I hedd a ffafor gyda Duw. To find peace with God,our Head.

O! ddyfnderoedd iachawdwriaeth! O the deeps of our salvation! Dirgelwch m awr duwioldeb yw, Mystery of godliness! Duw y duwiau wedi ymddangos He, the God of gods appearing Yng nghnawd a natur dynol ryw! In our fleshly human dress. Dyma’r Person a ddioddefodd He it is who bore God’s anger, Yn ein lle ddigofaint llawn, In our place atonement made, Nes i gyfiawnder wedddi “Gollwng Until Justice cried,“Release him, Ef yn rhydd, mi gefais Iawn.” Now the debt is fully paid.”

***** Rhyfedd, rhyfedd gan angylion Wondrous sight for men and angels! Rhyfeddod fawr yng ngolwg ffydd. Wonders, wonders without end! Gweld Rhoddwr bod, Cynhaliwr helaeth He who made, preserves, sustains us, A Rheolwr popeth sydd, He our Ruler and our Friend, Yn y preseb mewn cadachau Here lies cradled in a manger A heb le i roi ei ben i lawr, Finds no resting-place on earth, Ac eto disglair lu’r gogoniant Yet the shining hosts of glory Yn ei addoli’n Anglwydd mawr. Throng to worship at His birth.

Pan fo Sinai i gyd yn mygu When thick cloud lies over Sinai A swn yr utgorn uwcha’o radd, And the trumpet’s note rings high, Câf fynd i wledda tros y terfyn In Christ the Lord I’ll pass the barrier, Yng Nghrist y Gair heb gael fy lladd; Climb and feast, nor fear to die; Mae ynddo’n trigo bob cyflawnder, For in Him all fulness dwelleth - Llond gwagle colledigaeth dyn; Fulness to restore our loss, Ar yr adwy rhwng y ddwyblaid He stood forth and made atonement Gwnaeth gymod trwy ei offrymu ei hun. Through His offering on the cross.

Diolch byth a chanmil diolch, Thanks for ever, thanks ten thousand, Diolch tra bo ynof chwyth, While I’ve breath, all thanks and praise Am fod gwrthrych i’w addoli To the God who all His wonders A thestun cân i bara byth. For my worship here displays. Yn fy natur wedi Ei demtio In my nature tried and tempted Fel y gwaela’ o ddynolryw, Like the meanest of our race, Dyn wedi Ei amgylchu â gwendid, Man – a weak and helpless infant, Ac anfeidrol fywiol Dduw. God – of matchless power and grace.

*****

Wele’n sefyll rhwng y myrtwydd Lo, He stands among the myrtles Wrthrych teilwng o fy mryd; Worthiest object of my love, Er mai o ran, yr wy’n adnabod Yet in part I know His glory Ei fod uwchlaw gwrthrychau’r byd; Towers all earthly things above, Heuffych fore Hail the morning Y câf Ei weled fel y mae. When I’ll see Him as He is!

Rhosyn Saron yw Ei enw, He is called the Rose of Sharon, Gwyn a gwridog, teg o bryd; Sweet and lovely, bright and fair; Ar ddeng mil y mae’n rhagori He surpasses tens of thousands, O wrthrychau penau’r byd; With their earthly glory, rare; Ffrind pechadur Friend of sinners, Dyma ei beilat ar y môr. He’s their pilot on the sea.

Beth sy imi mwy a wnelwyf What have I to do henceforward Ag eilunod gwael y llawr? With vain idols of this earth? Tystio’r wyf nad yw eu cwmni Nothing can I find among them I’w gystadlu â Iesu Mawr. To compare with His great worth. O! am aros I am longing Yn Ei gariad ddyddiau f’oes. To abide in His great love.

Heath Evangelical Church,Whitchurch Road, Cardiff. Tel: (029) 2075 7446 www.heath-church.org