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Jeg er en Fremmed her i Landet

Author: Dorotea Engelbretsdatter Appears in 3 hymnals Topics: Sjette Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Sjette Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste Lyrics: 1 Jeg er en Fremmed her i Landet, Min Fardag ligger i mit Sind, Min Levetid er jammerblandet, Angst-Bølgen driver jevnlig ind; Sent stilles Verdens Trængsel dog, Jeg løses af det Plage-Aag. 2 Min Sjæl, din Uro skal vel lettes, Gud glemmer ikke gammel Pagt, Han lader dig alene trættes Paa denne Vei og Natte-Vagt, At skynde dig med haarde Kaar Fra fremmed Egn til Faders Gaard. 3 Langt borte blidelig han vinker, Hans Ord det søde bud mig bær, Brud'salen fuld af Stjerner blinker, Ak, var jeg allerede der! Ret smart saa ender han min Nød Og Sorg ved en sødsagte Død. 4 Kom, Jesus, naar min Tro er prøvet, Kom hent, hvad dit er, tag imod! Det skal ei blive dig berøvet, Du fæstet mig jo med dit Blod, Jeg længes, naadig Herre, hart, Min Elskede, du kommer snart!

Kom Ord fra Gud med Aand og Liv

Author: Landstad Appears in 4 hymnals Topics: Femte Søndag efter Hellig 3 Kongers Dag Til Høimesse -Til Tredje Teksxtækkes Evangelium; Femte Søndag efter Hellig 3 Kongers Dag Til Høimesse -Til Tredje Teksxtækkes Evangelium Lyrics: 1 Kom Ord fra Gud med Aand og Liv, Og varm den op, som kold og stiv I Dødsens Søvn er sovnet hen, Gjør levende vor Sjæl igjen! 2 Kom Ord fra Gud og hellig Sæd, Og søg dig her et stille Sted I Hjertebunden, taarevædt Og renset for at vokse ret! 3 Det hjælpe Gud, vi faa hans Ord I vore Hjerters arme Jord, Med Aandens Varme, Naadens Regn, Til Frugt i Guds, vor herres, Hegn! 4 Du bar til os saa fuldt i Fang Den Livsens Sæd al Dagen lang, Gik Graad derhos og Klage-Røst, Saa tag med glæde sang din Høst! 5 Om end vor Tid er mørk og kold, Giv treti, feksti, hundred Fold, Det Mindste er i Armod stort, Hav Tak for, hvad du alt har gjort!

Herre Gud, du er og bliver

Author: Johan Wallin; Landstad; Landstad Appears in 5 hymnals Topics: Femte Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Sjette Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste Lyrics: 1 Herre Gud, du er og bliver Den, som jeg har hjertenskjær; I dit Hus een Dag mig giver Mere end som tusind her; Under Livets Strid og Nød Hvilen i det Ord hvor sød! Og hvor godt hos dig vor Hyrde, At saa glemme Dagens Byrde! 2 Udenfore Hjertet isner, Verden er saa koldt et Hjem, Troen kjølner, Haabet visner, Ukrud vokser frodig frem; Liv og Lykke varer kort, Venner skilles, vandre bort, Rakel sine Børn begræder, Trøstes ellers ingen Steder. 3 Men, naar til mig Ordet kommer Stærkt og trofast fra min Gud, Som de skjulte Tankers Dommer, Som et Trøstens Sendebud, Som en Torden, som en Ild, Som en Lustning sød og mild, Da min Sjæl til Himlen bæres, Tidens Sorg som Røg fortæres. 4 Og naar Salmesangen stiger Op mod Evighedens Kyst, Uro stilles, Angest viger, Hjertet banker høit af Lyst, Sjælen op fra Jordens Grus Længes til sin Faders Hus, Med sin Gud i Aanden taler, Og i Haabet sig husvaler. 5 O min Sjæl, du skal dig svinge Til det Salems Berg engang, Hvor Kerubers Harper klinge Til Forløstes Seierssang! Syng da nu, send Bønne-Bud Sent og tidlig hjem til Gud, Mens du end paa Jord en Fremmed Vandrer langt fra Fader-Hjemmet! 6 Dage komme, Tider flygte, Hold dig til Guds Ord og sig: Det er mine Fødders Lygte, Og et Lys her paa min Sti. Søg din Glæde i det Ord, Som fra Himmerig til Jord Bær den Naadeskat, der giver Trøst og Fred, som evig bliver. 7 Kristne, medens her vi vandre, Lader os paa Fædres Vis Bede sammen med hverandre, Glade synge Herrens Pris! Hør da, Gud, vor Bøn og Sang, Og velsign vor Kirkegang, Lad dit Aasyns Straaler falde Sødt i Hjertet paa os alle!

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Hellig' Jesus, Renheds Kilde

Author: Bath. Crasselius; Jodokus von Lodenstein; Brorson Hymnal: Salmebog for Lutherske Kristne i Amerika #661 (1919) Topics: Første Søndag efter Hellig 3 Kongers Dag Til Høimesse; Andre Søndag efter Hellig 3 Kongers Dag Til Høimesse -Til Sekund Tekstrækkes Evangelium; Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste Lyrics: 1 Hellig' Jesus, Renheds Kilde, Du Salighedens Giver milde, Du mer end Solen ren og skjær! Al den Glans hos Kerubimer Og Herlighed i Serafimer Mod din som Mørkheds Taage er! Et Mønster er du mig, Ak, dan mig efter dig, Min Jehovah, o Jesus kjær! Gjør mig dog her Og hellig, som du hellig er! 2 Stille Jesus, som din Vilje For Faders Vilje bøied stille Og indtil Døden adlød ham! Lad mig vorde ogsaa dydig, Som et umyndigt Barn dig lydig Og sindet efter dig, Guds Lam! Tag Hjertet ganske ind, Gjør Attraa, Sjæl og Sind Taus og stille, o, Jesus kjær! Hjælp, at jeg her I sønlig Aand dig lyder er! 3 Ømme Jesus, uden Slummer, Med megen Uro, Strid og Kummer Dit Øie for os Omhu bar, Hver Dag bar du Livets Møie, Hver Nat saa dig dit Knæ at bøie, Den Bøn til Gud din Hvile var! Meg og, aarvaagen gjør, Og at jeg, som jeg bør Flittig bede, o Jesus kjær! Giv, at jeg her Dit Villed stedse hos mig bær! 4 Milde Jesus, ak hvor herlig Er dog din Naade, og hvor kjærlig Er du mod Uven og mod Ven! Klare Lys for Hjerters Mørke Og frugtbar Regn for Sjæles Tørke, Hvor liden Tak du saar igjen! Min Jesus, lær du mig, At jeg i Godhed dig Maa paaslægte, o Jesus kjær! Giv, at jeg her Som du mod alle kjærlig er! 5 Fromme Jesus, du forhaanet Og ei for Had og Spot blev skaanet, Lod dog ei Hevn, ei Vrede se! Stille Mod, hvo saa dets Lige, Som ikkun for din Faders Rige Og Hus sig nidkjær vilde te! Min Jesus, prent mig ind Et saget, nidkjært Sind For din Ære, o Jesus kjær! Gid, at jeg her From og sagtmodig stedse er! 6 Sæle Jesus, hvad for Smerte, Stod du ei ud med roligt Hjerte Udi din dybe Ydmyghed! Pint du blev og plaget ilde, Men, dyre Lam, du taug dog stille, Holdt dig i Faders Lydighed! Bind, Jesus, ved din Aand Mig og med sige Baand, Naar jeg lider, o Jesus kjær! Hjælp, at jeg her Altid som du taalmdoig er! 7 Ærens Konge, du hernede Ei selv dig Ære vil berede, Nei, du fornedred dig i Alt! Hovmods Aand ei dig ophøied, Men dybt i Ydmyghed nedbøied, Du tog en ringe Træls Gestalt! O, slaa min Hovmod ned Og giv mig Ydmyghed Ved din Naade, o Jesus kjær! Giv, at jeg her, Som du, af Hjertet ydmyg er! 8 Rene Jesus, Kydskheds Kilde, Som os et Mønster give vilde End fremfor Adams Renhdes Stand! Lemmer, Sjæl og Sind og Sæder, Ja Øiesyn og Gang og Klæder Regjerte Hellighedens Aand! O, min Immanuel! Gjør og mit Liv, min Sjæl Kydsk og hellig! o Jesus kjær, Mig stedse lær At ligne dig i Kydskhed her! 9 Rige Jesus, du med Ringe Din Tørst og Hunger kunde tvinge, Men af din Haand blev Andre mæt! Lysten, som dig kunde røre, Var Faders Vilje at fuldføre; Det var din Mod, din bedste Ret! Vend, søde Sjæleven, Min Hunger til dig hen! Sjælens Manna, o Jesus kjær! Lær mig især, Naar jeg dig har, at nøies her! 10 Dyre Jesus, kom, velsigne Mit Hjerte, lad i Alt mig ligne Din Hellighed, dit Billede! Aandens Kraft mig saa regjere, At Troens Frugt dig maatte hædre, Og jeg dit rige værd mig te! O, Jesus, drag du mig Alt mer og mer til dig! Sjælens Konge, kom i mig bo, Og lad min Tro I dig kun finde evig Ro! Languages: Norwegian

Den Naade, Gud os haver ted

Author: Kingo Hymnal: Salmebog for Lutherske Kristne i Amerika #535 (1919) Topics: Første Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Femte Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Femte Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Anden Tekstrækkes Epistel Lyrics: 1 Den Naade, Gud os haver ted Af faderlig Barmhjertighed, At kalde os til Himmerig Og evigt Liv og Lyst hos sig, Den bør vi høit at skjønne paa, Og ei paa Onskabs Veie gaa. 2 Men, som det Kristne sømme kan, Der er i de Gjenfødtes Stand, Betænke vel vort Syndefald, Og agte Herrens Naade-Kald, Ja vandre for hans Aasyn saa, Vi Himlens Glæde nyde maa. 3 Af Hjerte, Sjæl og ganske Sind Vi endelig bør lægge Vind Paa Ydmyghed, og trykke ned Den Satans Synd Hovmodighed, Som i Guds Øine hadet er, Og evig Skjændsel til os bær. 4 Vor Næste bør vi ei forsmaa, Ei heller det fortryde paa, Om og hans Lykke, Sted og Stand Vor meget overstige kan, Men med et ydmygt Hjerte se, Vi ham al Hjælp og Miskund te. 5 Enhver af os sin Lyde har, Er ei saa engleren og klar, At han jo ofte sig forser I dette syndig' Legems Ler; Bedst derfor er, vi fare sagt', Og paa os selv har nøie Agt. 6 Sagtmodighed og Hjerte-Taal Bør være vores Øiemaal, Saa hastig Harm ei tænder Ild, Naar vor Jevnkristen farer vild, At skjæmme ham, men give Dag, Og se i Kjærlighedhans Sag. 7 Af Kjærlighedens rene Væld Oprinder alle Dyders Held; Thi Kjærlighed ydmyg er, Sagtmodig, taalig mod enhver, Og elsker altid Enighed Paa Troens Grund i Aandens Fred. 8 Og vi, som Navn af Kristus bær, Et Legeme med hannem er, Vi alle ved Guds gode Aand Bør holde fast ved Fredens Baand, Vi alle har et Livsens Haab, Een Herre og en tro, een Daab. 9 Een Gud vor Faders Navn og bær, Som over alle mægtig er, Og ved sin Søn har os gjenløst, Ja Kjærlighed ved Aanden øst I vore Hjerter rundelig, At danne os til Himmerig. 10 Saa bør da derfor Kjærlighed I vore Hjertet blive ved, Fordi vi alle Søskend er. O, gid vi sammenknyttes her, Saa vi kan Ærens Krone faa, Naar Dommens store Dag skal staa. Languages: Norwegian

Fromme Gud! for dig jeg klage

Author: Joh. Heermann; Fr. Rostgaard; Birg. Kaas Hymnal: Salmebog for Lutherske Kristne i Amerika #693 (1919) Topics: Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Sekund Tekstrækkes Epistel; Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Tredje Tekstrækkes Epistel; Fjerde Søndag efter Hellig 3 Kongers Dag Til Høimesse -Til Sekund Tekstrækkes Evangelium Lyrics: 1 Fromme Gud! for dig jeg klage Maa min Sjæls Elendighed, Skjønt dit Øie selv min Plage Bedre, end jeg, ser og ved; Jeg stor Afmagt føle maa, Naar min Tro kal Prøve staa, Og den grumme Helvedløve Vil mig den af Hjertet røve. 2 Du, min Gud, som Alting kjender, Ved, jeg Intet selv formaar, Men fra dine Almagtshænder Venter alle Naadekaar; Findes noget Godt i mig, Det alene er af dig, Ja din Naade maa mig give, Udi Naadens Stand at blive. 3 O, min Gud, jeg dig opleder Nu udi min store Nød, Hør, hvor hjerteklemt jeg beder: Fri mig fra al Storm og Stød. Gjør til Intet Satans Værk, Gjør min svage Tro saa stærk, At jeg ei mistrøstig bliver, Men mig Kristus overgiver. 4 Jesus, du al Godheds Kilde, Som ei nogen Sjæl forsmaar, Der er svag og lider ilde, Men forbinder Hjertets Saar: Om den Tro, som Dine har, Som et Senepskorn kun var, Vilde du dem dog forjætte Store Bjerge at forsætte. 5 Lad mig Naade for dig finde, Nu jeg er saa sorrigfuld, Hjælp mig selv at overvinde, Ellers kastes jeg omkuld; Styrk min Tro i denne Færd, Og forlen mig Aandens Sværd, Dermed kan jeg Fienden dræbe, Som min Sjæl vil efterstræbe. 6 Hellig-Aand, dig altid være Med Gud Fader og Guds Søn Lige Magt og lige Ære! Bøi dit Øre til min Bøn, Du, som haver selv antændt Al den Tro i mig er kjendt, Du fremdeles mig regjere, Og dit Værk i mig formere! 7 Du din Hjælp mig ville sende, O du ædle Sjælegjæst! Og den Gjerning selv fuldende, Hvis Begynder du dog est; Pust selv op den liden Gnist, At jeg efter Livets Frist Naar til Troens Maal med Ære, Og kan Seierskronen bære! 8 Gud, o Gud foruden Lige, Hellige Treenighed! Jeg ei ved af Hjælp at sige Uden den, du sender ned, Staa mig bi, naar Satan sig Nærmer at bestorme mig, Vil mig Svage undertvinge Og mit Sind til Mishaab bringe. 9 Drag mig af hans Garn og Lænker, Som han ser mig haver fat; Lad ham feile i de Rænker, Han opfinder Dag og Nat; Giv mig Styrke, Mod og Lyst At udholde hver en Dyst, At jeg troligen maa kjæmpe Og min Fiende kraftig dæmpe! 10 Ræk dit svage Barn, som glider Og paa trætte Fødder staar, Naadens Haand den Stund jeg lider, Indtil Nøden overgaar, Led mig varlig som e Smaa, Saa ei Fienden rose maa, At han har et Hjerte fældet, Som til dig sig have hældet. 11 Du er ene al min Styrke, Klippe, Slot og faste Borg, Som jeg vil af Hjertet dyrke, Som kan lette al min Sorg; Kom til Hjælp, til Trøst, til Fryd, Stans Pile sønderbryd, Ja ham selv lad gaa med Skamme Til sit Sted i Helveds Flamme! 12 Jeg i alle mine Dage Rose vil din stærke Arm, At du haver endt min Plage Og afvendt min Sjæleharm; Ei alene vil jeg her, men og evig hos dig der I dig Englekor udsjunge, Gud, din Lov med Røst og Tunge. Languages: Norwegian

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St. Ambrose

340 - 397 Person Name: Ambrosius Topics: Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Anden Tekstrækkes Epistel Author of "Kom, du Folke-Frelser sand" in Salmebog for Lutherske Kristne i Amerika Ambrose (b. Treves, Germany, 340; d. Milan, Italy, 397), one of the great Latin church fathers, is remembered best for his preaching, his struggle against the Arian heresy, and his introduction of metrical and antiphonal singing into the Western church. Ambrose was trained in legal studies and distinguished himself in a civic career, becoming a consul in Northern Italy. When the bishop of Milan, an Arian, died in 374, the people demanded that Ambrose, who was not ordained or even baptized, become the bishop. He was promptly baptized and ordained, and he remained bishop of Milan until his death. Ambrose successfully resisted the Arian heresy and the attempts of the Roman emperors to dominate the church. His most famous convert and disciple was Augustine. Of the many hymns sometimes attributed to Ambrose, only a handful are thought to be authentic. Bert Polman ===================== Ambrosius (St. Ambrose), second son and third child of Ambrosius, Prefect of the Gauls, was born at Lyons, Aries, or Treves--probably the last--in 340 A.D. On the death of his father in 353 his mother removed to Rome with her three children. Ambrose went through the usual course of education, attaining considerable proficiency in Greek; and then entered the profession which his elder brother Satyrus had chosen, that of the law. In this he so distinguished himself that, after practising in the court of Probus, the Praetorian Prefect of Italy, he was, in 374, appointed Consular of Liguria and Aemilia. This office necessitated his residence in Milan. Not many months after, Auxentius, bishop of Milan, who had joined the Arian party, died; and much was felt to depend upon the person appointed as his successor. The church in which the election was held was so filled with excited people that the Consular found it necessary to take steps fur preserving the peace, and himself exhorted them to peace and order: when a voice suddenly exclaimed, "Ambrose is Bishop," and the cry was taken up on all sides. He was compelled to accept the post, though still only a catechumen; was forthwith baptized, and in a week more consecrated Bishop, Dec. 7, 374. The death of the Emperor Valentinian I., in 375, brought him into collision with Justina, Valentinian's second wife, an adherent of the Arian party: Ambrose was supported by Gratian, the elder son of Valentinian, and by Theodosius, whom Gratian in 379 associated with himself in the empire. Gratian was assassinated in 383 by a partisau of Maximus, and Ambrose was sent to treat with the usurper, a piece of diplomacy in which he was fairly successful. He found himself, however, left to carry on the contest with the Arians and the Empress almost alone. He and the faithful gallantly defended the churches which the heretics attempted to seize. Justina was foiled: and the advance of Maximus on Milan led to her flight, and eventually to her death in 388. It was in this year, or more probably the year before (387), that Ambrose received into the Church by baptism his great scholar Augustine, once a Manichaean heretic. Theodosius was now virtually head of the Roman empire, his colleague Valentinian II., Justina's son, being a youth of only 17. In the early part of 390 the news of a riot at Thessalonica, brought to him at Milan, caused him to give a hasty order for a general massacre at that city, and his command was but too faithfully obeyed. On his presenting himself a few days after at the door of the principal church in Milan, he was met by Ambrose, who refused him entrance till he should have done penance for his crime. It was not till Christmas, eight months after, that the Emperor declared his penitence, and was received into communion again by the Bishop. Valentinian was murdered by Arbogastes, a Frank general, in 392; and the murderer and his puppet emperor Eugenius were defeated by Theodosius in 394. But the fatigues of the campaign told on the Emperor, and he died the following year. Ambrose preached his funeral sermon, as he had done that of Valentinian. The loss of these two friends and supporters was a severe blow to Ambrose; two unquiet years passed, and then, worn with labours and anxieties, he himself rested from his labours on Easter Eve, 397. It was the 4th of April, and on that day the great Bishop of Milan is remembered by the Western Church, but Rome commemorates his consecration only, Dec. 7th. Great he was indeed, as a scholar, an organiser, a statesman; still greater as a theologian, the earnest and brilliant defender of the Catholic faith against the Arians of the West, just as Athanasius (whose name, one cannot but remark, is the same as his in meaning) was its champion against those of the East. We are now mainly concerned with him as musician and poet, "the father of Church song" as he is called by Grimm. He introduced from the East the practice of antiphonal chanting, and began the task, which St. Gregory completed, of systematizing the music of the Church. As a writer of sacred poetry he is remarkable for depth and severity. He does not warm with his subject, like Adam of St. Victor, or St. Bernard. "We feel," says Abp. Trench, "as though there were a certain coldness in his hymns, an aloofness of the author from his subject. "A large number of hymns has been attributed to his pen; Daniel gives no fewer than 92 called Ambrosian. Of these the great majority (including one on himself) cannot possibly be his; there is more or less doubt about the rest. The authorities on the subject are the Benedictine ed. of his works, the Psalterium, or Hymnary, of Cardinal Thomasius, and the Thesaurus Hymnologicus of Daniel. The Benedictine editors give 12 hymns as assignable to him, as follows:—1. Aeterna Christi munera. 2. Aeterne rerum Conditor. 3. Consors Paterni luminii. 4. Deus Creator omnium. 5. Fit porta Christi pervia, 6. Illuminans Altissimus. 7. Jam surgit hora tertia. 8. 0 Lux Beata Trinitas. 9. Orabo mente Dominum. 10. Somno refectis artubus. 11. Splendor Paternae gloriae. 12. Veni Redemptor gentium. Histories of these hymns, together with details of translations into English, are given in this work, and may be found under their respective first lines. The Bollandists and Daniel are inclined to attribute to St. Ambrose a hymn, Grates tibi Jesu novas, on the finding of the relics of SS. Gervasius and Protasius. These, we know, were discovered by him in 386, and it is by no means unlikely that the bishop should have commemorated in verse an event which he announces by letter to his sister Marcellina with so much satisfaction, not to say exultation.A beautiful tradition makes the Te Deum laudamus to have been composed under inspiration, and recited alternately, by SS. Ambrose and Augustine immediately after the baptism of the latter in 387. But the story rests upon a passage which there is every reason to consider spurious, in the Chronicon of Dacius, Bishop of Milan in 550. There is no hint of such an occurrence in the Confessions of St. Augustine, nor in Paulinue's life of St. Ambrose, nor in any authentic writing of St. Ambrose himself. The hymn is essentially a compilation, and there is much reason to believe, with Merati, that it originated in the 5th century, in the monastery of St. Honoratus at Lerins. [Te Deum.] -- John Julian, Dictionary of Hymnology (1907) Also known as: Ambrotio, Ambrosio de Milán Ambrosius Mediolanensis Ambrosius Saint, Bp. of Milan Ambrosius von Mailand Aurelio Ambrogio, Saint, Bishop of Milan Aurelius Ambrosius, Saint, Bishop of Milan Milan, d. 397

Gerhardt Tersteegen

1697 - 1769 Person Name: Gerh. Terstegen Topics: Femte Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Tredje Tekstrækkes Epistel; Sjette Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste; Femte Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Anden Tekstrækkes Epistel Author (attributed to) of "Kom, Brødre, lad os haste" in Salmebog for Lutherske Kristne i Amerika Tersteegen, Gerhard, a pious and useful mystic of the eighteenth century, was born at Mörs, Germany, November 25, 1697. He was carefully educated in his childhood, and then apprenticed (1715) to his older brother, a shopkeeper. He was religiously inclined from his youth, and upon coming of age he secured a humble cottage near Mühlheim, where he led a life of seclusion and self-denial for many years. At about thirty years of age he began to exhort and preach in private and public gatherings. His influence became very great, such was his reputation for piety and his success in talking, preaching, and writing concerning spiritual religion. He wrote one hundred and eleven hymns, most of which appeared in his Spiritual Flower Garden (1731). He died April 3, 1769. Hymn Writers of the Church by Charles S. Nutter and Wilbur F. Tillett, 1911 ==================================================== Gerhardt Tersteegen or ter Stegen, was born at Moers, Netherlands [sic. Germany] , November 25, 1697. He was destined for the Reformed ministry, but after his father's death when the boy was only six, his mother was unable to send him to the university. He studied at the Gymnasium in Moers, and then earned a meager living as a silk weaver, sharing his frugal daily fare with the poor. Malnutrition and privation undermined his health to such an extent that he suffered a serious depression for some five years, following which he wrote a new covenant with God, signing it in his own blood. A strong mystic, he did not attend the services of the Reformed Church after 1719. Although forming no sect of his own, he became well known as a religious teacher and leader. His house was known as "The Pilgrim's Cottage" -- a retreat for men seeking a way of life, while he himself was known as "the physician of the poor and forsaken." Barred from preaching in his own country until 1750, he visited Holland annually from 1732 to 1755, holding meetings. In addition to his other labors he carried on a tremendous correspondence. Overwork resulted in physical breakdown, so that during the latter years of his life he could speak only to small gatherings. He died at Muhlheim on April 3, 1769. One of the three most important of Reformed hymn writers, he is also regarded as the chief representative of the mystics. He wrote 111 hymns. His important Geisliches Blumengartlein was published in 1729. H.E. Govan published The Life of Gerhard Tersteegen, with selctions from his writings, in 1902. --The Hymnal 1940 Companion =========================== Tersteegen, Gerhard, son of Heinrich Tersteegen (otherwise ter Stegen or zur Stiege), merchant at Mörs (Meurs), in Rhenish Prussia, was born at Mors, Nov. 25, 1697. His parents intended that he should become a minister of the Reformed Church in Germany. His father however died in 1703, and his mother found that after giving him a thorough classical training in the Latin school at Mörs she was unable to afford the cost of his University course. He was accordingly apprenticed, in 1713, to his brother-in-law, a merchant at Mühlheim on the Ruhr, and in 1717 started in business on his own account, at Mühlheim. As he found his time much broken up, and his opportunities of meditation few, he gave up his business in 1719; and, after a short trial of linen weaving, took up the easier and much more lucrative occupation of weaving silk ribbons. During the years 1719-24 he passed through a period of spiritual depression, at the end of which his faith in the reconciling grace of Christ became assured (see No. xxxiv. below), and on Maundy Thursday, 1724, he wrote out a solemn covenant with God which he signed with his own blood. Previous to this, even before 1719, he had ceased to attend the ordinary services of the Reformed Church; and also absented himself from Holy Communion on the ground that he could not in conscience communicate along with open sinners. About the beginning of 1725 he began to speak at the prayer meetings which had been held at Mühlheim, since 1710, by Wilhelm Hoffmann, who was a candidate of theology (licensed preacher) of the Reformed Church. Tersteegen soon became known as a religious teacher among the "Stillen im Lande," as the attenders on these meetings were called, and in 1728 gave up his handicraft in order to devote himself entirely to the translation of works by medieval and recent Mystics and Quietists, including Madame Guyon and others, and the composition of devotional books, to correspondence on religious subjects, and to the work of a spiritual director of the "awakened souls." From this date to his death he was supported by a small regular income which was subscribed by his admirers and friends. About 1727 a house at Otterbeck, between Mühlheim and Elberfeld, was set apart as a "Pilgerhütte," where the "awakened souls" could go into a spiritual retreat, under the direction of Tersteegen. This house, with accommodation for eight persons, was retained until about 1800. Tersteegen, however, did not confine himself to Mühlheim, but travelled over the district, addressing gatherings of like-minded Christians, giving special attention to Elberfeld, Barmen, Solingen, and Crefeld. From 1732 to 1755 he also went regularly every year to Holland, to visit his spiritual kinsfolk at Amsterdam and elsewhere. From 1730 to 1750 a law against conventicles was strictly enforced, and Tersteegen could not hold meetings except on his visits to Holland. During this period he removed to a house which had been Wilhelm Hoffmann's, where he preached, and provided food and simple medicines for the poor. After 1750 he resumed his public speaking until 1756, when he overstrained himself, and had to confine himself to the smallest gatherings absolutely. In 1769, dropsy set in, and after patient endurance for a season he died on April 3, 1769, at Mühlheim (Koch, vi. 46). Up to the end of his life Tersteegen remained outside the Reformed Church, but never set up a sect of his own. After his death his followers as a rule reunited themselves with it, especially when a less formal type of religion began to prevail therein. Tersteegen's most important hymnological work was his Geistliches Blümen-Gärtlein, of which many editions were published. Tersteegen ranks as one of the three most important hymnwriters associated with the Reformed Church in Germany, the other two being F. A. Lampe and Joachim Neander. He is however more closely allied, both as a Mystic and as a Poet, with Johann Scheffler than with either of his co-religionists. He almost equals Scheffler in power of expression and beauty of form, and if Scheffler has more pictorial grace, and a more vivid imagination, Tersteegen has more definiteness of teaching, a firmer grasp of the Christian verities, and a greater clearness in exposition. Inner union of the soul with God and Christ, the childlike simplicity and trust which this brings, renunciation of the world and of self, and daily endeavour to live as in the presence of God and in preparation for the vision of God, are the keynotes of his hymns. To his intense power of realising the unseen, his clear and simple diction, and the evident sincerity with which he sets forth his own Christian experience, his hymns owe much of their attractiveness and influence. During his lifetime they did not come much into use except through the Harfenspiel, as above, and they did not meet the taste of compilers during the Rationalistic period. But since Bunsen in his Yersuch, 1833, and Knapp in his Evangelischer Lieder-Schatz, 1837, brought his hymns once more into notice they have been received in greater or less measure into almost all the German hymnbooks, among the Lutherans as well as among the Reformed, the most popular of all being his “Gott ist gegenwärtig". A number of Tersteegen's hymns are noted under their own first lines. They appeared, almost all for the first time, in the successive editions of his Geistliches Blümen-Gärtlein, viz., in the 1st ed., 1729; 2nd ed., 1735; 3rd ed., 1738; 4th ed., 1745; 5th ed., 1751; 6th ed., 1757; 7th ed., 1768; and in each case (after 1729) in the Third Book of that work. Those which have passed into English are as follows:— i. Freue dich, du Kinder-Orden. Christmas. Translated as:— Little children, God above, 1858, p. 78. Another tr. is: "Children rejoice, for God is come to earth." By Miss Dunn, 1857, p. 30. ii. Jedes Herz will etwas lieben. Love to Christ. In the 4th ed., 1745, as above, Bk. iii., No. 70, in 8 stanzas of 4 lines, entitled "The Soul wishes to take Jesus as her best Beloved." Translated as:— 1. The heart of man must something love. A cento beginning with st. ii. “Though all the world my choice deride," is in Spurgeon's Our Own Hymn Book, 1866, and also in the Plymouth Collection, 1855, and other American hymnals. 2. Something every heart is loving. A full and good translation by Mrs. Bevan, in her Songs of Eternal Life, 1858, p. 58. iii. Jesu, der du bist alleine. Communion of Saints. In the 2nd ed., 1735, in 11 stanzas of 6 lines, entitled "Prayer on behalf of the brethren." Translated as:— Jesus, whom Thy Church doth own. By Miss Winkworth, omitting st. iii., in her Lyra Germanica, 2nd Ser., 1858, p. 99. iv. Jesu, mein Erbarmer! höre. Lent or Penitence. In the 2nd ed., 1735, in 12 stanzas of 6 lines, entitled "In outward and inward sufferings and Temptations." Translated as:— Jesus, pitying Saviour, hear me. In full, by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 133. In her Christian Singer, 1869, p. 298, she gave st. ii., v., vi., beginning "Lost in darkness, girt with dangers." v. Nun so will ich denn mein Leben. Self-Surrender. Translated (omitting st. ii., iii., vi., x.) as:— 1. Lo! my choice is now decided. By Miss Cox, in her Sacred Hymns from the German, 1841, p. 125. Her translations of st. viii., ix., vii., altered and beginning, "One thing first and only knowing," are repeated in Hedge & Huntington's Hymns for the Church of Christ, Boston, U.S., 1853. 2. Now at last I end the strife. By Miss Winkworth, in herLyra Germanica, 2nd Ser., 1858. vi. 0 liebe Seele! könntst du werden. The Childlike Spirit. Translated as:— Soul! couldst thou, while on earth remaining. In Miss Cox'sHymns from German, 1864, p. 197, it begins "Soul, while on earth thou still remainest." Other trs. are: (1) "Wouldst thou, my soul, the secret find." By Lady E. Fortescue, 1843, p. 47. (2) “Dear soul, couldst thou become a child." By Miss Winkworth, 1855, p. 22. vii. Siegesfürste, Ehrenkönig. Ascension. Translated as:— Conquering Prince and Lord of Glory, By Miss Winkworth, omitting st. ii., in her Lyra Germanica, 2nd Ser., 1858, p. 48. viii. Wie gut ists, wenn man abgespehnt. Lent or Self-Renunciation. In the first edition, entitled "Of the sweetness of the hidden life of Christians." Translated as:— How sweet it is, when, wean'd from all. This is a good and full translation by S. Jackson, in his Life of Tersteegen, 1832 (1837, p. 417). Other hymns by Tersteegen which have been rendered into English are:— ix. Ach Gott, es taugt doch draussen nicht. On the Vanity of Earthly Things. Tr. as, "Ah God! the world has nought to please." By Miss Winkworth, 1869, p. 304. x. Ach, könnt ich stille sein. Peace in God. Translated as (1) "Oh! could I but be still." By Mrs. Bevan, 1859, p. 134. (2) "Ah, could I but be still." By Lady Durand, 1873, p. 77. xi. Allgenugsam Wesen. God's All-sufficiency . The trs. are (1) "Thou All-sufficient One! Who art." By Miss Warner, 1858, p. 601, repeated in Hymns of the Ages, Boston, U.S., 1865, p. 163. (2) "Thou, whose love unshaken." xii. Bald endet sich mein Pilgerweg. Eternal Life. Translated as “Weary heart, be not desponding." By Lady Durand, 1873, p. 84. xiii. Berufne Seelen! schlafet nicht. Lent. The translations are (1) "Ye sleeping souls, awake From dreams of carnal ease." By S. Jackson, in his Life of Tersteegen, 1832 (1837, p, 413). (2) "Sleep not, 0 Soul by God awakened." By Lady Durand, 1873, p. 98. xiv. Das äussre Sonnenlicht ist da. Morning. Tr. as (1) "The World's bright Sun is risen on high." By H. J. Buckoll, 1842, p. 51. (2) "The outer sunlight now is there." By Lady Durand, 1873, p. 75. xv. Das Kreuz ist dennoch gut. Cross and Consolation. Translated as "The Cross is ever good." By Mrs. Findlater in Hymns from the Land of Luther, 1862, p. 72 (1884, p. 234). xvi. Die Blümlein klein und gross in meines Herren Garten. On the Graces of the New Testament. The trs. are (l) "Flowers that in Jesu's garden have a place." By Miss Dunn in her translation of Tholuck's Stunden, 1853, p. 114. (2) "Full many flowers, in my Lord's garden blooming." By Dr. R. Menzies in his translation of Tholuck's Stunden, 1870, p. 182. xvii. Die Liebe will was gauzes haben.Entire Consecration. Tr. as "Love doth the whole—not part—desire." By Miss Warner, 1869, p. 12. xviii. Für dich sei ganz mein Herz und Leben. Consecration to Christ. The trs. are (1) "Constrain'd by love so warm and tender." By R. Massie in the British Herald, April, 1865, p. 55. (2) "My soul adores the might of loving." By Mrs. Edmund Ashley in the British Herald, Sept., 1867, p. 136, repeated in Reid's Praise Book, 1872, No. 582. xix. Grosser Gott, in dem ich schwebe. God's Presence. Translated as "God, in Whom I have my being." By Lady Durand, 1873, p. 81. xx. Jauchzet ihr Himmel! frohlocket ihr englische Chören. Christmas. Tr. as "Triumph, ye heavens! rejoice ye with high adoration." xxi. Jesu, den ich meine. Life in Christ. Tr. as ”Jesus, whom I long for." By Lady Durand, 1873, p. 92. xxii. Jesus-Nam, du höchster Name. The Name of Jesus. Translated as "Jesu's name, thou highest name." By S. Jackson in his Life of Tersteegen, 1832 (1837, p. 415). xxiii. Liebwerther, süsser Gottes-Wille. Resignation to the Will of God. The translations are (1) "Thou sweet beloved Will of God." By Mrs. Bevan, 1858, p. 14. (2) “Will of God, all sweet and perfect." By Lady Durand, 1873, p. 96. xxiv. Mein ganzer Sin. Lent. Turning to God. Tr. as "My whole desire Doth deeply turn away." By Miss Warner, 1869, p. 30. xxv. Mein Gott, mein Gott, mein wahres Leben. Self-Dedication. Tr. as "My God, my God, my life divine!" By S. Jackson in his Life of Tersteegen, 1832 (1837, p. 414). xxvi. Mein Herz, ein Eisen grob und alt. Cross and Consolation. Tr. as "A rough and shapeless block of iron is my heart." By Lady Durand, 1873, p. 79. xxvii. Mein'n ersten Augenblick. Morning. Tr. as "Each moment I turn me." xxviii. Nun lobet alle Gottes Sohn. Praise to Christ. Tr. as "Give glory to the Son of God." By Mrs. Bevan, 1858, p. 75. xxix. 0 Jesu, König, hoch zu ehren. Self-surrender. Tr. as “0 Jesus, Lord of majesty." By Miss Winkworth, 1858, p. 136. xxx. So gehts von Schritt zu Schritt. For the Dying. Tr. as "Thus, step by step, my journey to the Infinite." By Lady Durand, 1873, p. 105. xxxi. So ist denn doch nun abermal ein Jahr. New Year. Tr. as "Thus, then another year of pilgrim-life." By Lady Durand, 1873, p. 73. xxxii. Sollt ich nicht gelassen sein. Cross and Consolation. Tr. as “Should I not be meek and still." By Mrs. Bevan, 1858, p. 45. xxxiii. Von allen Singen ab. Turning to God. Tr. as "From all created things." By Lady Durand, 1873, p. 100. xxxiv. Wie bist du mir so innig gut. The Grace of Christ. Written in 1724 at the close of his time of spiritual despondency. “This state of spiritual darkness continued five years; until at length whilst on a journey to a neighbouring town, the day-spring from on high again visited him; and the atoning mercy of Jesus Christ was made so deeply and convincingly apparent to him, that his heart was set entirely at rest. On this occasion he composed that beautiful hymn, &c." Translated as “How gracious, kind, and good, My great High Priest art Thou" (st. i.-v.), No. 74 in Dr. Leifchild's Original Hymns, 1842. xxxv. Wiederun ein Augenblick. The Flight of Time. Tr. as: (1) “Of my Time one Minute more." (2) "One more flying moment." By Lady Durand, 1873, p. 26. xxxvi. Willkomm'n, verklarter Gottes Sohn. Easter. This is translated as "O Glorious Head, Thou livest now." By Miss Winkworth, 1855, p. 89. Repeated in Schaff’s Christ in Song, 1870. The first Book of the Blumen-Gärtlein contains short poems, more of the nature of aphorisms than of hymns. In the ed. of I76S there are in all 568 pieces in Book i., and of these Miss Winkworth has translated Nos. 429, 474, 565, 573, 575, 577 in her Christian Singers, 1869. Others are tr. by Lady Durand, in her Imitations from the German of Spitta and Terstsegen, 1873, as above, and by S. Jackson, in his Life of Tersteegen, 1832. [Rev. James Mearns, M.A.] -- Excerpts from John Julian, Dictionary of Hymnology (1907) ================== See also in: Hymn Writers of the Church

Benjamin Schmolck

1672 - 1737 Person Name: Benj. Schmolck Topics: Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Tredje Tekstrækkes Epistel Author of "Sørger du endnu, min Sjæl!" in Salmebog for Lutherske Kristne i Amerika Schmolck, Benjamin, son of Martin Schmolck, or Schmolcke, Lutheran pastor at Brauchitschdorf (now Chrόstnik) near Liegnitz in Silesia (now Poland) was born at Brauchitschdorf, Dec. 21, 1672. He entered the Gymnasium at Lauban in 1688, and spent five years there. After his return home he preached for his father a sermon which so struck the patron of the living that he made Benjamin an allowance for three years to enable him to study theology. He matriculated, at Michaelmas, 1693, at the University of Leipzig, where he came under the influence of J. Olearius, J. B. Carpzov, and others, and throughout his life retained the character of their teaching, viz. a warm and living practical Christianity, but Churchly in tone and not Pietistic. In the autumn of 1697, after completing his studies at Leipzig (during his last year there he supported himself mainly by the proceeds of occasional poems written for wealthy citizens, for which he was also, crowned as a poet), he returned to Brauchitzchdorf to help his father, and, in 1701, was ordained as his assistant. On Feb. 12, 1702, he married Anna Rosina, daughter of Christoph Rehwald, merchant in Lauban and in the end of the same year was appointed diaconus of the Friedenskirche at Schweidnitz in Silesia. As the result of the Counter-Reformation in Silesia, the churches in the principality of Schweidnitz had been taken from the Lutherans, and for the whole district the Peace of Westphalia (1648) allowed only one church (and that only of timber and clay, without tower or bells), which the Lutherans had to build at Schweidnitz, outside the walls of the town; and the three clergy attached to this church had to minister to a population scattered over some thirty-six villages, and were moreover hampered by many restrictions, e.g. being unable to communicate a sick person without a permit from the local Roman Catholic priest. Here Schmolck remained till the close of his life, becoming in 1708 archidiaconus, in 1712 senior, and in 1714 pastor primarius and inspector. Probably as the result of his exhausting labours he had a stroke of paralysis on Laetare (Mid-Lent) Sunday, 1730, which for a time laid him aside altogether, and after which he never recovered the use of his right hand. For five years more he was still able to officiate, preaching for the last time on a Fastday in 1735. But two more strokes of paralysis followed, and then cataract came on, relieved for a time by a successful operation, but returning again incurably. For the last months of his life he was confined to bed, till the message of release came to him, on the anniversary of his wedding, Feb. 12, 1737. (Koch, v. 463; Bode, p. 144; Goedeke's Grundriss, vol. iii., 1887, p. 306; sketch prefixed to Ledderhose's edition of Schmolck's Geistliche Lieder, Halle, 1857, &c.) Schmolck was well known in his own district as a popular and useful preacher, a diligent pastor, and a man of wonderful tact and discretion. It was however his devotional books, and the original hymns therein contained, that brought him into wider popularity, and carried his name and fame all over Germany. Long lists of his works and of the various editions through which many of them passed are given by Koch, Bode and Goedehe. It is rather difficult to trace the hymns, as they are copied from one book of his into another, &c. Schmolck was the most popular hymnwriter of his time, and was hailed as the "Silesian Rist," as the "second Gerhardt," &c. Nor was he altogether unworthy of such praise. It is true that he did not possess the soaring genius of Gerhardt. Nor had he even Gerhardt's concise, simple style, but instead was too fond of high-sounding expressions, of plays upon words, of far-fetched but often recurring contrasts, and in general of straining after effect, especially in the pieces written in his later years. In fact he wrote a great deal too much, and latterly without proper attention to concentration or to proportion. Besides Cantatas, occasional pieces for weddings, funerals, &c, he is the author of some 900 hymns, properly so called. These were written for all sorts of occasions, and range over the whole field of churchly, family, and individual life. Naturally they are not all alike good; and those in his first three collections are decidedly the best. A deep and genuine personal religion, and a fervent love to the Saviour, inspire his best hymns; and as they are not simply thought out but felt, they come from the heart to the heart. The best of them are also written in a clear, flowing, forcible, natural, popular style, and abound in sententious sayings, easily to be remembered. Even of these many are, however, more suited for family use than for public worship. Nevertheless they very soon came into extensive use, not only in Silesia, but all over Germany. A number of Schmolck's hymns [that] have passed into English are:— i. Der beste Freund ist in dem Himmel. Love of Jesus. First published in his Heilige Flammen (ed. 1709, p. 100), in 6 stanzas of 6 lines, entitled "The best Friend." The translation in common use is:— A faithful friend is waiting yonder. This is a good translation, omitting stanza v., as No. 293, in Kennedy, 1863. ii. Die Woche geht zum Ende. Saturday Evening. In his Andächtige Hertze, 1714, p. 116, in 10 stanzas of 8 lines, entitled "Evening Hymn," and appointed for Evening Prayer on Saturday. In the Berlin Geistliche Lieder, ed. 1863, No. 1158. Translated as:— The week draws near its ending. This is a good translation of stanzas i., vi., vii., x., marked as by "A. G.," as No. 81 in the Dalston Hospital Hymn Book 1848. Other trs. are: (1) “Though now the week is ending," by H. J. Buckoll, 1842, p. 107. (2) “The week at length is over," by Miss Manington, 1863, p. 137. iii. Gott du hist selbst die Liehe. Holy Matrimony. Translated as:— O God, "Who all providest. This is a good translation, omitting stanza iii., by J. M. Sloan, as No. 312 in J. H. Wilson's Service of Praise, 1865. iv. Halleluja! Jesus lebt. Easter. In his Bochim und Elim, 1731, p. 67, in 5 stanzas of 6 lines, entitled "Hallelujah! at the grave of Jesus." In the Berlin Geistliche Lieder, ed. 1863, No. 296. Tr. as:— Hallelujah! Lo, He wakes. By E. Cronenwett, omitting st. iv., as No. 79 in the Ohio Lutheran Hymnal 1880. Another translation is: "Hallelujah! Jesus lives! Life, immortal life, He gives." This is a full and good translation, by Miss Warner, 1858, p. 486, repeated in the Treasury of Sacred Song, Kirkwall, n.d. v. Heute mir und Morgen dir. Funeral Hymn. In his Schmuck und Asche, 1717, p. 252, in 6 stanzas of 6 lines, entitled "Daily Dying". The tr. in common use is:— Today mine, tomorrow thine. This is a good and full translation, by Miss Warner, in her Hymns of the Church Militant, 1858, p. 260. vi. Je grösser Kreuz, je näher Himmel. Cross and Consolation. In his Andächtige Hertz, 1714, p. 273, in 9 stanzas of 6 lines, entitled "Hymn of Cross and Consolation." By its sententiousness and its manifold illustrations of the power of the Cross it has been a favourite with many. Translated as:— 1. Greater the Cross, the nearer heaven. 2. The more the cross, the nearer heaven. Another translation is: "The heavier the cross, the nearer heaven," by J. D. Burns, in the Family Treasury, 1859, p. 160. vii. Jesus soil die Losung sein. New Year. The translation in common use is:— Jesus shall the watchword he. Another translation is: "Jesu's name shall be our watchword," by J. Kelly, in the Family Treasury, 1868, p. 689. viii. Licht vom Licht, erleuchte mich. Sunday Morning. Translated as:— Light of Light, enlighten me. This is a very good tr. omitting stanza vii., by Miss Winkworth, in her Lyra Germanica, 2nd Ser., 1858, p. 66, and thence in her Chorale Book for England, 1863, No. 17. Other translations are: (1) "Light of Light! illumine me," by H. J. Buckoll, 1842, p. 6. (2) "O thou blessed Light of Light," by Miss Dunn, 1857, p. 74. ix. Meinen Jesum lass ich nicht, Ach was wollt ich hessres haben. Love to Christ. Translated as:— I'll with Jesus never part. This is a translation of st. i., ii., iv., as stanzas iii.-v. of No. 378 in the Moravian Hymn Book, 1789. In the ed. of 1886, No. 452 (see p. 614, i.), the part from Schmolck begins, "He is mine and I am His" (the translation of stanza ii.). Another tr. is: "I'll not leave Jesus—-never, never," by Miss Warner, 1858, p. 509. x. Mein Gott, ich weiss wohl dass ich sterbe. For the Dying. Translated as:— My God! I know that I must die, My mortal. Other trs. are: (1) "That I shall die full well 1 know," by Dr. H. Mills, 1845 (1856, p. 232). (2) "My God! I know full well that I must die," by Miss Warner, 1858, p. 344. (3) "My God, I know that I must die; I know," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xi. Mein Jesus lebt! was soil ich sterben. Easter. Translated as:— My Saviour lives; I shall not perish. xii. 0 wie fröhlich, o wie selig. Eternal Life. Translated as:— Oh how joyous, oh how blessed. Another tr. is: "Oh, how blest beyond our telling." xiii. Schmückt das Fest mit Maien. Whitsuntide. Translated as:— Come, deck our feast today. xiv. Thut mir auf die schöne Pforte. Sunday. Translated as:— 1. Open now thy gates of beauty. This is a good tr., omitting stanza iii., vii., by Miss Winkworth, in her Chorale Book for England, 1863, No. 15. 2. Open wide the gates of beauty. This is a translation of stanzas i., ii., iv., vi.-vii., by H. L. Hastings, dated 1885, as No. 1076, in his Songs of Pilgrimage, 1886. Another tr. is: "Throw the glorious gates wide open," by Miss Manington, 1863, p. 146. xv. Weine nicht, Gott lebet noch. Cross and Consolation. Tr. as:— "Weep not,-—Jesus lives on high. Another tr. is: "Weep not, for God, our God, doth live," by Dr. R. Maguire, 1883, p. 59. xvi. Willkommen, Held im Streite. Easter. The translation in common use is:— Welcome Thou victor in the strife. This is a good translation omitting st. ii.—iv., by Miss Winkworth, in her Lyra Germanica, 1st Ser., 1855, p. 91. Hymns not in English common use:-- xvii. Ach wenn ich dich, mein Gott, nur habe. Love to God. Founded on Ps. lxxiii. 25, 26. Translated as "My God, if I possess but Thee," by G. Moultrie, in his Espousals of S. Dorothea, 1870. xviii. An Gott will ich gedenken. Remembering God's Love and Care. In his Heilige Flammen (ed. 1707, p. 59; ed. 1709, p. 131), in 6 stanzas of 8 lines, and Burg's Gesang-Buch, Breslau, 1746, No. 112. Translated as "My God will I remember," by J. Kelly, in the Family Treasury, 1868. xix. Der Sabbath ist vergangen. Sunday Evening. Tr. as "The Sabbath now is over," by Dr. H. Mills, 1856, p. 226. xx. Du angenehmer Tag. Sunday. In his Lustige Sabbath, 1712, p. 1, in 8 stanzas of 6 lines. Tr. as “Thou ever welcome day," by J. Kelly, in the Family Treasury, 1868, p. 688. xxi. Endlich, endlich, muss es doch. Cross and Consolation. Translated as "Yes, at last, our God shall make," in the Christian Examiner, Boston, U.S., Sept., 1860, p. 251. xxii. Gedenke mein, mein Gott, gedenke mein. For the Dying. Translated as "Remember me, my God! remember me," by Miss Borthwick, in Hymns from the Land of Luther 1854, p. 9. xxiii. Geh, müder Leib, zu deiner Euh. Evening. Translated as "Go, wearied body, to thy rest," by J. Kelly, in the Family Treasury, 1868. In his Lustige Sabbath, 1712, p. 35, in 10 stanzas of 6 lines, and Burg’s Gesang-Buch, Breslau, 1746, No. 403. Translated as "King, to Jews and Gentiles given," by Dr. H. Mills, 1845. xxiv. Gott der Juden,Gott der Heiden. Epiphany. Translated as “King, to Jews and Gentiles given,” by Dr. H. Mills, 1845. xxv. Gott lebt, wie kann ich traurig sein. Trust in God. Translated as "God lives! Can I despair," by Miss Warner, 1869, p. 44. xxvi. Gott mit uns, Immanuel. New Year. Translated as "God with us! Immanuel, Open with the year before us," by Dr. R. P. Dunn, in Sacred Lyrics from the German, Philadelphia, U.S., 1859, p. 166. xxvii. Hier ist Immanuel! New Year. Translated as "Here is Immanuel!" by Miss Manington, 1864, p. 24. xxviii. Hilf, Heifer, hilf! ich muss verzagen. Cross and Consolation. Translated as "Help, Saviour, help, I sink, I die,” in the Monthly Packet, vol. xviii., 1859, p. 664. xix. Ich habe Lust zu scheiden. For the Dying. Tr. as "Weary, waiting to depart," by Mrs. Findlater, in Hymns from the Land of Luther, 1855, p 130. xxx. Ich sterbe täglich, und mein Leben. For the Dying. Translated as "Both life and death are kept by Thee" (st. iv.), by J. Kelly, in the Family Treasury, 1868, p. 689. xxxi. Mein Gott, du hast mich eingeladen. Sunday. Translated as "My God, Thou hast the invite given," by Miss Manington, 1863, p. 150. xxxii. Mein Gott! du wohnst in einem Lichte. Holy Scripture. Translated as "In glory bright, O God, Thou dwellest," by Dr. H. Mills, 1845. xxxiii. Mein Gott, ich klopf an deine Pforte. Supplication. Tr.Translated as "given as "Mein Gott, mein Erstes und mein Alles." Translated as "My God! the Source of all my blessing," in the British Herald, August, 1866, p. 312; repeated in Reid's Praise Book, 1872. xxxv. Mein Gott, weil ich in meinem Leben. The ChristiaWho, Lord, has any good whatever," by Dr. H. Mills, 1845, p. 91. xxxiv. Mein Gott, mein Alles Uber Alles. Trust in God. Sometimes n Life. Translated as "Most High! with reverence to fear Thee," by Dr. H. Mills, 1845, p. 114.). xxxvi. Nun hab ich überwunden; Zu guter Nacht, o Welt. For the Dying. Translated as "Now soon I shall have conquer'd," by Miss Manington, 1863, p. 87. xxxvii. Seht welch ein Mensch ist das. Passiontide. The translations are (1) "See, what a man is this! How tearful is His glance," by J. Kelly, in the British Messenger, Feb., 1S68; repeated in the Family Treasury, 1868, p. 691. (2) "See what a man is this, O glances," by Miss Warner, 1869, p. 32. xxxviii. Sei getreu bis in den Tod. Christian Faithfulness. Translated as "Be thou faithful unto death! Let not troubles nor distresses," by R. Massie, in the Day of Rest, 1878, vol. ix. p. 219. xxxix. Theures Wort aus Gottes Munde. Holy Scripture. Translated as "Word by God the Father spoken," by Miss Manington, 1863. xl. Was Gott thut das ist wohlgethan! Er giebt und nimmt auch wieder. On the Death of a Child. The trs. are (1) "What God does is well done, "Who takes what He gave," by W. Graham, in his The Jordan and the Rhine, London, 1854, p. 251. (2) "Whatever God doth is well done, He gives, &c," by J. Kelly, in the Family Treasury, 1868, p. 688. xli. Wer will mich von der Liebe scheiden. Faith. Translated as "Who can my soul from Jesus sever," by Miss Manington, 1863, p. 39. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

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