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John Wesley

1703 - 1791 Person Name: J. Wesley, 1703-1791 Topics: Afflictions Floods of; Afflictions Prayer in; Floods, of affliction Translator of "O Thou, to whose all-searching sight" in Methodist Hymn and Tune Book John Wesley, the son of Samuel, and brother of Charles Wesley, was born at Epworth, June 17, 1703. He was educated at the Charterhouse, London, and at Christ Church, Oxford. He became a Fellow of Lincoln College, Oxford, and graduated M.A. in 1726. At Oxford, he was one of the small band consisting of George Whitefield, Hames Hervey, Charles Wesley, and a few others, who were even then known for their piety; they were deridingly called "Methodists." After his ordination he went, in 1735, on a mission to Georgia. The mission was not successful, and he returned to England in 1738. From that time, his life was one of great labour, preaching the Gospel, and publishing his commentaries and other theological works. He died in London, in 1791, in his eighty-eighth year. His prose works are very numerous, but he did not write many useful hymns. It is to him, however, and not to his brother Charles, that we are indebted for the translations from the German. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872 ====================== John Wesley, M.A., was born at Epworth Rectory in 1703, and, like the rest of the family, received his early education from his mother. He narrowly escaped perishing in the fire which destroyed the rectory house in 1709, and his deliverance made a life-long impression upon him. In 1714 he was nominated on the foundation of Charterhouse by his father's patron, the Duke of Buckingham, and remained at that school until 1720, when he went up, with a scholarship, from Charterhouse to Christ Church, Oxford. Having taken his degree, he received Holy Orders from the Bishop of Oxford (Dr. Potter) in 1725. In 1726 he was elected Fellow of Lincoln College, and remained at Oxford until 1727, when he returned into Lincolnshire to assist his father as curate at Epworth and Wroot. In 1729 he was summoned back to Oxford by his firm friend, Dr. Morley, Rector of Lincoln, to assist in the College tuition. There he found already established the little band of "Oxford Methodists" who immediately placed themselves under his direction. In 1735 he went, as a Missionary of the Society for the Propagation of the Gospel, to Georgia, where a new colony had been founded under the governorship of General Oglethorpe. On his voyage out he was deeply impressed with the piety and Christian courage of some German fellow travellers, Moravians. During his short ministry in Georgia he met with many discouragements, and returned home saddened and dissatisfied both with himself and his work; but in London he again fell in with the Moravians, especially with Peter Bohler; and one memorable night (May 24, 1738) he went to a meeting in Aldersgate Street, where some one was reading Luther's preface to the Epistle to the Romans. There, "About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me, that He had taken away my sins, even mine, and saved me from the law of sin and death." From that moment his future course was sealed; and for more than half a century he laboured, through evil report and good report, to spread what he believed to be the everlasting Gospel, travelling more miles, preaching more sermons, publishing more books of a practical sort, and making more converts than any man of his day, or perhaps of any day, and dying at last, March 2, 1791, in harness, at the patriarchal age of 88. The popular conception of the division of labour between the two brothers in the Revival, is that John was the preacher, and Charles the hymnwriter. But this is not strictly accurate. On the one hand Charles was also a great preacher, second only to his brother and George Whitefield in the effects which he produced. On the other hand, John by no means relegated to Charles the exclusive task of supplying the people with their hymns. John Wesley was not the sort of man to depute any part of his work entirely to another: and this part was, in his opinion, one of vital importance. With that wonderful instinct for gauging the popular mind, which was one element in his success, he saw at once that hymns might be utilized, not only for raising the devotion, but also for instructing, and establishing the faith of his disciples. He intended the hymns to be not merely a constituent part of public worship, but also a kind of creed in verse. They were to be "a body of experimental and practical divinity." "In what other publication," he asks in his Preface to the Wesleyan Hymn Book, 1780 (Preface, Oct. 20,1779), "have you so distinct and full an account of Scriptural Christianity; such a declaration of the heights and depths of religion, speculative and practical; so strong cautions against the most plausible errors, particularly those now most prevalent; and so clear directions for making your calling and election sure; for perfecting holiness in the fear of God?" The part which he actually took in writing the hymns, it is not easy to ascertain; but it is certain that more than thirty translations from the German, French and Spanish (chiefly from the German) were exclusively his; and there are some original hymns, admittedly his composition, which are not unworthy to stand by the side of his brother's. His translations from the German especially have had a wide circulation. Although somewhat free as translations they embody the fire and energy of the originals. It has been the common practice, however for a hundred years or more to ascribe all translations from the German to John Wesley, as he only of the two brothers knew that language; and to assign to Charles Wesley all the original hymns except such as are traceable to John Wesley through his Journals and other works. The list of 482 original hymns by John and Charles Wesley listed in this Dictionary of Hymnology have formed an important part of Methodist hymnody and show the enormous influence of the Wesleys on the English hymnody of the nineteenth century. -- Excerpts from John Julian, Dictionary of Hymnology (1907) =================== See also in: Hymn Writers of the Church

Godfrey Thring

1823 - 1903 Person Name: Godfrey Thring, 1823-1903 Topics: Afflictions Author of "Fierce raged the tempest o'er the deep" in Hymnal and Liturgies of the Moravian Church Godfrey Thring (b. Alford, Somersetshire, England, 1823; d. Shamley Green, Guilford, Surrey, England, 1903) was born in the parsonage of Alford, where his father was rector. Educated at Balliol College, Oxford, England, he was ordained a priest in the Church of England in 1847. After serving in several other parishes, Thring returned to Alford and Hornblotten in 1858 to succeed his father as rector, a position he retained until his own retirement in 1893. He was also associated with Wells Cathedral (1867-1893). After 1861 Thring wrote many hymns and published several hymnals, including Hymns Congregational (1866), Hymns and Sacred Lyrics (1874), and the respected A Church of England Hymn Book Adapted to the Daily Services of the Church Throughout the Year (1880), which was enlarged as The Church of England Hymn Book (1882). Bert Polman ================ Thring, Godfrey, B.A., son of the Rev. J. G. D. Thring, of Alford, Somerset, was born at Alford, March 25, 1823, and educated at Shrewsbury School, and at Balliol College, Oxford, B.A. in 1845. On taking Holy Orders he was curate of Stratfield-Turgis, 1846-50; of Strathfieldsaye, 1850-53; and of other parishes to 1858, when he became rector of Alford-with-Hornblotton, Somerset. R.D. 1867-76. In 1876 he was preferred as prebend of East Harptree in Wells cathedral. Prebendary Thring's poetical works are:— Hymns Congregational and Others, 1866; Hymns and Verses, 1866; and Hymns and Sacred Lyrics, 1874. In 1880 he published A Church of England Hymnbook Adapted to the Daily Services of the Church throughout the Year; and in 1882, a revised and much improved edition of the same as The Church of England Hymn Book, &c. A great many of Prebendary Thring's hymns are annotated under their respective first lines; the rest in common use include:— 1. Beneath the Church's hallowed shade. Consecration of a Burial Ground. Written in 1870. This is one of four hymns set to music by Dr. Dykes, and first published by Novello & Co., 1873. It was also included (but without music) in the author's Hymns & Sacred Lyrics, 1874, p. 170, and in his Collection, 1882. 2. Blessed Saviour, Thou hast taught us. Quinquagesima. Written in 1866, and first published in the author's Hymns Congregational and Others, 1866. It was republished in his Hymns & Sacred Lyrics, 1874; and his Collection, 1882. It is based upon the Epistle for Quinquagesima. 3. Blot out our sins of old. Lent. Written in 1862, and first published in Hymns Congregational and Others

Charles Wesley

1707 - 1788 Topics: Adversity, Affliction & Tribulation Author of "Jesus, Lover of My Soul" in Voices United Charles Wesley, M.A. was the great hymn-writer of the Wesley family, perhaps, taking quantity and quality into consideration, the great hymn-writer of all ages. Charles Wesley was the youngest son and 18th child of Samuel and Susanna Wesley, and was born at Epworth Rectory, Dec. 18, 1707. In 1716 he went to Westminster School, being provided with a home and board by his elder brother Samuel, then usher at the school, until 1721, when he was elected King's Scholar, and as such received his board and education free. In 1726 Charles Wesley was elected to a Westminster studentship at Christ Church, Oxford, where he took his degree in 1729, and became a college tutor. In the early part of the same year his religious impressions were much deepened, and he became one of the first band of "Oxford Methodists." In 1735 he went with his brother John to Georgia, as secretary to General Oglethorpe, having before he set out received Deacon's and Priest's Orders on two successive Sundays. His stay in Georgia was very short; he returned to England in 1736, and in 1737 came under the influence of Count Zinzendorf and the Moravians, especially of that remarkable man who had so large a share in moulding John Wesley's career, Peter Bonier, and also of a Mr. Bray, a brazier in Little Britain. On Whitsunday, 1737, [sic. 1738] he "found rest to his soul," and in 1738 he became curate to his friend, Mr. Stonehouse, Vicar of Islington, but the opposition of the churchwardens was so great that the Vicar consented that he "should preach in his church no more." Henceforth his work was identified with that of his brother John, and he became an indefatigable itinerant and field preacher. On April 8, 1749, he married Miss Sarah Gwynne. His marriage, unlike that of his brother John, was a most happy one; his wife was accustomed to accompany him on his evangelistic journeys, which were as frequent as ever until the year 1756," when he ceased to itinerate, and mainly devoted himself to the care of the Societies in London and Bristol. Bristol was his headquarters until 1771, when he removed with his family to London, and, besides attending to the Societies, devoted himself much, as he had done in his youth, to the spiritual care of prisoners in Newgate. He had long been troubled about the relations of Methodism to the Church of England, and strongly disapproved of his brother John's "ordinations." Wesley-like, he expressed his disapproval in the most outspoken fashion, but, as in the case of Samuel at an earlier period, the differences between the brothers never led to a breach of friendship. He died in London, March 29, 1788, and was buried in Marylebone churchyard. His brother John was deeply grieved because he would not consent to be interred in the burial-ground of the City Road Chapel, where he had prepared a grave for himself, but Charles said, "I have lived, and I die, in the Communion of the Church of England, and I will be buried in the yard of my parish church." Eight clergymen of the Church of England bore his pall. He had a large family, four of whom survived him; three sons, who all became distinguished in the musical world, and one daughter, who inherited some of her father's poetical genius. The widow and orphans were treated with the greatest kindness and generosity by John Wesley. As a hymn-writer Charles Wesley was unique. He is said to have written no less than 6500 hymns, and though, of course, in so vast a number some are of unequal merit, it is perfectly marvellous how many there are which rise to the highest degree of excellence. His feelings on every occasion of importance, whether private or public, found their best expression in a hymn. His own conversion, his own marriage, the earthquake panic, the rumours of an invasion from France, the defeat of Prince Charles Edward at Culloden, the Gordon riots, every Festival of the Christian Church, every doctrine of the Christian Faith, striking scenes in Scripture history, striking scenes which came within his own view, the deaths of friends as they passed away, one by one, before him, all furnished occasions for the exercise of his divine gift. Nor must we forget his hymns for little children, a branch of sacred poetry in which the mantle of Dr. Watts seems to have fallen upon him. It would be simply impossible within our space to enumerate even those of the hymns which have become really classical. The saying that a really good hymn is as rare an appearance as that of a comet is falsified by the work of Charles Wesley; for hymns, which are really good in every respect, flowed from his pen in quick succession, and death alone stopped the course of the perennial stream. It has been the common practice, however for a hundred years or more to ascribe all translations from the German to John Wesley, as he only of the two brothers knew that language; and to assign to Charles Wesley all the original hymns except such as are traceable to John Wesley through his Journals and other works. The list of 482 original hymns by John and Charles Wesley listed in this Dictionary of Hymnology have formed an important part of Methodist hymnody and show the enormous influence of the Wesleys on the English hymnody of the nineteenth century. -- Excerpts from John Julian, Dictionary of Hymnology (1907) ================== Charles Wesley, the son of Samuel Wesley, was born at Epworth, Dec. 18, 1707. He was educated at Westminster School and afterwards at Christ Church, Oxford, where he graduated M.A. In 1735, he took Orders and immediately proceeded with his brother John to Georgia, both being employed as missionaries of the S.P.G. He returned to England in 1736. For many years he engaged with his brother in preaching the Gospel. He died March 29, 1788. To Charles Wesley has been justly assigned the appellation of the "Bard of Methodism." His prominence in hymn writing may be judged from the fact that in the "Wesleyan Hymn Book," 623 of the 770 hymns were written by him; and he published more than thirty poetical works, written either by himself alone, or in conjunction with his brother. The number of his separate hymns is at least five thousand. --Annotations of the Hymnal, Charles Hutchins, M.A., 1872.

Frank E. Graeff

1860 - 1919 Person Name: Frank E. Graeff, 1860-1919 Topics: Affliction Author of "Does Jesus Care?" in Ambassador Hymnal Frank E. Graeff was a minister in the Philadelphia Conference of the Methodist Episcopal Church. He was a prolific writer of hymns, stories, poems and articles. Dianne Shapiro, from "The Singers and Their Songs: sketches of living gospel hymn writers" by Charles Hutchinson Gabriel (Chicago: The Rodeheaver Company, 1916)

Augustus Toplady

1740 - 1778 Person Name: Augustus M. Toplady Topics: Church Afflicted Author of "Your harps, ye trembling saints" in The Hymnal Toplady, Augustus Montague, the author of "Rock of Ages," was born at Farnham, Surrey, November 4, 1740. His father was an officer in the British army. His mother was a woman of remarkable piety. He prepared for the university at Westminster School, and subsequently was graduated at Trinity College, Dublin. While on a visit in Ireland in his sixteenth year he was awakened and converted at a service held in a barn in Codymain. The text was Ephesians ii. 13: "But now, in Christ Jesus, ye who sometimes were far off are made nigh by the blood of Christ." The preacher was an illiterate but warm-hearted layman named Morris. Concerning this experience Toplady wrote: "Strange that I, who had so long sat under the means of grace in England, should be brought nigh unto God in an obscure part of Ireland, amidst a handful of God's people met together in a barn, and under the ministry of one who could hardly spell his name. Surely this is the Lord's doing, and it is marvelous." In 1758, through the influence of sermons preached by Dr. Manton on the seventeenth chapter of John, he became an extreme Calvinist in his theology, which brought him later into conflict with Mr. Wesley and the Methodists. He was ordained to the ministry in the Church of England in 1762, and in 1768 he became vicar of Broadhembury, a small living in Devonshire, which he held until his death. The last two or three years of his life he passed in London, where he preached in a chapel on Orange Street. His last sickness was of such a character that he was able to make a repeated and emphatic dying testimony. A short time before his death he asked his physician what he thought. The reply was that his pulse showed that his heart was beating weaker every day. Toplady replied with a smile: "Why, that is a good sign that my death is fast approaching; and, blessed be God, I can add that my heart beats stronger and stronger every day for glory." To another friend he said: "O, my dear sir, I cannot tell you the comforts I feel in my soul; they are past expression. . . . My prayers are all converted into praise." He died of consumption August 11, 1778. His volume of Psalms and Hymns for Public and Private Worship was published in 1776. Of the four hundred and nineteen hymns which it contained, several were his own productions. If on a quiet sea 446 Rock of ages, cleft for me 279 Hymn Writers of the Church, 1915 by Charles S. Nutter =============================================== Toplady, Augustus Montague, M.A. The life of Toplady has been repeatedly and fully written, the last, a somewhat discursive and slackly put together book, yet matterful, by W. Winters (1872). Summarily, these data may be here given: he was born at Farnham, in Surrey, on November 4, 1740. His father, Richard Toplady, was a Major in the British array, and was killed at the siege of Carthagena (1741) soon after the birth of his son. His widowed mother placed him at the renowned Westminster school, London. By-and-by circumstances led her to Ireland, and young Augustus was entered at Trinity College, Dublin, where he completed his academical training, ultimately graduating M.A. He also received his "new birth" in Ireland under remarkable conditions, as he himself tells us with oddly mixed humility and lofty self-estimate, as "a favourite of heaven," common to his school:— "Strange that I who had so long sat under the means of grace in England should be brought right unto God in an obscure part of Ireland, midst a handful of people met together in a barn, and by the ministry of one who could hardly spell his own name. Surely it was the Lord's doing and is marvellous. The excellency of such power must be of God and cannot be of man. The regenerating spirit breathes not only on whom but likewise, when and where and as He listeth." Toplady received orders in the Church of England on June 6, 1762, and after some time was appointed to Broadhembury. His Psalms and Hymns of 1776 bears that he was then “B.A." and Vicar of Broadhembury. Shortly thereafter be is found in London as minister of the Chapel of the French Calvinists in Leicester Fields. He was a strong and partizan Calvinist, and not well-informed theologically outside of Calvinism. We willingly and with sense of relief leave unstirred the small thick dust of oblivion that has gathered on his controversial writings, especially his scurrilous language to John Wesley because of his Arminianism, as we do John Wesley's deplorable misunderstanding and misrepresentation of Calvinism. Throughout Toplady lacked the breadth of the divine Master's watchword "Forbid him not, for he that is not against us is for us" (St. Luke ix. 50). He was impulsive, rash-spoken, reckless in misjudgment; but a flame of genuine devoutness burned in the fragile lamp of his overtasked and wasted body. He died on August 11, 1778. The last edition of his works is in 6 vols., 8 vo., 1825. An accurate reproduction of most of his genuine hymns was one of the reprints of Daniel Sedgwick, 1860. His name occurs and recurs in contemporary memoirs and ecclesiastical histories, e.g., in Tyerman's Life of John Wesley. The reader will find in their places annotations on the several hymns of Toplady, and specially on his "Rock of Ages,” a song of grace that has given him a deeper and more inward place in millions of human hearts from generation to generation than almost any other hymnologist of our country, not excepting Charles Wesley. Besides the "Rock of Ages" must be named, for power, intensity, and higher afflatus and nicer workmanship, "Object of my first desire,” and "Deathless principle arise." It is to be regretted that the latter has not been more widely accepted. It is strong, firm, stirring, and masterful. Regarded critically, it must be stated that the affectionateness with which Toplady is named, and the glow and passion of his faith and life, and yearning after holiness, have led to an over-exaltation of him as a hymnwriter. Many of his hymns have been widely used, and especially in America, and in the Evangelical hymnbooks of the Church of England. Year by year, however, the number in use is becoming less. The reason is soon found. He is no poet or inspired singer. He climbs no heights. He sounds no depths. He has mere vanishing gleams of imaginative light. His greatness is the greatness of goodness. He is a fervent preacher, not a bard. [Rev. A. B. Grosart, D.D., LL.D.] Toplady's hymns and poetical pieces were published in his:— (1) Poems on Sacred Subjects wherein The Fundamental Doctrines of Christianity, with many other interesting Points, are occasionally introduced. . . Dublin: Printed by S. Powell, in Crane-lane, MDCCLIX.; (2) his Psalms & Hymns for Public and Private Worship, 1776; (3) in The Gospel Magazine, 1771-1776; and (4) in Hymns and Sacred Poems on a variety of Divine Subjects, &c. D. Sedgwick's reprint, 1860. His Works, with a Memoir by W. Row, were published in 6 volumes, in 1794. Walter How was also the editor of the 2nd and some later editions of the Psalms & Hymns. He was a most careless editor, and attributed several hymns by C. Wesley and others to Toplady. The following additional hymns in common use together with centos indicated in the sub-lines, are from:— i. His Poems on Sacred Subjects, 1759. 1. Can my heaven-born soul submit? All for Christ. 2. Come from on high, my King and God. Holiness desired. (1.) 0 might this worthless heart of mine. 3. Earnest of future bliss. The Witness of the Spirit. 4. From Thy supreme tribunal, Lord. Christ's Righteousness a Refuge. (1.) The spotless Saviour lived for me. 5. Great God, Whom heaven, and earth, and sea. For Peace. 6. I saw, and lo! a countless throng. Saints' Days. Revised form in the Gospel Magazine, 1774, p. 449. 7. Immovable our hope remains. Divine Faithfulness. 8. Jesus, God of love, attend. Divine Worship. Pt. ii. is "Prayer can mercy's door unlock." 9. Jesus, Thy power I fain would feel. Lent. 10. Lord, I feel a carnal mind. Mind of Christ desired. 11. My yielding heart dissolves as wax. On behalf of Arians, &c. (1.) 0 Jesus, manifest Thy grace. 12. Not to myself I owe. Praise for Conversion, (1.) Not to ourselves we owe. (2.) The Father's grace and love. 13. 0 that my heart was right with Thee. Dedication to God desired. 14. 0 Thou that hearest the prayer of faith. Christ the Propitiation. 15. 0 Thou Who didst Thy glory leave. Thanksgiving for Redemption. 16. 0 when wilt Thou my Saviour be. Trust in Jesus. (1.) Jesus, the sinner's Rest Thou art. 17. Redeemer, whither should I flee? Safety in the Cross. 18. Remember, Lord, that Jesus bled. Pardon. 19. Surely Christ thy griefs hath borne. Redemption. Revised text in Gospel Magazine, 1774, p. 548. (1.) Weary sinner, keep thine eyes. (2.) Weeping soul, no longer mourn. ii. From the Gospel Magazine. 20. Compared with Christ, in all besides. Christ All in All. Feb. 1772. 21. Eternal Hallelujahs Be to the Father given. Holy Trinity, Dec. 1774. 22. From whence this fear and unbelief. Reviving Faith, Feb. 1772. 23. How vast the benefits divine. Redemption. Dec. 1774. From this "Not for the works which we have done" is taken. 24. Whom have I in heaven but Thee? Christ All and in All, Feb. 1772. From this "If my Lord Himself reveal" is taken. 25. Jesus, immutably the same. Jesus, the True Vine. June, 1771. All these hymns, together with "O precious blood, 0 glorious death" (Death of Christ), are in D. Sedgwick's reprint of Toplady's Hymns, &c, 1860. We have met with several other hymns to which Toplady's name is appended, but for this we can find no authority whatever. -- Excerpts from John Julian, Dictionary of Hymnology (1907)

Robert Grant

1779 - 1838 Person Name: Sir R. Grant, 1735-1838 Topics: Afflictions Christ with us in Author of "When gathering clouds around I view" in Methodist Hymn and Tune Book Robert Grant (b. Bengal, India, 1779; d. Dalpoorie, India, 1838) was influenced in writing this text by William Kethe’s paraphrase of Psalm 104 in the Anglo-Genevan Psalter (1561). Grant’s text was first published in Edward Bickersteth’s Christian Psalmody (1833) with several unauthorized alterations. In 1835 his original six-stanza text was published in Henry Elliott’s Psalm and Hymns (The original stanza 3 was omitted in Lift Up Your Hearts). Of Scottish ancestry, Grant was born in India, where his father was a director of the East India Company. He attended Magdalen College, Cambridge, and was called to the bar in 1807. He had a distinguished public career a Governor of Bombay and as a member of the British Parliament, where he sponsored a bill to remove civil restrictions on Jews. Grant was knighted in 1834. His hymn texts were published in the Christian Observer (1806-1815), in Elliot’s Psalms and Hymns (1835), and posthumously by his brother as Sacred Poems (1839). Bert Polman ======================== Grant, Sir Robert, second son of Mr. Charles Grant, sometime Member of Parliament for Inverness, and a Director of the East India Company, was born in 1785, and educated at Cambridge, where he graduated in 1806. Called to the English Bar in 1807, he became Member of Parliament for Inverness in 1826; a Privy Councillor in 1831; and Governor of Bombay, 1834. He died at Dapoorie, in Western India, July 9, 1838. As a hymnwriter of great merit he is well and favourably known. His hymns, "O worship the King"; "Saviour, when in dust to Thee"; and "When gathering clouds around I view," are widely used in all English-speaking countries. Some of those which are less known are marked by the same graceful versification and deep and tender feeling. The best of his hymns were contributed to the Christian Observer, 1806-1815, under the signature of "E—y, D. R."; and to Elliott's Psalms & Hymns, Brighton, 1835. In the Psalms & Hymns those which were taken from the Christian Observer were rewritten by the author. The year following his death his brother, Lord Glenelg, gathered 12 of his hymns and poems together, and published them as:— Sacred Poems. By the late Eight Hon. Sir Robert Grant. London, Saunders & Otley, Conduit Street, 1839. It was reprinted in 1844 and in 1868. This volume is accompanied by a short "Notice," dated "London, Juno 18, 1839." ===================== Grant, Sir R., p. 450, i. Other hymns are:— 1. From Olivet's sequester'd scats. Palm Sunday. 2. How deep the joy, Almighty Lord. Ps. lxxxiv. 3. Wherefore do the nations wage. Ps. ii. These are all from his posthumous sacred Poems, 1839. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907)

Richard Baxter

1615 - 1691 Topics: Afflictions Author of ""I shall be with Him"" in Laudes Domini Baxter, Richard. Only s. of Richard Baxter, yeoman, Eaton Constantine, Shropshire, b. at Rowton, Shropshire, Nov. 12,1615. He was educated at Wroxeter School, and for a time held the Mastership of the Dudley Grammar School. On taking Holy Orders, he became, in 1640, Ourate of Kidderminster. Subsequently he was for some time chaplain to one of Cromwell's regiments. Through weakness he had to take an enforced rest, during which he wrote his Saints’ Everlasting Rest. On regaining his health he returned to Kidderminster, where he remained until 1660, when he removed to London. At the Restoration he became chaplain to Charles II and was offered the bishopric of Hereford, which he refused. On the passing of the Act of Uniformity, he retired from active duty as a Minister of the Church of England. In or about 1673 he took out a licence as a Nonconformist Minister and commenced lecturing in London. He d. Dec. 8, 1691. His prose works are very numerous. His poetical are :— (1) Poetical Fragments: Heart Imployment with God and Itself; The Concordant Discord of a Broken-healed Heart, tendon, Printed by T. Snowdon for B. Simmons, at the 3 Golden Cocks, &c, 1681 (2nd ed. 1689; 3rd ed. 1699). It consists of accounts of his religious experiences in verse, and is dated "London, at the Door of Eternity; Rich. Baxter, Aug. 1, 1681." (2) Additions to the Poetical Fragments of Rich. Baxter, written for himself, and Communicated to such as are more for serious Verse than smooth, London, Printed for B. Simmons at the Three Golden Cocks at the Westend of St. Pauls, 1683. (3) A Paraphrase on the Psalms, With other Hymns Left fitted for the Press, pub. the year following his death (1692). [Early English Hymnody, x., and English Psalters, 6 xii.] The Poetical Fragments were republished by Pickering, Lond., 1821. From this work his well-known hymn, " Now [Lord] it belongs not to my care," is taken (see "My whole, though broken, heart, O Lord.") -John Julian, Dictionary of Hymnology (1907) See also in: Hymn Writers of the Church

E. Prentiss

1818 - 1878 Person Name: Mrs. E. P. Prentiss Topics: Afflictions Author of ""More love"" in Laudes Domini Elizabeth Payson Prentiss USA 1818-1878. Born at Portland, ME, 5th child of Congregationalist minister, Edward Payson. He died of tuberculosis in 1827, and the family moved to New York City in 1831. That year she professed faith in Christ and joined the Bleeker Street Presbyterian Church. She possessed keen abilities, including sympathy and perceptiveness. She began writing stories and poems, and contributed her works to “The youth’s companion”, a New England religious periodical. In 1838 she opened a small girls’ school in her home and took up a Sabbath-school class as well. Two years later, she moved to Richmond, VA, to be a department head at a girls’ boarding school. In 1845 she married George Lewis Prentiss, a brother of her close friend, Anna Prentiss Stearns. The Prentisses settled in New Bedford, MA, where George became pastor of South Trinitarian Church. In 1851 George became pastor of Mercer St Presbyterian Church in New York City. After a happy period in life, by 1852 she had lost two of her three children, one as a newborn, one at age four. However, she went on to have three more healthy children, despite her poor health. She wrote her first book of stories, published in 1853. In 1856 she penned her famous hymn lyrics (noted below) after she nearly lost her daughter, Minnie, to an illness. After George resigned from his church due to failing health, the family went abroad for a couple of years. In 1860 they returned to NY, where George resumed his pastorate and held a chair at Union Theological Seminary. She published her most popular book, “Stepping heavenward” in 1869, furnishing it in installments to ‘Chicago Advance’. The family evenually settled in Dorset, VT, where she died. After her death, her husband published “The life and letters of Elizabeth Prentiss” in 1882. The family children were: Annie, Eddy, Bessie, Minnie, George, and Henry. John Perry ================ Prentiss, Elizabeth, née Payson, youngest daughter of Dr. Edward Payson, was born at Portland, Maine, Oct. 26, 1818; married to George Lewis Prentiss, D.D., then at Bedford, Massachusetts, April, 1845; and died at Dorset, Vermont, Aug. 13, 1878. Her Life and Letters by her husband appeared some time after. Dr. Prentiss removed from Bedford to New York in 1851, and was appointed Professor of Pastoral Theology at Union Seminary, New York, 1873. Mrs. Prentiss's works include The Flower of the Family; Stepping Heavenward, 1869; and Religious Poems, 1873. Of her hymns the two following are most widely known:— 1. As on a vast eternal shore Thanksgiving. Contributed to Schaff's Christ in Song, 1869. 2. More love to Thee, 0 Christ. More Love to Christ desired. Written in 1869, and first printed on a fly-sheet; then in Hatfield's Church Hymn Book, N. Y., 1872. [Rev. F. M. Bird, M.A.] --John Julian, Dictionary of Hymnology (1907)

Ray Palmer

1808 - 1887 Person Name: Rev. Ray Palmer, 1808-1887 Topics: Afflictions Author of "My faith looks up to thee" in Hymnal and Liturgies of the Moravian Church Ray Palmer (b. Little Compton, RI, 1808; d. Newark, NJ, 1887) is often considered to be one of America's best nineteenth-century hymn writers. After completing grammar school he worked in a Boston dry goods store, but a religious awakening prodded him to study for the ministry. He attended Yale College (supporting himself by teaching) and was ordained in 1835. A pastor in Congregational churches in Bath, Maine (1835-1850), and Albany, New York (1850-1865), he also served as secretary of the American Congregational Union (1865-1878). Palmer was a popular preacher and author, writing original poetry as well as translating hymns. He published several volumes of poetry and hymns, including Sabbath Hymn Book (1858), Hymns and Sacred Pieces (1865), and Hymns of My Holy Hours (1868). His complete poetical works were published in 1876. Bert Polman =================== Palmer, Ray, D.D., son of the Hon. Thomas Palmer, a Judge in Rhode Island, was born at Little Compton, Rhode Island, Nov. 12, 1808. His early life was spent at Boston, where he was for some time clerk in a dry-goods store. At Boston he joined the Park Street Congregational Church, then under the pastoral care of Dr. S. E. Dwight. After spending three years at Phillips Academy, Andover, he entered Yale College, New Haven, where he graduated in 1830. In 1835 he became pastor of the Central Congregational Church, Bath, Maine. During his pastorate there he visited Europe in 1847. In 1850 he was appointed to the First Congregational Church, at Albany, New York, and in 1865 Corresponding Secretary to the American Congregational Union, New York. He resigned in 1878, and retired to Newark, New Jersey. He died at Newark, Mar. 29, 1887. Dr. Palmer's published works in prose and verse include:-- (1) Memoirs and Select Remains of Charles Pond, 1829; (2) The Spirit's Life, a Poem, 1837; (3) How to Live, or Memoirs of Mrs. C. L. Watson, 1839; (4) Doctrinal Text Book, 1839; (5) Spiritual Improvement, 1839, republished as Closet Hours in 185; (6) What is Truth? or Hints on the Formation of Religious Opinions, 1860; (7) Remember Me, or The Holy Communion, 1865; (8) Hymns and Sacred Pieces, with Miscellaneous Poems, 1865; (9) Hymns of my Holy Hours, and Other Pieces, 1868; (10) Home, or the Unlost Paradise, 1873; and (11) Voices of Hope and Gladness, 1881. Most of Dr. Palmer's hymns have passed into congregational use, and have won great acceptance. The best of them by their combination of thought, poetry, and devotion, are superior to almost all others of American origin. The first which he wrote has become the most widely known of all. It is:— 1. My faith looks up to Thee. Faith in Christ. This hymn was written by the author when fresh from College, and during an engagement in teaching in New York. This was in 1830. The author says concerning its composition, "I gave form to what I felt, by writing, with little effort, the stanzas. I recollect I wrote them with very tender emotion, and ended the last line with tears." A short time afterwards the hymn was given to Dr. Lowell Mason for use, if thought good, in a work then being compiled by him and Dr. T. Hastings. In 1831 that work was published as Spiritual Songs for Social Worship: adapted to the use of Families, &c. Words and Music arranged by Thomas Hastings, of New York, and Lowell Mason of Boston. It is No. 141 in 4 stanzas of 8 lines, entitled "Self Consecration," and accompanied with the tune by Dr. L. Mason, there given as "My faith looks up to Thee, "but subsequently known as Olivet. (Orig. text of hymn in Thring's Collection, 1882.) It has passed into most modern collections in all English-speaking countries, and has been rendered into numerous languages. That in Latin, by H. M. Macgill (p. 708, ii.), begins "Fides Te mea spectat." 2. Fount of everlasting love. Praise for renewed Spiritual Life. This also appeared in the Spiritual Songs, &c, 1831, No. 191, in 4 stanzas of 4 lines, and headed "Praise for a Revival." The hymns which are given below are all in Dr. Palmer's Poetical Works, N. Y., 1876, and the dates appended in brackets are those given by him in that work. 3. Thou who roll'st the year around. (1832.) Close of the Year. In several American collections. 4. Away from earth my spirit turns. (1833.) Holy Communion. Appeared in Lowell Mason's Union Hymns, in 4 stanzas of 4 lines. In the Church Praise Book, N. Y.. 1882, it begins with st. ii., "Thou, Saviour, art the Living Bread." 5. Before Thy throne with tearful eyes. (1834.) Liberty of Faith. 6. Stealing from the world away. (1834.) Evening. Written at New Haven in 1834, and is very popular in America. 7. Thine [Thy] holy day's returning. (1834.) Sunday Morning. 8. Wake thee, 0 Zion. (1862.) Zion Exultant. 9. We stand in deep repentance. (1834.) Lent. This last, No. 9, in common with Nos. 10, 11, 12, is marked "original," in the Presbyterian Parish Hymns, 1843. Probably they were given to the editors of that book in manuscript, and had not previously appeared. 10. And is there, Lord, a rest? (1843.) Rest in Heaven. Written at Bath, Maine, in 1843. 11. 0 sweetly breathe the lyres above. Consecration to Christ. This was accidentally omitted from Dr. Palmer's Poetical Works, 18?6. S. W. Duffield says:— "It was written in the winter of 1842-43, at a time of revival. At the previous Communion several had been received under circumstances that made Doddridge's hymn, ‘0 happy day that fixed my choice 'a most appropriate selection. Not caring to repeat it, and needing something similar, Dr. Palmer composed the present hymn." English Hymns, N. Y., 1886, p. 432. 12. When downward to the darksome tomb. (1842.) Death Contemplated. Written at Bath, Maine, 1842. From 1843 there comes a long break, and Dr. Palmer seems to have done no more hymn-writing until called upon by Professors Park and Phelps, of Andover, for contributions to their Sabbath Hymn-Book, 1858. His hymns written for that important collection rank amongst the best that America has produced. This is specially true of the first four (Nos. 13-16) from the Latin. 13. Jesus, Thou joy of loving hearts. (l858.) Translation of a cento from "Jesu dulcis memoria" (p. 588, ii.). 14. 0 Bread to Pilgrims given. (1858.) Translation of “O esca viatorum" (q.v.). 15. 0 Christ our King, Creator Lord. (1858.) Translation of “Rex Christe, factor omnium " 16. Come Holy Ghost, in love. (1858.) Translation of “Veni Sancte Spiritus" (q.v.) 17. Jesus, these eyes have never seen. (1858.) Christ loved, though unseen. This hymn is accounted by many as next in merit and beauty to "My faith looks up to Thee." 18. Lord, my weak thought in vain would climb. (1858.) God Unsearchable. This hymn deals with the mysteries of Predestination in a reverent and devout manner. 19. Thy Father's house! thine own bright home. (1858.) Heaven. The next group, Nos. 20-27, appeared in Dr. Robinson's Songs for the Sanctuary, 1865. 20. Lord, Thou wilt bring the joyful day. (1864.) Contemplation of Heaven. Written in New York City. 21. Eternal Father, Thou hast said. (i860.) Missions. 22. Jesus, Lamb of God, for me. (1863.) Jesus, the Way of Salvation. Written in Albany, New York. 23. Take me, 0 my Father, take me. (1864.) Lent. 24. Wouldst thou eternal life obtain. (1864.) Good Friday. 25. Come Jesus, Redeemer, abide Thou with me. (1864.) Holy Communion. 26. Lord, Thou on earth didst love Thine own. (1864.) Fellowship with Christ. 27. Thou, Saviour, from Thy throne on high. (1864.) Prayer. The next four (Nos. 28-31) present another group. They appeared in D. E. Jones's Songs for the New Life, 1869, and the Reformed Dutch Hymns of the Church, N. Y., 1869. The dates of composition are from Dr. Palmer's Poems, 1876. 28. Lord, Thou hast taught our hearts to glow. (1865.) Ordination, or Meeting of Ministers. 29. When inward turns my searching gaze. (1868.) Evening. 30. 0 Jesus, sweet the tears I shed. (1867.) Good Friday. 31. Jesus, this [my] heart within me burns. (1868.) Love. The hymns which follow are from various sources. 32. 0 Christ, the Lord of heaven, to Thee. (1867.) Universal Praise to Christ. Appeared in the author's Hymns of my Holy Hours, 1867. It is a hymn of great merit, and is widely used. 33. Behold the shade of night is now receding. (1869.) A translation of "Ecce jam noctis." (p. 320, i., and Various). 34. Hid evening shadows let us all be waking. (1869.) A translation of "Nocte surgentes" (p. 809, i.). 35. I give my heart to Thee. (Aug. 20, 1868.) A translation of "Cor meum Tibi dedo," p. 262, ii. 36. Holy Ghost, that promised came. (1873.) Whitsuntide. From the author's Poems, 1876. 37. 0 Holy Comforter, I hear. The Comforter. Appeared in the Boston Congregationalist, September 7th, 1867. 38. Lord, when my soul her secrets doth reveal. (1865.) Holy Communion. Most of the foregoing hymns are in common in Great Britain, and all are found in one or more American hymnbooks of importance. [Rev. F. M. Bird, M.A.] -- John Julian, Dictionary of Hymnology (1907) =================== Palmer, Ray, D.D., p. 877, i. The following original hymns by Dr. Palmer are also in common use:— 1. O Rock of Ages, since on Thee. Faith. From his Poetical Works, 1876, p. 27, where it is dated 1869. Bp. Bickersteth says "This hymn"... is "worthy of Luther." (Note Hymnal Companion, ed. 1876.) 2. Thy holy will, my God, be mine. Resignation. From his Hymns of my Holy Hours, &c, 1868, p. 47. Also in his P. Works, 1876, dated 1867. 3. We praise Thee, Saviour, for Thy grace. Holy Communion. From his Hymns and Sacred Pieces, &c, 1865. Also in P. Works, 1876, dated 1864. --John Julian, Dictionary of Hymnology, Appendix, Part II (1907) ========== Ray Palmer was born at Little Compton, Rhode Island, in 1808. He studied at Phillip's Academy, Andover, Mass., and graduated at Yale College in 1830. In 1835, he was ordained pastor of a Congregational Society in Bath, Maine, from which he removed, in 1850, to the pastorate of a Congregational Society in Albany, N.Y. He has published many hymns, some of his own authorship, and some translations. He has published some sermons and reviews. --Annotations of the Hymnal, Charles Hutchins, M.A. 1872.

Benjamin Schmolck

1672 - 1737 Person Name: Rev. Benjamin Schmolke (1672-1737) Topics: Afflictions Submission under Author of "My Jesus, as thou wilt" in Many Voices; or, Carmina Sanctorum, Evangelistic Edition with Tunes 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)