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Author: Kingo Appears in 4 hymnals Topics: Sjette Søndag efter Hellig 3 Kongers Dag Til Høimesse; Tredje Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Tredje Tekstrækkes Epistel; Sjette Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste Lyrics: 1 Jeg løfter Sjæl og Øie op Imod den hellig' Berge-Top, Hvor Jesus han opstiger; Jeg følger med i Sjæl og Sind, At kige i den Glæde ind; I, Verdens Lyster, viger, Bort alt, som mig besviger! 2 I Aand og Troen ser jeg paa Alt, hvad de tre Disciple saa, Og trøstes ved den Glæde, Ak Jesus han iførte sig Udi en Del af Himmerig, Og Lysets rene Klæde Af Herlighedens Sæde. 3 Hans Aasyn Solens Klarhed fik, Hans Klæder med en Himmel-Skik, Som Lys og Sne blev hvide, Da Moses og Elias kom, Guds dybe Ting de taled' om, Hvad Død han skulde lide Med Kummer, Kors og Kvide. 4 Al Verden glemte Peder da, Sig selv gik han saa ganske fra, Han dristed' at begjære: O Herre, lad os gjøre her Dig, Moses og Elias, hver Sit Hus i denne Ære, Her er saa godt at være! 5 O Jesus, o jeg ser heraf At Gud dig Himlens Ære gav, Før Sorgens Sky dig mødte, Og før du in Getsemane I Blod for mine Synders Ve Dit Klæde gjennemblødte, Og for min Ondskab bødte. 6 Du hermed vil paaminde mig, At naar mit Kors, min Kummer sig Med Dødens Nat udbreder, At da min Sjæl skal tænke paa Den Glæde mig skal forestaa, Naar du min sorg adspreder, Mig i din Himmel leder. 7 Jeg gaar i denne Græde-Dal, Du kjender mine Sorgers Tal, Ak, naar skal jeg opstige Paa Glædens Tabor, hvor jeg kan Se dig, o søde Frelsermand, I Herlighedens Rige, Hvor al min Nød skal vige? 8 Du ta'r dog engang Skyen bort, Du gjør min Længsel let og kort; Kom snart, o kom at tage Min Sjæl fra Synd, fra Skam og Nød, Fra Sorg og fra den evig' Død, At jeg maa se og smage Din Sødhed alle Dage!

Midt i Livet ere vi

Author: Luther; Landstad; Notker den ældre Appears in 6 hymnals Topics: Fjerde Søndag efter Hellig 3 Kongers Dag Til Høimesse Lyrics: 1 Midt i Livet ere vi Udi Dødsens Vaade, Hvo er den, som os kan fri, Give Liv og Naade? Du, Herre Krist, alene. Saa bitterlig vi angre maa Al den Synd, os ligger paa, Hellige Herre Gud, hellige stærke Gud, Hellige, barmhjertige Frelsermand, evige Gud! Lad os ei omkomme i den haarde Dødsens Nød! Gud miskunde dig! 2 Midt udi den haarde Død Gaber Helveds Grunde, Hvo er den, af saadan Nød Frir os samme Stunde? Du, Herre Krist, alene. Saa hjertelig du ynkes ved Al vor Synd og Usselhed. Hellige Herre Gud, hellige stærke Gud, Hellig, barmhjertige Frelsermand, evige Gud! Lad os ei fortvile for den hede Helveds Ild! Gud miskunde dig! 3 Midt i denne Rædsels-Port Synderne os jager, Hvo er den, som Frygten bort Fra vort Hjerte tager? Du, Herre Krist, alene. Dit dyre Bod det Bud os bær, At vor Synd udslettet er, Hellige Herre Gud, hellige stærke Gud, Hellige barmhjertige Frelsermand, evige Gud! Lad os ikke falde fra den rette Troens Trøst! Gud miskunde dig! Text Sources: Latinsk

Vær i Korset tro og stille

Author: Benj. Prætorius; Brorson Appears in 6 hymnals Topics: Fjerde Søndag efter Hellig 3 Kongers Dag Til Aftengudstjeneste - Til Anden Tekstrækkes Epistel Lyrics: 1 Vær i Korset tro og stille, Tænk, hvad Jesus for dig led, Lad dig ingen Jammer skille Fra hans store Kjærlighed! Tænk, hvor mangen Vei han gik, Før han dig tilbage fik! Da fra ham du vendte Hjertet, Om det ikke ham har smertet! 2 Vær dog tro i Troens Stride, Uforandret, uforsagt, (Fast paa Jesus kan du lide) At du fra den visse Pagt, Som du har i Daaben gjort, Aldrig, aldrig viger bort, Men arbeider alle Dage Til din Jesus at behage! 3 Vær dog tro i Kjærligheden Til din Gud af ganske Sjæl, Elsk din Næste og isteden For hans Brede und han vel! Tænk, hvor Jesus bad for dem, Som ham pinte hvert et Lem! Tænk, Gud vil din synd tilgive! Saadan maa du ogsaa blive. 4 Vær dog tro i Haab at vinde! Kon du ingen Udgang se, Gud kan snart et Middel finde Til at ende al din Ve. Haab kun stadig, Gud er her, Som dig har af Hjertet kjær, Haab, at Gud din Sag vil fremme, Haabet skal dig ei beskjæmme! 5 Vær dog tro i Dødsens Dale, Det er dog den sidste Strid, Det er dog saa kort en Dvale, Og saa stor en Seiers Tid! Hvo med Gud i Kampen gaar, Og med Jakob mandig staar, Han er evig Seier vinder, Og den Livsens Krone finder. 6 Vær dag tro til sidste Ende, Før til Seier hver en Kamp, Lad det bide, lad det brænde, Koste blodig Sved og Damp; Al vor Trængsel er dog her Ikke Herligheden værd, Som dig Jesus hisset giver, Naar du hans Medarving bliver. 7 I Guds Navn saa vil jeg lide, Elske, tro og haabe fast, Jesus hjælper mig at stride, Aldrig har han den forkast', Som i Korset stødig stod, Og paa ham sig fast forlod; Ham vil jeg mig overgive, Han skal al min Nød fordrive.

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Instances

Published text-tune combinations (hymns) from specific hymnals

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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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

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

Nicolaus Selneccer

1530 - 1592 Person Name: Nikol Selnecker Topics: Femte Søndag efter Hellig 3 Kongers Dag Til Høimesse Author of "Det lakker nu ad Aften brat" in Salmebog for Lutherske Kristne i Amerika Selnecker, Nicolaus, D.D., son of Georg Selnecker (Selneccer, Schellenecker, who was protonotarius to the Nürnberg magistracy, but lived at Hersbruck near Nürnberg) was born at Hersbruck Dec. 5, 1532. In 1536 he was removed to Nürnberg, and became during his school time, when only twelve years old, organist at the chapel in the Kaiserburg there. He went to the university of Wittenberg in 1550 (where he became a favourite pupil of Melanchthon), graduated M.A. on July 31, 1554, and subsequently lectured as a privat-docent, sometimes to 200 students. In the end of 1557 he was appointed second court preacher at Dresden, and tutor to the heir apparent Prince Alexander, having also to supervise the education of the choirboys of the royal chapel. He was ordained at Wittenberg Jan. 6, 1558. The principal theologians at the Saxon court at that time were inclined to follow Melanchthon's lead and to approximate to Calvin's teachings regarding Consubstantiation. When therefore Selnecker thought it his duty openly to declare his adhesion to strict Lutheranism, he found his position almost untenable. When Martin Hoffmann of the Neustadt church in Dresden preached against the Elector August's passion for game preserving, Selnecker took Hoffmann's part. His enemies took advantage of this, and managed so that after Hoffmann had been expelled from Dresden, in August, 1564, Selnecker was requested to seek work elsewhere. He preached his farewell sermon at Dresden on March 15, 1565, and on the 26th he entered on his new office of Professor of Theology at Jena. After the siege of Gotha, Duke Johann Wilhelm of Saxony recalled Wigand and other professors of Theology who had been expelled from Jena, in 1561, as adherents of Flaeius; and Selnecker, not being so extreme a Lutheran as they, had to leave Jena. Thereupon the Elector August again received him into favour, appointed him professor of Theology at Leipzig, and also pastor of St. Thomas's church and Superintendent of Leipzig. He entered on his duties at Leipzig in August 1568, and for some time worked quietly and successfully. In July 1570 the Elector acceded to the request of Duke Julius of Brunswick for Selnecker's services, and gave Selnecker leave of absence to go to Wolfenbüttel as court preacher and general superintendent. Here he succeeded in inducing the clergy to receive the so-called Saxon Confession, and persevered in zealous visitations of churches, schools, &c. After 1572 he resided at Gandersheim, took an interest in the Gymnasium there, &c. In 1573 he also visited, and drew up a book of Church Order and Discipline for the district of Oldenburg-Jever. But in Brunswick, what with Martin Chemnitz the Superintendent of Brunswick, who was a High Lutheran, the Duke who wished for peace, and the other General Superintendent at Wolfenbüttel, Selnecker found it a difficult matter to work comfortably, and was himself accused of Crypto-Calvinism. He therefore gladly accepted the Elector August's recall to Leipzig, and began to lecture there again in Feb. 1574. In 1576 he was once more appointed pastor of St. Thomas's Church, and Superintendent. At Leipzig the sacramental controversy broke out afresh, and Selnecker became deeply involved therein, lie was then engaged in drawing up the Formula of Concord (meant to unite the Lutherans, but to exclude the Romanists on one hand, and the Calvinists on the other), which was finally revised on May 29, and published on July 22, 1577. The Formula of Concord was so far a success that it was very largely subscribed, but at the same time its authors, and specially Selnecker, were subjected to the most violent abuse both from the High Lutherans and from the Galvinists, so much so that he called 1579 his "year of patience and silence." For a few years immediately thereafter his life was a more peaceful one, and he found time to devote to poetry and music. At this time he assisted greatly in the building up of the famous Motett Choir of St. Thomas's Church, which J. S. Bach afterwards conducted. But on the death of the Elector August in 1586 the real direction of affairs passed into the hands of Dr. Nicolaus Crell, Chancellor to the Elector Christian I., and under his rule the Lutheran clergy were gradually displaced by Melanchthonians and Crypto-Calvinists. When the new court preacher Salmuth began to issue a German Bible with notes in which he clearly taught Calvinism and impugned the Formula of Concord, Selnecker published a pamphlet in opposition, and was in consequence deprived of his offices on May 17, 1589. For a time he stayed on in his own house in Leipzig, and used his pen in controversy. But after haying received, on Oct. 22, notice to cease writing, he thought it prudent to leave Leipzig, He found many sympathisers, and after a short time spent in Halle and then in Magdeburg, he accepted the appointment of Superintendent at Hildesheim. Here he had many anxious and weighty matters to settle, and was finally called on, in 1591, to arbitrate in matters of dispute at Augsburg. Returning from Augsburg in stormy December weather, and being worn out and seriously ill, he reached Hildesheim half dead, and was confined to his room till April. Meantime the Elector Christian I. had suddenly died, and his widow, after deposing the Chancellor Crell, proceeded to recall those whom Crell had banished. Selnecker, spite of his weakness, welcomed the idea of returning to Leipzig, left Hildesheim on May 9, and reached Leipzig on May 19; but only to die. He died at Leipzig, May 24, 1592. Seluecker, as we have seen, was a prominent figure in the ecclesiastical history of Germany in the latter half of the sixteenth century, and a good illustration of the extremes to which theological controversies were then carried. He was the author of some 175 theological and controversial works, in German and Latin, perhaps the most important being his Institutio Religionis Christianae, Frankfurt, 1572-73. He also ranks, with Helmbold and Ringwaldt, among the most important hymnwriters of the period. Amid the manifold changes and chances of his life he found inspiration and consolation in the study of and recourse to the Psalter, and in his love of music. In Latin verse he published a Scriptural play on the Fall of our First Parents, entitled Theophiania, &c, Wittenberg, 1560 [Brit. Mus.], and a version of the Psalms as Paraphrasis Psalterii, Heinrichstadt, 1573…His German hymns partake for the most part of the objective churchly character of the hymns of the Reformation period, and indeed contain many reminiscences of them. Of the rest, many only too faithfully mirror the misfortunes and changes and conflicts of his life, and are full of personal matter and careless in style. Still there remain not a few worthy of note, in which a genuine piety, a deep and fervent love to the Saviour, and a zeal for the best interests of His Church on earth, are expressed in clear, flowing and musical style. The hymns by Selnecker which have passed into English are:— i. Ach bleib bei uns, Herr Jesu Christ. Peace and Orthodoxy. It has sometimes been said of this hymn that st. i., ii. are by Selnecker, and that the rest are a later addition. The opposite however is the case. The full form appeared in theGeistliche Psalmen, &c, Nürnberg, 1611, p. 597, in 9 stanzas, viz.:— 1. Ach bleib bey uns, Herr Jesu Christ. 2. In diser schweren betrübten Zeit. 3. Herr Jesu, hilff, dein Kirch erhalt. 4. Erhalt unns nun bey deinem Wort. 5. Ach Gott es geht gar libel zu. 6. Den stoltzen Geistern wehre doch. 7. Die Sach und Ehr, Herr Jesu Christ. 8. Dein Wort ist unsers Hertzens Trutz. 9. Gib dass wir leben in deim Wort. The text of 1611 is in H. Thiele's ed. of Selnecker's Geistliche Lieder, 1855, p. 31, and in the Berlin Geistliche Lieder, ed. 1863, No. 408. The translations in common use from this text:— 1. Lord Jesus with Thy children stay. This is a tr. of st. 1, 2, 8, 6, 9, 3 by J. Swertner in the Moravian Hymn Book 1789, No. 6 (1886, No. 6). 2. Ah Jesu Christ, with us abide. This is a good tr. of st. 1-5, 9, by Dr. Kennedy as No. 41 in his Hymnologia Christiana 1863, repeated in Holy Song, 1869. 3. Lord Jesu Christ, with us abide, For round us fall, &c. By Miss Winkworth, of st. 1, 2, in her Chorale Book for England. 4. Forsake us not, 0 Lord be near. Other trs. are-—(1) Abide with us, O Jesu dear," as No. 336, in pt. i. of the Moravian Hymn Book, 1754. (2) "Lord Jesu Christ, with us abide, 'Tis now." By H. J. Buckoll, 1842, p. 69. (3) "With us, Lord Jesus Christ, abide." By Dr. G. Walker, 1860, p. 61. ii. Christus der wahre Gottes Sohn. Holy Baptism. Translated as:— Now Christ, the very Son of God. iii. Hilf, Herr, mein Gott, in dieser Noth. Cross and Consolatio. In hisChristliche Psalmen, 1587, in 15 lines entitled "Anno 1565. God knows why." It was probably written during his last months at Dresden. It has indeed been said to have been written to comfort Martin Hoffmann, diaconus of the Holy Cross Church at Dresden, on his expulsion after preaching about the Elector August's passion for hunting and game preserving; but the hymn is dated 1565, and Hoffmann left Dresden in August, 1564. The form translated into English is:— Hilf, Helffer, hilf in Angst und Noth. The translations are:— 1. My Helper, aid: Thy mercy show. By A. T. Russell, in full, as No. 223 in his Psalms and Hymns. 1851. 2. Help, Saviour! help, in fear and need By E. Cronenwett, in full, as No. 410 in the OhioLutheran Hymnal 1880. 3. Help, Jesus, help! in woe, in need. By Miss Manington in her Footprints of the Holy Dead, &c, 1863, p. 8. iv. Lass mich dein sein und bleiben. Close of Service. This is a beautiful stanza of 8 lines which is very frequently used in Germany at the close of Divine service. It was written as his daily prayer . The translations are:— 1. Let me be Thine for ever, My gracious. This is a tr. of st. i.-iii. by Dr. M. Loy as No. 230 in the Ohio Lutheran Hymnal, 1880. 2. Make me Thine own and keep me Thine. By Miss Winkworth in her Christian Singers of Germany, 1869, p. 152. v. 0 Herre Gott, in meiner Noth. For the Dying. Founded on Ps. cxvi. 9. Translated as:—- 0 Lord my God, I cry to Thee. This is a good and full tr. by Miss Winkworth in her Lyra Germanica 2nd Ser. 1858, p. 212, and her Chorale Book for England, 1863, No. 192. vi. Wir danken dir, Herr Jesu Christ, Dass du gen Himmel gefahren bist. Ascension. The translation in common use is:— We thank Thee, Jesus! dearest Friend, that Thou didst. Other trs. are—- (1) “Lord Jesus Christ! we thank Thee now." This is No. 334, in pt. i., of the Moravian Hymn Book, 1754. (2) "To Thee, our Lord, all praise be given." vii. Wir danken dir, o treuer Gott. Absolution. Translated as:— O Faithful God, thanks be to Thee. By C. H. L. Schnette, in full, as No. 246 in the Ohio Lutheran Hymnal 1880. [Rev. James Mearns, M.A.] --Excerpts from John Julian, Dictionary of Hymnology (1907)

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