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STRAF MICH NICHT

Meter: 7.6.7.6.3.3.6.6 Appears in 94 hymnals Tune Sources: Hundert...geistlicher Arien, Dresden, 1694, alt.; Christian Worship, 1993 (Setting) Tune Key: D Major Incipit: 33455 12367 13213 Used With Text: Rise, My Soul, to Watch and Pray

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Let us with a joyful mind

Appears in 560 hymnals Used With Tune: ST. NICOLAI

Rock of Ages, cleft for me

Appears in 3,043 hymnals Used With Tune: ROCK OF AGES

Hark! the song of jubilee

Author: Montgomery Appears in 450 hymnals Used With Tune: ST. NICOLAI

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Published text-tune combinations (hymns) from specific hymnals

Not in Anger, Mighty God

Author: J. G. Albinus, 1624-79; C. Winkworth, 1827-78 Hymnal: Evangelical Lutheran Hymnary #454 (1996) Meter: 7.6.7.6.3.3.6.6 Lyrics: 1 Not in anger, mighty God, Not in anger smite us. We must perish if Thy rod Justly should requite us. We are naught; Sin hath brought, Lord, Thy wrath upon us. Yet have mercy on us! 2 Show me now a Father's love And His tender patience. Heal my wounded soul; remove These too sore temptations. I am weak; Father, speak Thou of peace and gladness; Comfort Thou my sadness. 3 Weary am I of my pain, Weary with my sorrow, Sighing still for help in vain, Longing for the morrow. Why wilt Thou Tarry now! Wilt Thou friendless leave me And of hope bereave me? 4 Hence ye foes, He comes in grace; God hath deigned to hear me. I may come before His face, He is inly near me. He o'erthrows All my foes, Death and hell are vanquished In whose bonds I languished. 5 Father, hymns to Thee we raise Here and once in heaven, And the Son and Spirit praise, Who our bonds have riven. Evermore We adore Thee whose love hath stirred us And whose pity heard us. Topics: Humility: Pharisee and Publican; Trinity 11 Languages: English Tune Title: STRAF MICH NICHT

Cast me not in wrath away

Author: Johann Georg Albinus; Rev. Emanuel Cronenwett Hymnal: Evangelical Lutheran hymnal #235 (1908) Lyrics: 1 Cast me not in wrath away, Stay Thy hot displeasure! God of grace, why wilt Thou slay? Mete not with just measure! I am frail: O, prevail Thou for me, atone me, Lamb of God, and own me. 2 In the pit who thinks of Thee? Who will there adore Thee? In Thy mercy save Thou me! That, for aye, before Thee, I may raise: Grateful praise For the grace that spared me, When sin death prepared me. 3 Father! let me taste Thy love, And Thy grace, dear Savior; Blessed Comforter above, Hallow my behavior: Be Thou mine: And I Thine With the oil of gladness Soothe Thou all my sadness. 4 Praise, O Father, be for aye Thine on earth, in heaven; And like praises be alway, Savior, to Thee given. Holy Dove, God of love, Thou hast heard;--I bless Thee! Praise for aye address Thee. Topics: The Catechism Repentance Languages: English Tune Title: NASSAU (Straf mich nicht in deinem Zorn)

Rise, My Soul, to Watch and Pray

Author: J. B. Freystein, 1671-1718; C. Winkworth, 1827-78 Hymnal: Evangelical Lutheran Hymnary #253 (1996) Meter: 7.6.7.6.3.3.6.6 Lyrics: 1 Rise, my soul, to watch and pray; From thy sleep awaken! Be not by the evil day Unawares o'ertaken. For the foe, Well we know, Oft his harvest reapeth While the Christian sleepeth. 2 Watch against the devil's snares Lest asleep he find thee; For indeed no pains he spares To deceive and blind thee. Satan's prey Oft are they Who secure are sleeping And no watch are keeping. 3 Watch! Let not the wicked world With its pow'r defeat thee. Watch lest with her pomp unfurled She betray and cheat thee. Watch and see Lest there be Faithless friends to charm thee, Who but seek to harm thee. 4 Watch against thyself, my soul, Lest with grace thou trifle; Let not self thy thoughts control Nor God's mercy stifle. Pride and sin Lurk within All thy hopes to scatter; Heed not when they flatter. 5 But while watching, also pray To the Lord unceasing. He will free thee, be thy Stay, Strength and faith increasing. O Lord, bless In distress And let nothing swerve me From the will to serve Thee. 6 Therefore let us watch and pray, Knowing He will hear us As we see from day to day Dangers ever near us, And the end Doth impend-- Our redemption neareth When the Lord appeareth. Topics: Lent 1 Languages: English Tune Title: STRAF MICH NICHT

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James Montgomery

1771 - 1854 Person Name: Montgomery Author of "Hark! the song of jubilee" in New Manual of Praise James Montgomery (b. Irvine, Ayrshire, Scotland, 1771; d. Sheffield, Yorkshire, England, 1854), the son of Moravian parents who died on a West Indies mission field while he was in boarding school, Montgomery inherited a strong religious bent, a passion for missions, and an independent mind. He was editor of the Sheffield Iris (1796-1827), a newspaper that sometimes espoused radical causes. Montgomery was imprisoned briefly when he printed a song that celebrated the fall of the Bastille and again when he described a riot in Sheffield that reflected unfavorably on a military commander. He also protested against slavery, the lot of boy chimney sweeps, and lotteries. Associated with Christians of various persuasions, Montgomery supported missions and the British Bible Society. He published eleven volumes of poetry, mainly his own, and at least four hundred hymns. Some critics judge his hymn texts to be equal in quality to those of Isaac Watts and Charles Wesley . Many were published in Thomas Cotterill's Selection of Psalms and Hymns (1819 edition) and in Montgomery's own Songs of Zion (1822), Christian Psalmist (1825), and Original Hymns (1853). Bert Polman ======================== Montgomery, James, son of John Montgomery, a Moravian minister, was born at Irvine, Ayrshire, Nov. 4, 1771. In 1776 he removed with his parents to the Moravian Settlement at Gracehill, near Ballymena, county of Antrim. Two years after he was sent to the Fulneck Seminary, Yorkshire. He left Fulneck in 1787, and entered a retail shop at Mirfield, near Wakefield. Soon tiring of that he entered upon a similar situation at Wath, near Rotherham, only to find it quite as unsuitable to his taste as the former. A journey to London, with the hope of finding a publisher for his youthful poems ended in failure; and in 1792 he was glad to leave Wath for Shefield to join Mr. Gales, an auctioneer, bookseller, and printer of the Sheffield Register newspaper, as his assistant. In 1794 Mr. Gales left England to avoid a political prosecution. Montgomery took the Sheffield Register in hand, changed its name to The Sheffield Iris, and continued to edit it for thirty-one years. During the next two years he was imprisoned twice, first for reprinting therein a song in commemoration of "The Fall of the Bastille," and the second for giving an account of a riot in Sheffield. The editing of his paper, the composition and publication of his poems and hynms, the delivery of lectures on poetry in Sheffield and at the Royal Institution, London, and the earnest advocacy of Foreign Missions and the Bible Society in many parts of the country, gave great variety but very little of stirring incident to his life. In 1833 he received a Royal pension of £200 a year. He died in his sleep, at the Mount, Sheffield, April 30, 1854, and was honoured with a public funeral. A statue was erected to his memory in the Sheffield General Cemetery, and a stained glass window in the Parish Church. A Wesleyan chapel and a public hall are also named in his honour. Montgomery's principal poetical works, including those which he edited, were:— (1) Prison Amusements, 1797; (2) The Wanderer of Switzerland, 1806; (3) The West Indies, 1807; (4) The World before the Flood, 1813; (5) Greenland and Other Poems, 1819; (6) Songs of Zion, 1822; (7) The Christian Psalmist, 1825; (8) The Christian Poet, 1825; (9) The Pelican Island, 1828; (10) The Poet’s Portfolio, 1835; (11) Original Hymns for Public, Private, and Social Devotion, 1853. He also published minor pieces at various times, and four editions of his Poetical Works, the first in 1828, the second in 1836, the third in 1841, and the fourth in 1854. Most of these works contained original hymns. He also contributed largely to Collyer's Collection, 1812, and other hymnbooks published during the next 40 years, amongst which the most noticeable was Cotterill's Selections of 1819, in which more than 50 of his compositions appeared. In his Christian Psalmist, 1825, there are 100 of his hymns, and in his Original Hymns, 1853, 355 and 5 doxologies. His Songs of Zion, 1822, number 56. Deducting those which are repeated in the Original Hymns, there remain about 400 original compositions. Of Montgomery's 400 hymns (including his versions of the Psalms) more than 100 are still in common use. With the aid of Montgomery's MSS. we have given a detailed account of a large number. The rest are as follows:— i. Appeared in Collyer's Collection, 1812. 1. Jesus, our best beloved Friend. Personal Dedication to Christ. 2. When on Sinai's top I see. Sinai, Tabor, and Calvary. ii. Appeared in Cotterill's Selection, 1819. 3. Come to Calvary's holy mountain. The Open Fountain. 4. God in the high and holy place. God in Nature. The cento in Com. Praise, 1879, and others, "If God hath made this world so fair," is from this hymn. 5. Hear me, O Lord, in my distress. Ps. cxliii. 6. Heaven is a place of rest from sin. Preparation for Heaven. 7. I cried unto the Lord most just. Ps. cxlii. 8. Lord, let my prayer like incense rise. Ps. cxxxix. 9. O bless the Lord, my soul! His grace to thee proclaim. Ps. ciii. 10. Out of the depths of woe. Ps. cxxx. Sometimes "When from the depths of woe." 11. The world in condemnation lay. Redemption. 12. Where are the dead? In heaven or hell? The Living and the Dead. iii. Appeared in his Songs of Zion, 1822. 13. Give glory to God in the highest. Ps. xxix. 14. Glad was my heart to hear. Ps. cxxii. 15. God be merciful to me. Ps. lxix. 16. God is my strong salvation. Ps. xxvii. 17. Hasten, Lord, to my release. Ps. lxx. 18. Have mercy on me, O my God. Ps. li. 19. Hearken, Lord, to my complaints. Ps. xlii. 20. Heralds of creation cry. Ps. cxlviii. 21. How beautiful the sight. Ps. cxxxiii. 22. How precious are Thy thoughts of peace. Ps. cxxxix. 23. I love the Lord, He lent an ear. Ps. cxvi. 24. In time of tribulation. Ps. lxxvii. 25. Jehovah is great, and great be His praise. Ps. xlviii. Sometimes, "0 great is Jehovah, and great is His Name." 26. Judge me, O Lord, in righteousness. Ps. xliii. 27. Lift up your heads, ye gates, and wide. Ps.xxiv. 28. Lord, let me know mine [my] end. Ps. xxxi. 29. Of old, 0 God, Thine own right hand. Ps. lxxx. 30. O God, Thou art [my] the God alone. Ps. lxiii. 31. 0 Lord, our King, how excellent. Ps. viii. Sometimes, "0 Lord, how excellent is Thy name." 32. O my soul, with all thy powers. Ps. ciii. 33. One thing with all my soul's desire. Ps. xxvii. From this, "Grant me within Thy courts a place." 34. Searcher of hearts, to Thee are known. Ps. cxxxix. 35. Thank and praise Jehovah's name. Ps. cvii. 36. Thee will I praise, O Lord in light. Ps. cxxxviii. 37. The Lord is King; upon His throne. Ps. xciii. 38. The Lord is my Shepherd, no want shall I know. Ps. xxiii. 39. The tempter to my soul hath said. Ps. iii. 40. Thrice happy he who shuns the way. Ps. i. 41. Thy glory, Lord, the heavens declare. Ps. xix. 42. Thy law is perfect, Lord of light. Ps. xix. 43. Who make the Lord of hosts their tower. Ps. cxxv. 44. Yea, I will extol Thee. Ps. xxx. iv. Appeared in his Christian Psalmist. 1825. 45. Fall down, ye nations, and adore. Universal adoration of God desired. 46. Food, raiment, dwelling, health, and friends. The Family Altar. 47. Go where a foot hath never trod. Moses in the desert. Previously in the Leeds Congregational Collection, 1822. 48. Green pastures and clear streams. The Good Shepherd and His Flock. 49. Less than the least of all. Mercies acknowledged. 50. Not to the mount that burned with fire [flame]. Communion of Saints. 51. On the first Christian Sabbath eve. Easter Sunday Evening. 52. One prayer I have: all prayers in one. Resignation. 53. Our heavenly Father hear. The Lord's Prayer. 54. Return, my soul, unto thy rest. Rest in God. 55. Spirit of power and might, behold. The Spirit's renewing desired. 56. The Christian warrior, see him stand. The Christian Soldier. Sometimes, "Behold the Christian warrior stand." 57. The days and years of time are fled. Day of Judgment. 58. The glorious universe around. Unity. 59. The pure and peaceful mind. A Children's Prayer. 60. This is the day the Lord hath made (q. v.). Sunday. 61. Thy word, Almighty Lord. Close of Service. 62. What secret hand at morning light ? Morning. 63. While through this changing world we roam. Heaven. 64. Within these walls be peace. For Sunday Schools. v. Appeared in his Original Hymns, 1853. 65. Behold yon bright array. Opening a Place of Worship. 66. Behold the book whose leaves display. Holy Scriptures. 67. Come ye that fear the Lord. Confirmation. 68. Home, kindred, friends, and country, these. Farewell to a Missionary. 69. Let me go, the day is breaking. Jacob wrestling. 70. Not in Jerusalem alone. Consecration of a Church. 71. Praise the high and holy One. God the Creator. In common with most poets and hymnwriters, Montgomery strongly objected to any correction or rearrangement of his compositions. At the same time he did not hesitate to alter, rearrange, and amend the productions of others. The altered texts which appeared in Cotterill's Selections, 1819, and which in numerous instances are still retained in some of the best hymnbooks, as the "Rock of Ages," in its well-known form of three stanzas, and others of equal importance, were made principally by him for Cotterill's use. We have this confession under his own hand. As a poet, Montgomery stands well to the front; and as a writer of hymns he ranks in popularity with Wesley, Watts, Doddridge, Newton, and Cowper. His best hymns were written in his earlier years. In his old age he wrote much that was unworthy of his reputation. His finest lyrics are "Angels from the realms of glory," "Go to dark Gethsemane," "Hail to the Lord's Anointed," and "Songs of praise the angels sang." His "Prayer is the soul's sincere desire," is an expanded definition of prayer of great beauty; and his "Forever with the Lord" is full of lyric fire and deep feeling. The secrets of his power as a writer of hymns were manifold. His poetic genius was of a high order, higher than most who stand with him in the front rank of Christian poets. His ear for rhythm was exceedingly accurate and refined. His knowledge of Holy Scripture was most extensive. His religious views were broad and charitable. His devotional spirit was of the holiest type. With the faith of a strong man he united the beauty and simplicity of a child. Richly poetic without exuberance, dogmatic without uncharitableness, tender without sentimentality, elaborate without diffusiveness, richly musical without apparent effort, he has bequeathed to the Church of Christ wealth which could onlv have come from a true genius and a sanctified! heart. --John Julian, Dictionary of Hymnology (1907)

Gerhardt Tersteegen

1697 - 1769 Person Name: G. Tersteegen Author of "Liebster Heiland! nahe dich" in Gesangbuch der Evangelischen Gemeinschaft 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

Charles Wesley

1707 - 1788 Author of "Omnipresent God! whose aid" in Hymn and Tune Book of the Methodist Episcopal Church, South (Round Note Ed.) 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.

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Small Church Music

Editors: Johann Burchard Freystein Description: History The SmallChurchMusic site was launched in 2006, growing out of the requests from those struggling to provide suitable music for their services and meetings. Rev. Clyde McLennan was ordained in mid 1960’s and was a pastor in many small Australian country areas, and therefore was acutely aware of this music problem. Having also been trained as a Pipe Organist, recordings on site (which are a subset of the smallchurchmusic.com site) are all actually played by Clyde, and also include piano and piano with organ versions. About the Recordings All recordings are in MP3 format. Churches all around the world use the recordings, with downloads averaging over 60,000 per month. The recordings normally have an introduction, several verses and a slowdown on the last verse. Users are encouraged to use software: Audacity (http://www.audacityteam.org) or Song Surgeon (http://songsurgeon.com) to adjust the MP3 number of verses, tempo and pitch to suit their local needs. Mobile App We have partnered with the developer of the popular NetTracks mobile app to offer the Small Church Music collection as a convenient mobile app. Experience the beloved Small Church Music collection through this iOS app featuring nearly 10,000 high-quality hymn recordings that can be organized into custom setlists and downloaded for offline use—ideal for worship services without musicians, congregational practice, and personal devotion. The app requires a small fee to cover maintenance costs. Please note: While Hymnary.org hosts this music collection, technical support for the app is provided exclusively by the app developer, not by Hymnary.org staff. LicensingCopyright notice: Rev. Clyde McLennan, performer in this collection, has assigned his performer rights in this collection to Hymnary.org. Non-commercial use of these recordings is permitted. For permission to use them for any other purposes, please contact manager@hymnary.org. Home/Music(smallchurchmusic.com) List SongsAlphabetically List Songsby Meter List Songs byTune Name About

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