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At one point there is a hint of a founding in the time of King Pippin died ; then, however, Bishop Noting of Vercelli is claimed as the founder in After the proprietary monastery located on the Nagold in the northern Black Forest had declined in the 10th century, the admonition of Pope Leo IX is supposed to have motivated his relative, Count Adalbert of Calw, to restore….

After childhood and youth in a Berlin parsonage, Hirsch studied Protestant theology in Berlin —; encounter with K. Holl, whom Hirsch acknowledged as his teacher; friendship with P. Althaus , Habilitation in church history in Bonn and ass…. He was the founder of church orphan care in Baden. After studying for a short time in Bonn, he took over the regional rabbinate in Oldenburg. Hirsch formulated fundamental views of the so-called Neo-orthodoxy by explainin…. As a philosopher of religion and rabbi — in Dessau, until in Luxemburg, and finally in Philadelphia , Hirsch exerted considerable influence on the development of Reform Judaism in Germany and in the United States.

In Die Religionsphilosophie der Juden he drew on the philosophical premisses of G. Hegel and of Hegelianism; in contrast to the latter, however, he firmly emphasized the equality of Judaism in its absolute concentr…. Peoples have inhabited the Americas for at least 14, years. Evidence of a vibrant religious life among the indigenous peoples is abundant. In the late 15th century a period of Christianization began, during which Spain and Portugal succeeded in implanting Iberian Catholicism in virtually every part of the Ameri….

The Historia monachorum arose in the heyday of Egyptian monasticism c. The probably fictitious travel journal describes the visit of monks from the Mount of Olives monastery in Jerusalem with Egyptian desert fathers. The Historia monachorum describes their various lifestyles, without a discernible preference for one particular ascetic direction.

The Gree…. Fundamental Theology — II. Philosophy I. Philosophy — II. Church History — III. Systematic Theology I. Philosophy The concept of historicism came into currency in the 19th century and soon assumed critical and even polemical significance. Indeed, also G. Hegel's concept of reason freely actualized in history could be called historicism J. Ancient Near East — II. Greece — III. Rome — IV. The Bible — V. Christianity — VI. Judaism I. Ancient Near East Historiography in the classic sense, with a reflective account of historical linkages, developed rudimentarily at best in the cuneiform cultures of the ancient Near East in Hittite and Neo-Assyrian annals and the introductions to treaties; even these documents were usually written to justify the political actions.

Around the middle of the 3rd millennium bce, however, there appeared an immense number of all sorts of texts containing more …. Religious Studies — II. Judaism — IV. Greece and Rome — V. New Testament — VI. Church History — VII. Dogmatics — VIII. Ethics — IX. Religious Studies History is a major aspect of the study of religion. Use Me Today. The Lord Jehovah Reigns Darwall's th. Lamb Of God Agnus Dei.

On Christmas Night Sussex Carol. No Not Despairingly. O Jesus I Have Promised. Clothe Your Children Scarborough Fair. Jesus The Saving Name Sunderland. Es geht daher des Tages Schein. Der du bist drei in Einigkeit. Der lieben Sonne Licht und Pracht. Tallenna suosikkikappaleesi, lataa nuotteja ja paljon muuta! Don't have an account yet? Get started. Rajaa hakua Rajaa hakutuloksia.

Kielet englanti saksa hollanti ruotsi 14 korea 13 Brasilian portugali 9 Afrikaans 7 latina 5 Norwegian 4 espanja 2 0 valittu. Sovella Palauta oletusarvoihin. The excellent translation of Mr. Massie has been conformed more closely to the original in the third and fourth stanzas; also, by a felicitous quatrain from the late Dr. Brooks, in the tenth stanza. From the Ambrosian Hymn, "Veni, Redemptor, gentium. From the Latin hymn, "A solis ortus cardine.

Harmony by Bennett and Goldschmitt, Harmony by John Sebastian Bach. Harmony after John Sebastian Bach. Martin Luther. Harmony after Erythraeus, The Ten Commandments. Translated from "Jesus Christus, nostra salus," hymn of John Huss. Harmony in Von Tucher, Massie, amended. Harmony, by A. Harmony by Gesius, Harmony by Landgraf Moritz, Harmony by Erythraeus, The first stanza from an ancient German hymn.

Melody, The Ten Commandments, abridged. Massie, adapted. An ancient Litany-hymn of the German churches, much used in Passion-week and in the processions before Ascension-day by Luther "gebessert und christlich corrigyret. The Creed. Harmony from an ancient source. Isaiah VI, The German Sanctus. Psalm XLVI. Harmony by [nothing printed here]. Da pacem Domine. Te Deum Laudamus. Von Himmel hoch da komm ich her. A song concerning the Holy Christian Church - Revelation xii, The Lord's Prayer paraphrased.

Winkworth, in "Choral Book for England," amended. Melody, ? A shorter Christmas Song. Harmony by W. Sterndale Bennett, A Spiritual Song concerning our Holy Baptism.


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Harmony in von Tucher, The language of the Roman Church and Empire was the sacred language in comparison with which the languages of men's common speech were reckoned common and unclean. The coming-in of the Reformation was the awakening of individual life, by enforcing the sense of each man's direct responsibility to God; but it was equally the quickening of a true national life. In the light of the new era, the realization of the promise of the oneness of the Church was no longer to be sought in the universal dominance of a hierarchical corporation; nor was the "mystery" proclaimed by Paul, that "the nations were fellow-heirs and of one body," to be fulfilled in the subjugation of all nations to a central potentate.

According to the spirit of the Reformation, the One Church was to be, not a corporation, but a communion - the communion of saints; and the unity of mankind, in its many nations, was to be a unity of the spirit in the bond of mutual peace. The two great works of Martin Luther were those by which he gave to the common people a vernacular Bible and vernacular worship, that through the one, God might speak directly to the people; and in the other, the people might speak directly to God.

Luther's Bible and Luther's Hymns gave life not only to the churches of the Reformation, but to German nationality and the German language. Concerning the hymns of Luther the words of several notable writers are on record, and are worthy to be prefixed to the volume of them.

Church music

All flows and falls in the sweetest and neatest manner, full of spirit and doctrine, so that his every word gives outright a sermon of his own, or at least a singular reminiscence. There is nothing forced, nothing foisted in or patched up, nothing fragmentary. In Germany the hymns are known by heart by every peasant; they advise, they argue from the hymns, and every soul in the church praises God like a Christian, with words which are natural and yet sacred to his mind.

Luther loved music; indeed, he wrote treatises on the art.

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Accordingly his versification is highly harmonious, so that he may be called the Swan of Eisleben. Not that he is by any means gentle or swan-like in the songs which he composed for the purpose of exciting the courage of the people. In these he is fervent, fierce. The hymn which he composed on his way to Worms, and which he and his companion chanted as they entered that city, 2 is a regular war-song.

The old cathedral trembled when it heard these novel sounds. The very rooks flew from their nests in the towers. That hymn, the Marseillaise of the Reformation, has preserved to this day its potent spell over German hearts. But indeed if every great man is intrinsically a poet, an idealist, with more or less completeness of utterance, which of all our great men, in these modern ages, had such an endowment in that kind as Luther? He it was, emphatically, who stood based on the spiritual world of man, and only by the footing and power he had obtained there, could work such changes on the material world.

As a participant and dispenser of divine influence, he shows himself among human affairs a true connecting medium and visible messenger between heaven and earth, a man, therefore, not only permitted to enter the sphere of poetry, but to dwell in the purest centre thereof, perhaps the most inspired of all teachers since the Apostles. Unhappily or happily, Luther's poetic feeling did not so much learn to express itself in fit words, that take captive every ear, as in fit actions, wherein, truly under still more impressive manifestations, the spirit of spheral melody resides and still audibly addresses us.

In his written poems, we find little save that strength of on 'whose words,' it has been said, 'were half-battles'3- little of that still harmony and blending softness of union which is the last perfection of strength - less of it than even his conduct manifested. With words he had not learned to make music - it was by deeds of love or heroic valor that he spoke freely. Nevertheless, though in imperfect articulation, the same voice, if we listen well, is to be heard also in his writings, in his poems.

Luther wrote this song in times of blackest threatenings, which, however, could in no sense become a time of despair. In these tones, rugged and broken as they are, do we hear the accents of that summoned man, who answered his friends' warning not to enter Worms, in this wise: - 'Were there as many devils in Worms as these tile roofs, I would on'; of him who, alone in that assemblage before all emperors and principalities and powers, spoke forth these final and forever memorable words, - 'It is neither safe nor prudent to do aught against conscience.

Till such time as either by proofs from holy Scripture, or by fair reason or argument, I have been confuted and convicted, I cannot and will not recant. Here I stand - I cannot do otherwise - God be my help, Amen. Merle d'Aubigne, in the third volume of his History of the Reformation: "The church was no longer composed of priests and monks; it was now the congregation of believers. All were to take part in worship, and the chanting of the clergy was to be succeeded by the psalmody of the people. Luther, accordingly, in translating the psalms, thought of adapting them to be sung by the church.

Thus a taste for music was diffused throughout the nation. From Luther's time, the people sang; the Bible inspired their songs. Poetry received the same impulse. In celebrating the praises of God, the people could not confine themselves to mere translations of ancient anthems. The souls of Luther and of several of his contemporaries, elevated by their faith to thoughts the most sublime, excited to enthusiasm by the struggles and dangers by which the church at its birth was unceasingly threatened, inspired by the poetic genius of the Old Testament and by the faith of the New, ere long gave vent to their feelings in hymns, in which all that is most heavenly in poetry and music was combined and blended.

Mir ist Erbarmung widerfahren

We have seen Luther, in , employing it to celebrate the martyrs at Brussels; other children of the Reformation followed his footsteps; hymns were multiplied; they spread rapidly among the people, and powerfully contributed to rouse it from sleep. But the critics can hardly be mistaken in assigning as early a date to the ballad of the Martyrs of Brussels. In the hymn-book published in by the composer Walter, Luther's friend, were six more of the Luther hymns.

Of the remaining eleven, six appeared first in the successive editions of Joseph Klug's hymn-book, Wittenberg, and It is appropriate to the commemorative character of the present edition that in it the hymns should be disposed in chronological order. Some of them, like the hymns to which they were set, are derived from the more ancient hymnody of the German and Latin churches.

But that many of the tunes that appeared simultaneously and in connection with Luther's hymns were original with Luther himself, there seems no good reason to doubt. Luther's singular delight and proficiency in music are certified by a hundred contemporary testimonies. His enthusiasm for it overflows in his Letters and his Table Talk. He loved to surround himself with accomplished musicians, with whom he would practise the intricate motets of the masters of that age; and his critical remarks on their several styles are on record.

But perhaps the most direct testimony to his actual work as a composer is found in a letter from the composer John Walter, capellmeister to the Elector of Saxony, written in his old age for the express purpose of embodying his reminiscences of his illustrious friend as a church-musician.

With whom I have passed many a delightful hour in singing; and oftentimes have seen the dear man wax so happy and merry in heart over the singing as that it was well-nigh impossible to weary or content him therewithal. And his discourse concerning music was most noble. So he himself made the notes over the Epistles, and the Gospels, and the Words of Institution of the true Body and Blood of Christ, and sung them over to me to get my judgment thereon.

He kept me three weeks long at Wittenberg, to write out the notes over some of the Gospels and Epistles, until the first German Mass was sung in the parish church. It was no satisfaction to him that the scholars should sing in the streets nothing but German songs The most profitable songs for the common multitude are the plain psalms and hymns, both Luther's and the earlier ones; but the Latin songs are useful for the learned and for students.

At the time, I was moved by His Grace to put the question how or where he had got this composition, or this instruction; whereupon the dear man laughed at my simplicity, and said: I learned this of the poet Virgil, who has the power so artfully to adapt his verses and his words to the story he is telling; in like manner must Music govern all its notes and melodies by the text. To an extent quite without parallel in the history of music, the power of Luther's tunes, as well as of his words, is manifest after three centuries, over the masters of the art, as well as over the common people.

The composers of the sixteenth and seventeenth centuries practised their elaborate artifices upon it. The supreme genius of Sebastian Bach made it the subject of study. It is needless to say that the materials of this Birth- day Edition of Luther's Hymns and Tunes have been prepared in profusion by the diligence of German scholars. But very thankful acknowledgments are also due to English translators, who have made this work possible within the very scanty time allotted to it. Full credit is given in the table of contents for the help derived from these various translators.

But the exigencies of this volume were peculiarly sever, inasmuch as the translation was to be printed over against the original, and also under the music. Not even Mr. Richard Massie's careful work would always bear this double test; so that I have found myself compelled, in most cases, to give up the attempt to follow any translation exactly; and in some instances have reluctantly attempted a wholly new version.

The whole credit of the musical editorship belongs to my accomplished associate, Mr. Nathan H. Allen, without whose ready resource and earnest labor the work would have been impossible within the limits of time necessarily prescribed. In the choice of harmonies for these ancient tunes, he has wisely preferred, in general, the arrangements of the older masters.

The critical musician will see, and will not complain, that the original modal structure of the melodies is sometimes affected by the harmonic treatment. And now the proper conclusion to this Introduction, which, like the rest of the volume, is in so slight a degree the work of the editor, is to add the successive prefaces from the pen of Luther which accompanied successive hymn-books published during his life-time and under his supervision.

If not written in his temporary refuge, the noble "Burg" or "Festung" of Coburg, it must often have been sung there by him; and it was sung, says Merle d'Aubigne, "during the Diet, not only at Augsburg, but in all the churches of Saxony. It has been repeatedly copied since. I take it from Rambach, "Ueber D. Martin Luthers Verdienst um den Kirchengesang, oder Darstellung desjenigen was er als Liturg, als Liederdichter und Tonsetzer zur Verbesserung des oeffentlichen Gottesdienstes geleistet hat.

Hamburg, Luther's First Preface. Autore Ioanne Walthero. Paul doth also appoint the same I Cor. Accordingly, to make a good beginning and to encourage others who can do it better, I have myself, with some others, put together a few hymns, in order to bring into full play the blessed Gospel, which by God's grace hath again risen: that we may boast, as Moses doth in his song Exodus xv. Paul saith I Cor. These songs have been set in four parts, for no other reason than because I wished to provide our young people who both will and ought to be instructed in music and other sciences with something whereby they might rid themselves of amorous and carnal songs, and in their stead learn something wholesome, and so apply themselves to what is good with pleasure, as becometh the young.

Beside this, I am not of opinion that all sciences should be beaten down and made to cease by the Gospel, as some fanatics pretend; but I would fain see all the arts, and music in particular, used in the service of Him who hath given and created them. Therefore I entreat every pious Christian to give a favorable reception to these hymns, and to help forward my undertaking, according as God hath given him more or less ability.

The world is, alas, not so mindful and diligent to train and teach our poor youth, but that we ought to be forward in promoting the same. God grant us his grace. Luther's Second Preface. Paul writes to the Thessalonians, that they should not sorrow for the dead as others who have no hope, but should comfort one another with God's word, as they who have a sure hope of life and of the resurrection of the dead.

For that they should sorrow who have no hope is not to be wondered at, nor indeed are they to be blamed for it, since, being shut out from the faith of Christ, they must either regard and love the present life only, and be loth to lose it, or after this life look for everlasting death and the wrath of God in hell, and be unwilling to go thither.

But we Christians who from all this have been redeemed by the precious blood of the Son of God, should exercise and wont ourselves in faith to despise death, to look on it as a deep, sound, sweet sleep, the coffin no other than the bosom of our Lord Christ, or paradise, the grave nought but a soft couch of rest; as indeed it is in the sight of God, as he saith in St.

John, xi. Paul, I Cor. We sing, withal, beside our dead and over their graves, no dirges nor lamentations, but comforting songs of the forgiveness of sins, of rest, sleep, live and resurrection of the departed believers, for the strengthening of our faith, and the stirring up of the people to a true devotion. For it is meet and right to give care and honor to the burial of the dead, in a manner worthy of that blessed article of our creed, the resurrection of the dead, and to the spite of that dreadful enemy, death, who doth so shamefully and continually prey upon us, in every horrid way and shape.

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Accordingly, as we read, the holy patriarchs, Abraham, Isaac, Jacob, Joseph, and the rest, kept their burials with great pomp, and ordered them with much diligence; and afterwards the kings of Judah held splendid ceremonials over the dead, with costly incense of all manner of precious herbs, thereby to hide the offense and shame of death, and acknowledge and glorify the resurrection of the dead, and so to comfort the weak in faith and the sorrowful. In like manner, even down to this present, have Christians ever been wont to do honorably by the bodies and the graves of the dead, decorating them, singing beside them and adorning them with monuments.

Of all importance is that doctrine of the resurrection, that we be firmly grounded therein; for it is our lasting, blessed, eternal comfort and joy, against death, hell, the devil and all sorrow of heart. As a good example of what should be used for this end, we have taken the sweet music or melodies which under popish rule are in use at wakes, funerals and masses for the dead, some of which we have printed in this little book; and it is in our thought, as time shall serve, to add others to them, or have this done by more competent hands.

But we have set other words thereto, such as shall adorn our doctrine of the resurrection, not that of purgatory with its pains and expiations, whereby the dead may neither sleep nor rest. The notes and melodies are of great price; it were pity to let them perish; but the words to them were unchristian and uncouth, so let these perish. It is just as in other matters they do greatly excel us, having splendid rites of worship, magnificent convents and abbeys; but the preachings and doctrines heard therein do for the most part serve the devil and dishonor God; who nevertheless is Lord and God over all the earth, and should have of everything the fairest, best and noblest.

Likewise have they costly shrines of gold and silver, and images set with gems and jewels; but within are dead men's bones, as foul and corrupt as in any charnel-house. So also have they costly vestments, chasubles, palliums, copes, hoods, mitres, but what are they that be clothed therewithal? Just in the same way have they much noble music, especially in the abbeys and parish churches, used to adorn most vile, idolatrous words. Wherefore we have undressed these idolatrous, lifeless, crazy words, stripping off the noble music, and putting it upon the living and holy word of God, wherewith to sing, praise and honor the same, that so the beautiful ornament of music, brought back to its right use, may serve its blessed Maker and his Christian people; so that he shall be praised and glorified, and that we by his holy word impressed upon the heart with sweet songs, be builded up and confirmed in the faith.

Yet is it not our purpose that these precise notes be sung in all the churches. Let each church keep its own notes according to its book and use. The main point is the correcting of the words, not of the music. To the Hymn-book printed at Wittenberg by Joseph Klug, There are certain who, by their additions to our hymns, have clearly shown that they far excel me in this matter, and may well be called my masters.

But some, on the other hand, have added little of value. And inasmuch as I see that there is no limit to this perpetual amending by every one indiscriminately according to his own liking, so that the earliest of our hymns are more perverted the more they are printed, I am fearful that it will fare with this little book as it has ever fared with good books, that through tampering by incompetent hands it may get to be so overlaid and spoiled that the good will be lost out of it, and nothing be kept in use but the worthless.

We see in the first chapter of St. Luke that in the beginning every one wanted to write a gospel, until among the multitude of gospels the true Gospel was well-nigh lost. So has it been with the works of St. Jerome and St. Augustine, and with many other books. In short, there will always be tares sown among the wheat. In order as far as may be to avoid this evil, I have once more revised this book, and put our own hymns in order by themselves with name attached, which formerly I would not do for reputation's sake, but am now constrained to do by necessity, lest strange and unsuitable songs come to be sold under our name.

After these, are arranged the others, such as we deem good and useful. I beg and beseech all who prize God's pure word that henceforth without our knowledge and consent no further additions or alterations be made in this book of ours; and that when it is amended without our knowledge, it be fully understood to be not our book published at Wittenberg. Every man can for himself make his own hymn-book, and leave this of ours alone without additions; as we here beg, beseech and testify. For we like to keep our coin up to our own standard, debarring no man from making better for himself.

Now let God's name alone be praised, and our name not sought. The xcvi Psalm saith: "Sing to the Lord a new song; sing to the Lord, all the earth. Many and divers sacrifices had men to offer, of all that they possessed, both in house and in field, which the people, being idle and covetous, did grudgingly or for some temporal advantage; as the prophet Malachi saith, chap.

Cheerful and merry must we be in heart and mind, when we would sing. Therefore hath God suffered such idle and grudging service to perish, as he saith further: "I have no pleasure in you, saith the Lord of Hosts, neither will I accept an offering at your hand: for from the rising of the sun even to the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered in my name and a pure offering; for my name shall be great among the heathen, saith the Lord of Hosts.

Who earnestly believes this cannot but sing and speak thereof with joy and delight, that others also may hear and come. But whoso will not speak and sing thereof, it is a sign that he doth not believe it, and doth not belong to the cheerful New Testament but to the dull and joyless Old Testament. Therefore it is well done on the part of the printers that they are diligent to print good hymns, and make them agreeable to the people with all sorts of embellishments, that they may be won to this joy in believing and gladly sing of it.

I must give notice that the song which is sung at funerals, "Nun lasst uns den Leib begraben," which bears my name is not mine, and my name is henceforth not to stand with it. The Hebrew reading is as in Matthew xv. Accordingly this is the meaning in the place: Since forgiveness of sins is nowhere else to be found but only with thee, so must they let go all idolatry, and come with a willing heart bowing and bending before thee, creeping up to the cross, and have thee alone in honor, and take refuge in thee, and serve thee, as living by thy grace and not by their own righteousness, etc.

By Dr. Where friends and comrades sing in tune, All evil passions vanish soon; Hate, anger, envy, cannot stay, All gloom and heartache melt away; The lust of wealth, the cares that cling, Are all forgotten while we sing. Freely we take our joy herein, For this sweet pleasure is no sin, But pleaseth God far more, we know, Than any joys the world can show; The Devil's work it doth impede, And hinders many a deadly deed.

Se fared it with King Saul of old; When David struck his harp of gold, So sweet and clear its tones rang out, Saul's murderous thoughts were put to rout. The best time of the year is mine, When all the little birds combine To sing until the earth and air Are filled with sweet sounds everywhere; And most the tender nightingale Makes joyful every wood and dale, Singing her love-song o'er and o'er, For which we thank her evermore.

But yet more thanks are due from us To the dear Lord who made her thus, A singer apt to touch the heart, Mistress of all my dearest art. To God she sings by night and day, Unwearied, praising Him alway; Him I, too, laud in every song, To whom all thanks and praise belong. A Warning by Dr. Viel falscher Meister itzt Lieder tichten Sihe dich fuer und lern sie recht richten Wo Gott hin bawet sein Kirch und sein wort Da will der Cenfel sein mit trug und mord.

Nun freut euch, lieben Christen g'mein. Dear Christians, one and all rejoice. Dear Christians, one and all rejoice, With exultation springing, And with united heart and voice And holy rapture singing, Proclaim the wonders God hath done, How his right arm the victory won; Right dearly it hath cost him.

Fast bound in Satan's chains I lay, Death brooded darkly o'er me; Sin was my torment night and day, Therein my mother bore me. Deeper and deeper still I fell, Life was become a living hell, So firmly sin possessed me. My good works could avail me naught, For they with sin were stained; Free-will against God's judgment fought, And dead to good remained. Grief drove me to despair, and I Had nothing left me but to die, To hell I fast was sinking. God saw, in his eternal grace, My sorrow out of measure; He thought upon his tenderness- To save was his good pleasure.

He turn'd to me a Father's heart- Not small the cost - to heal my smart He have his best and dearest. He spake to his beloved Son: 'Tis time to take compassion; Then go, bright jewel of my crown, And bring to man salvation; From sin and sorrow set him free, Slay bitter death for him, that he May live with thee forever. The Son delighted to obey, And born of Virgin mother, Awhile on this low earth did stay That he might be my brother. His mighty power he hidden bore, A servant's form like mine he wore, To bind the devil captive. To me he spake: cling fast to me, Thou'lt win a triumph worthy; I wholly give myself for thee; I strive and wrestle for thee; For I am thine, thou mine also; And where I am thou art.

The foe Shall never more divide us. For he shall shed my precious blood, Me of my life bereaving; All this I suffer for thy good; Be steadfast and believing. My life from death the day shall win, My righteousness shall bear thy sin, So art thou blest forever. He shall in trouble comfort thee, Teach thee to know and follow me, And to the truth conduct thee. What I have done and taught, do thou To do and teach endeavor; So shall my kingdom flourish now, And God be praised forever.

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Take heed lest men with base alloy The heavenly treasure should destroy. This counsel I bequeath thee. Nun freut euch, lieben Christen g'mein, Und lasst uns froehlich springen, Dass wir getrost und all in ein Mit Lust und Liebe singen: Was Gott an uns gewendet hat, Und seine suesse Wunderthat, Gar theur hat er's erworben. Er sprach zu mir: halt' dich an mich, Es soll dir jetzt gelingen, Ich geb' mich selber ganz fuer dich, Da will ich fuer dich ringen; Denn ich bin dein und du bist mein, Und wo ich bleib', da sollst du sein, Uns soll der Feind nicht scheiden.

Vergiessen wird er mir mein Blut, Dazu mein Leben rauben, Das leid' ich alles dir zu gut, Das halt' mit festem Glauben.

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Ach Gott, vom Himmel sieh' darein. Look down, O Lord, from Heaven behold. Psalm XII. HAUPT, Look down, O Lord, from heaven behold, And let thy pity waken! How few the flock within thy fold, Neglected and forsaken! Almost thou'lt seek for faith in vain, And those who should thy truth maintain Thy Word from us have taken.

With frauds which they themselves invent Thy truth they have confounded; Their hearts are not with one consent On thy pure doctrine grounded; And, whilst they gleam with outward show, They lead thy people to and fro, In error's maze astounded. God surely will uproot all those With vain deceits who store us, With haughty tongue who God oppose, And say, "Who'll stand before us? By right or might we will prevail; What we determine cannot fail, For who can lord it o'er us? For this, saith God, I will arise, These wolves my flock are rending; I've heard my people's bitter sighs To heaven my throne ascending: Now will I up, and set at rest Each weary soul by fraud opprest, The poor with might defending.

The silver seven times tried is pure From all adulteration; So, through God's word, shall men endure Each trial and temptation: Its worth gleams brighter through the cross, And, purified from human dross, It shines through every nation. Thy truth thou wilt preserve, O Lord, From this vile generation; Make us to lean upon thy word, With calm anticipation. The wicked walk on every side When, 'mid thy flock, the vile abide In power and exaltation. Wir haben Recht und Macht allein, Was wir setzen das gilt gemein, Wer ist der uns soll meistern?

Das wollst du, Gott, bewahren rein Fuer deisem argen G'schlechte, Und lass uns dir befohlen sein, Das sich's in uns nicht flechte, Der gottlos' Hauf' sich umher findt, Wo diese lose Leute sind In deinem Volk erhaben. Es spricht der Unweisen Mund wohl. The Mouth of Fools doth God confess. The mouth of fools doth God confess, But while their lips draw nigh him Their heart is full of wickedness, And all their deeds deny him. Corrupt are they, and every one Abominable deeds hath done; There is not one well-doer.

The Lord looked down from his high tower On all mankind below him, To see if any owned his power, And truly sought to know him; Who all their understanding bent To search his holy word, intent To do his will in earnest.

ELH Hymn texts and pewahomaci.tk

But none there was who walked with God, For all aside had slidden, Delusive paths of folly trod, And followed lusts forbidden; Not one there was who practiced good, And yet they deemed, in haughty mood, Their deeds must surely please him. How long, by folly blindly led, Will ye oppress the needy, And eat my people up like bread?

So fierce are ye, and greedy! Therefore their heart is never still, A falling leaf dismays them; God is with him who doth his will, Who trusts him and obeys Him; But ye the poor man's hope despise, And laugh at him, e'en when he cries, That God is his sure comfort. Who shall to Israel's outcast race From Zion bring salvation?

God will himself at length show grace, And loose the captive nation; That will he do by Christ their King; Let Jacob then be glad and sing, And Israel be joyful. Wie lang wollen unwissend sein Die solche Mueh aufladen, Und fressen dafuer das Volk mein Und naehr'n sich mit sei'm Schaden? Es steht ihr Trauen nicht auf Gott, Sie rufen ihm nicht in der Noth, Sie woll'n sich selbst versorgen. Gott wird sich sein's Volk's erbarmen Und loesen, sie gefangen. Aus tiefer Noth schrei' ich zu dir. Out of the deep I cry to thee. Out of the deep I cry to thee; O Lord God, hear my crying: Incline thy gracious ear to me, With prayer to thee applying.

For if thou fix thy searching eye On all sin and iniquity, Who, Lord, can stand before thee? But love and grace with thee prevail, O God, our sins forgiving; The holiest deeds can naught avail Of all before thee living. Before thee none can boast him clear; Therefore must each thy judgment fear, And live on thy compassion. For this, my hope in God shall rest, Naught building on my merit; My heart confides, of him possest, His goodness stays my spirit.

His precious word assureth me; My solace, my sure rock is he, Whereon my soul abideth. And though I wait the livelong night And till the morn returneth, My heart undoubting trusts his might Nor in impatience mourneth. What though our sins are manifold? Supreme his mercy reigneth; No limit can his hand withhold, Where evil most obtaineth.

He the good Shepherd is alone, Who Israel will redeem and won, Forgiving all transgression. Bei dir gilt nichts denn Gnad' und Gunst Die Suende zu vergeben. Es ist doch unser Thun umsonst, Auch in dem besten Leben. Ein neues Lied wir heben an. By help of God I fain would tell. By help of God I fain would tell A new and wondrous story, And sing a marvel that befell To his great praise and glory. At Brussels in the Netherlands He hath his banner lifted, To show his wonders by the hands Of two youths, highly gifted With rich and heavenly graces.

For God's dear Word they shed their blood, And from the world departed Like bold and pious sons of God; Faithful and lion-hearted, They won the crown of martyrs. The old Arch-fiend did them immure, To terrify them seeking; They bade them God's dear Word abjure, And fain would stop their speaking. From Louvain many Sophists came, Deep versed in human learning, God's Spirit foiled them at their game Their pride to folly turning.

They could not but be losers. They spake them fair, they spake them foul, Their sharp devices trying. Like rocks stood firm each brave young soul The Sophists' art defying.

The enemy waxed fierce in hate, And for their life-blood thirsted; He fumed and chafed that one so great Should by two babes be worsted, And straightway sought to burn them. Their monkish garb from them they take, And gown of ordination; The youths a cheerful Amen spake, And showed no hesitation. They thanked their God that by his aid They now had been denuded Of Satan's mock and masquerade, Whereby he had deluded The world with false pretences.

Thus by the power of grace they were True priests of God's own making, Who offered up themselves e'en there, Christ's holy orders taking; Dead to the world, they cast aside Hypocrisy's sour leaven, That penitent and justified They might go clean to heaven, And leave all monkish follies. They then were told that they must read A note which was dictated; They straightway wrote their fate and creed, And not one jot abated. Now mark their heresy! Two fires were lit; the youths were brought, But all were seized with wonder To see them set the flames at naught, And stood as struck with thunder.

With joy they came in sight of all, And sang aloud God's praises; The Sophists' courage waxed small Before such wondrous traces Of God's almighty finger. The scandal they repent, and would Right gladly gloss it over; They dare not boast their deed of blood, But seek the stain to cover.

They feel the shame within their breast, And charge therewith each other; But now the Spirit cannot rest, For Abel 'gainst his brother Doth cry aloud for vengeance. Their ashes will not rest; would-wide They fly through every nation. No cave nor grave, no turn nor tide, Can hide th'abomination. The voices which with cruel hands They put to silence living, Are heard, though dead, throughout all lands Their testimony giving, And loud hosannas singing.

From lies to lies they still proceed, And feign forthwith a story To color o'er the murderous deed; Their conscience pricks them sorely. These saints of God e'en after death They slandered, and asserted The youths had with their latest breath Confessed and been converted, Their heresy renouncing. Then let them still go on and lie, They cannot win a blessing; And let us thank God heartily, His Word again possessing. Summer is even at our door, The winter now has vanished, The tender flowerets spring once more, And he, who winter banished, Will send a happy summer.