•!r.>. 
 
 jV: 
 
 
 
 
 
 
 ^'n 
 
 
 
 
 
 
 
 
 
 
('Iass_ 
 
 P^7f^ 
 
 4- 
 
 Fiii:si:NTiii) m 
 
 <^/^^t- 
 
The RELIGIOUS POETRY of 
 ALEXANDER MACK, Jr. 
 
 SAMUEL B. HECKMAN 
 
 A Thesis Presented to the Faculty of the Graduate School of the 
 
 University of Pennsylvania in Partial Fulfilment of the Require- 
 
 jments for the Degree of Doctor of Philosophy. 
 
 ELGIN, ILLINOIS 
 
 BRETHREN PUBLISHING HOUSE 
 
 1912 
 
""%- 
 
 Copyright, 1912. 
 Brethren Publishing House. 
 
 AUQ uif 
 
Foreword 
 
 To rescue from oblivion, to preserve and put into a 
 book the writings of a good man so that others may 
 enjoy and be blessed by them is always a most com- 
 mendable thing to do. The present volume presents 
 an example of that kind of unselfish work. Not for 
 pecuniary gain but for the love has the author labored, 
 and he has done well. 
 
 The literary work of Alexander Mack, Jr., has not 
 been accessible, heretofore, to the general reader. On- 
 ly those who had time and opportunity to search great 
 libraries and private collections knew of the existence 
 of the writings of the son of the first bishop of the 
 Church of the Brethren in America. Mack was a mod- 
 est man and like unto Moses one of the meekest men. 
 For many years he signed his name Sander Mack giv- 
 ing as a reason that Alexander had too much the sound 
 of greatness and that he much preferred a more modest 
 name. Mack never made an effort to preserve his 
 writings but they were taken care of by friends and 
 now we have them brought together in book form. 
 
 The author of the book spent much time in col- 
 lecting and translating the poems and essays of Mack. 
 He has done his part conscientiously and well and is 
 to be heartily commended for his labor of love. His 
 only remuneration will come to him in the conscious- 
 ness that he did well the task to which he set himself. 
 His work will meet with the immediate approval and 
 
 3 
 
4 FOREWORD 
 
 high appreciation of all interested in the early litera- 
 ture of the church in America, and it should meet with 
 a hearty and welcome reception. It is hoped that a 
 copy will find a place in the home of every member of 
 the church. D. L. Miller. 
 
Preface 
 
 The poetry of Alexander Mack deserves to have 
 been known and read by the members of his church 
 long before the present time. He was decidedly the 
 most literary character of his church during the first 
 century of its existence. He should be recognized by 
 his church as a religious writer as well as a wise coun- 
 sellor and pious leader in church affairs. 
 
 I trust that the attempt I have made to collect and 
 translate Elder Mack's poems will serve toward a 
 better understanding of the man's spirit and at- 
 titude toward his church and the community, and a 
 better appreciation of his literary abilities and attain- 
 ments. 
 
 The work of collecting and editing the poems of 
 Alexander Mack, and of preparing the Introduction 
 was completed previous to June, 1906. The delay in 
 publication has been due to a number of causes, among 
 which was the hope and strong desire to add to the 
 present rather meager knowledge of the Mack family 
 through investigations in the mother country. Such 
 investigations have been impossible so far, but they 
 still remain a hope with the author. 
 
 Those who read the poems only in the transla- 
 tion will undoubtedly lose some of the thought, and 
 much of the beauty of expression and rhythm of the 
 original. No attempt has been made in the translation 
 to preserve the meter or the rhyme. Sometimes it has 
 
 5 
 
6 PREFACE 
 
 been possible to translate stanza by stanza and preserve 
 in part the poetical form, but often the prose form 
 seemed much better and this was adopted. To give 
 the thought of the author has been the constant aim. 
 Great care has been exercised, also, to reproduce the 
 German text in its exact original form, even in the 
 preservation of mistakes and misprints. This seemed 
 manifestly fair both to the author and to the reader. 
 
 I wish to acknowledge my special obligation to Dr. 
 Martin G. Brumbaugh, of Philadelphia, who made 
 this work possible by giving me generous access to 
 his private library wherein the manuscripts and the 
 published poems of Mack are found, and for his will- 
 ing help in many ways. I acknowledge my deep ob- 
 ligation, also, to Professor Marion D. Learned, of 
 the University of Pennsylvania, under whose direc- 
 tion the work was done, for his patient and constant 
 encouragement and for his valuable suggestions and 
 criticisms. 
 
 I wish, moreover, to express my thanks to Dr. 
 Jacob W. Hartmann, of the College of the City of 
 New York, for his generous suggestions in the trans- 
 lation and the text criticisms, and also to Mr. Emil 
 Keppler, of the College of the City of New York, for 
 suggestions in the translations. 
 
 Samuel B. Heckman. 
 
 New York, December, ipio. 
 
Introduction 
 
 Alexander Mack is seldom mentioned and is little 
 known in connection with early Pennsylvania history, 
 yet his life's influence was wide and varied and his 
 writings were by no means inconsiderable. There 
 cannot be claimed for Mack rank among America's 
 greater poets but when colonial Pennsylvania's re- 
 ligious writers are considered he deserves recogni- 
 tion. 
 
 Alexander Mack was born in Germany, he passed 
 his early life, on account of religious persecutions, in 
 Holland, and as a youth of seventeen, he came with 
 his father and family to America, settling at German- 
 town, Pennsylvania. Here he spent his life in patient 
 and devoted service to his church and to the communi- 
 ty. He was the bosom friend of Christopher Sower, 
 the second, and a co-worker with this man in many 
 of his varied enterprises, contributing considerably to 
 the Sower press. He was the minister and elder of 
 his church in Germantown for many years and a 
 recognized leader in shaping the policy of the church 
 at large. 
 
 To understand this man's life and his writings, it 
 is necessary to know something of the religious sect 
 
 7 
 
8 INTRODUCTION 
 
 which was the inspiration of his activities and the 
 object of his Ufe-Iong concern. 
 
 This sect was one of the many which had their 
 origin in the great conflict following the Reformation, 
 between contending forces representing almost every 
 conceivable phase of religious belief and doctrine. 
 
 The religious conditions of Germany following the 
 Reformation are familiar enough. Nearly every sort 
 of religious organization sprang up. On the side of 
 the Catholic Church was the Jesuit movement, de- 
 signed to counteract the zeal and activity of the Re- 
 formers. The Protestants became divided into nu- 
 merous sects or denominations. The contentions be- 
 tween many of these divisions were sharp and bitter. 
 At the close of the Thirty Years' War, the Catholic, 
 the Lutheran, and the Reformed Churches, known as 
 the State Churches, became so to speak leagued to- 
 gether in denying to all other denominations the right 
 to exist. Whatever sect or whatever individual chose to 
 disagree with these established churches found exist- 
 ence very unhappy and scarcely tolerable. But there 
 was much unrest under these conditions, there was op- 
 position and there was revolt. There were those who 
 were strongly opposed to the formalism and ritual- 
 ism of the established churches, and who dared raise 
 their voices in declaring for reform. 
 
 The first of this reaction and protest against the 
 strictness of Protestant orthodoxy was voiced by the 
 mystical teachings of Jacob Boehme (1575-1624) and 
 his followers, who infused new vigor into religious life. 
 A generation later, under Philip Jacob Spener, this 
 
INTRODUCTION 9 
 
 protest beginning in mysticism took larger, more defi- 
 nite and more practical form in so-called Pietism. 
 Among the prominent followers of Spener were Aug- 
 ust Hermann Francke and Gottfried Arnold. Pietism 
 taught in short that religion was of the heart, which 
 was to be cleansed through repentance, and that it 
 could show itself only in the life of the individual. 
 Pietism was not a militant faith and its spirit of re- 
 nunciation contended against external forms and cere- 
 monies, and even against any organization whatever. 
 
 Amid these rather extreme conditions, with a mid- 
 dle ground for a basis, was founded the sect mentioned 
 above. This sect emphasized a strong spiritual life, 
 but it advocated on the other hand an organized body 
 adhering to certain simple ordinances as taught in the 
 New Testament. 
 
 The organization of the sect was brought about by 
 Alexander Mack, Senior, the father of Bishop Mack, 
 and by seven others in 1708, at Schwarzenau in the 
 Province of Wittgenstein. The localism 'Taufer" was 
 early applied to members of the sect, probably on ac- 
 count of the mode of baptism used which was trine 
 immersion. In America, the names ** Tunkers," 
 ** Dunkers " and the vulgarism *' Dunkards " have 
 been given at times to the church. The first two of 
 these have their origin in Hinken and dunken^ mean- 
 ing to dip or to immerse ; the third has no legitimate 
 origin and is used in ignorance or in contempt. The 
 term, Dunkers, has had a widely accepted use by a 
 great many people. The name frequently used by 
 members of the church among themselves is " The 
 Brethren." For a number of years the official name 
 
10 INTRODUCTION 
 
 recognized by the church was " The German Baptist 
 Brethren/' but recently the Annual Conference of the 
 church has adopted the name, *' The Church of the 
 Brethren/' 
 
 Concerning the founders of the new sect Brum- 
 baugh, in his History of the Brethren, says : " They 
 were all members of a Protestant church before 1708. 
 . . . But they were by no means satisfied with the 
 formalism and ritualism with which their spirits were 
 oppressed. On the other hand they could not fully 
 and unreservedly adopt the faith of the Pietists whose 
 utter hatred for all church organization had led them 
 to abandon the ordinances of the house of God. Re- 
 jecting on the one hand the creed of man and on the 
 other hand the abandonment of ordinances, they 
 turned to the Bible for guidance. . . . Adopting 
 the Bible as their rule and guide they organized a 
 church with no creed, and with all the ordinances as 
 taught by Jesus and his followers, as recorded in the 
 New Testament. Their position is unique. . . . 
 They are Protestant without a formed Protestant 
 creed. They are Pietists without the ultra church- 
 in-the-spirit doctrines of Spener and his followers." 
 
 I wish to emphasize then that these people were 
 not fanatics. They were not Mystics. They were not 
 Pietists though they held, it is true, some things in 
 common with the Pietists. They were earnest, sane- 
 minded. Christian men and women who wished to 
 establish a, to them, more satisfactory form of wor- 
 ship than then existed. They had all been members 
 of a Protestant church ; one had been Lutheran, four 
 
INTRODUCTION 11 
 
 including Mack, had belonged to the Reformed 
 church.i 
 
 Alexander Mack, the elder, was born in 1679 at 
 Schriesheim, between Mannheim and Heidelberg. His 
 parents are said to have been '' respectable, wealthy 
 and religious." Little is known further than this. 
 He was brought up in the Reformed faith. Nothing 
 definite is known of his training, though he probably 
 did not have a classical education. According to Mor- 
 gan Edwards he was a large mill owner and had prof- 
 itable estates. His family consisted of three sons 
 and two daughters. He left some writings in the 
 form of tracts and letters dealing for the most part 
 with discussions of church ordinances and doctrines. 
 He was known as a man zealous in his Christian life, 
 and charitable. Morgan Edwards styles him " a man 
 of real piety." Many of his personal traits he gave 
 to his son Alexander. 
 
 An account of the founding of his church is given 
 by the elder Mack and by Peter Becker, an Elder of 
 the Germantown, Pennsylvania, congregation. The 
 record is taken partly from letters and other papers 
 and from oral accounts which were collected by Al- 
 exander Mack, the second. This record was published 
 in Germantown, January, 1774. 
 
 The church founded at Schwarzenau flourished and 
 won many converts. New congregations at different 
 points were organized but the inevitable persecutions 
 followed. Members were scattered and sent into exile. 
 Some took temporary refuge in Prussia, in Switzer- 
 
 1. Brumbaugh History of the Brethren, p. 33. 
 
12 INTRODUCTION 
 
 land, and in Holland. Finally the leaders decided to 
 find a new home in America. 
 
 In 1719, the first group of about twenty families 
 from the Crefeld congregation landed in Philadelphia 
 under the leadership of Peter Becker and made their 
 way to Germantown and nearby points. This was 
 the beginning of a migration of almost an entire re- 
 ligious denomination. The original congregation at 
 Schwarzenau remained there under protection until 
 1720, when they were obliged to move, and then went 
 to West Friesland. 
 
 In 1729, Alexander ]\Iack, Sr., with his family and 
 his congregation, including fifty-nine families, came 
 to Pennsylvania and settled at Germantown. He was 
 welcomed and accepted at once as the guiding spirit 
 of the church in America as he had been in Germany. 
 He died in 1735. 
 
 This then was the kind of religious movement with 
 which Alexander Mack, the second, grew up. He be- 
 came a member of this church when he was seventeen 
 years of age. He was born in 1712 at Schwarzenau, 
 in the Province of Wittgenstein. At the age of eight, 
 he went with his father, mother, sister, and two broth- 
 ers to West Friesland where the next nine years of 
 his life were spent. No definite account of these years 
 is given us. He may have been in school but this is 
 uncertain. 
 
 In 1729 young Mack, with his fatlier and family and 
 members of the congregation sojourning in Holland, 
 came to Germ-antown. The succeeding six years were 
 comparatively quiet and uneventful ones spent in close 
 
INTRODUCTION 13 
 
 association with his father, to whom he seemingly was 
 greatly attached, and in the service of his church. 
 
 The death of the elder Mack in 1735 brought a 
 crisis to the son's life. Having lost the wise counsel 
 of his father, he seemingly lost the guiding spirit of 
 his life. He was overtaken by a melancholy which 
 weighed so heavily upon him that he felt that his death 
 was near, and made preparations for it. At this dis- 
 tressing time, he came under the influence of Stephen 
 Koch who had been an early member of the church 
 but had wandered away because of strong mystical 
 doctrines which he had absorbed. In October, 1737, 
 Koch persuaded young Mack to retire with him to a 
 house on the Wissahickon. Koch w^on other converts 
 and held some public meetings. These men did not 
 attempt however, to organize any religious order or 
 found a monastery as is sometimes stated. They mere- 
 ly desired to live alone for a time for meditation and 
 prayer. Early the following year the little group had 
 already disbanded, some of them joining the Ephrata 
 Society at Ephrata, Pennsylvana. Mack became a 
 member of this Society in March, 1738. 
 
 This Ephrata Society^ was founded in 1732-33 by 
 Conrad Beissel, who had led a wandering, erratic life 
 during his youth in Germany and made his way to 
 Pennsylvania in 1720. Here he became a member of 
 the Brethren church, and was the leader of a congre- 
 gation for a time. But his pronounced mystical tend- 
 encies and the unusual doctrines which he advocated 
 brought him into conflict with the leaders of the church 
 
 1. Chronicon Ephratense. 
 
14 INTRODUCTION 
 
 and he withdrew to the wilderness at Ephrata. Here 
 he soon attracted others to himself, and gradually there 
 developed the settlement which has become so noted in 
 Pennsylvania's religious history. The society flour- 
 ished during Beissel's life and became an important 
 center of several industries, of hymn-writing, of book- 
 binding, and of printing. It was communistic in gov- 
 ernment. The members practiced a monastic system 
 of life, they wore a kind of monastic garb, advocated 
 celibacy, observed the seventh day as their Sabbath, 
 and had various other unusual and mystical tenden- 
 cies in their life. 
 
 This society, though its origin is traced to an off- 
 shoot of the Brethren church, should not be considered 
 in any way as having been connected with that church. 
 Unfortunately such confusion has arisen in the minds 
 of many through misunderstanding and through mis- 
 leading magazine and historical articles. As a result, 
 many of the queer customs and peculiarities and mys- 
 tical beliefs of the followers of Beissel at Ephrata have 
 been attributed to the Brethren church. The church 
 has never accepted nor practiced any of the peculiar 
 rites and customs of that society. Individual members, 
 it is true, left the church and joined the new society, 
 but so did members of several other sects of Pennsyl- 
 vania.^ 
 
 There is little to be said of Mack's life during the 
 few years he spent at Ephrata. He participated in 
 the religious rites of the society but he seemingly had 
 
 1. For a fuller discussion of the founding of the Et)hrata 
 Society and its relation to the Church of the Brethren, the 
 reader is referred to Brumbaugh's " History of the Brethren," 
 chapter II. 
 
INTRODUCTION 15 
 
 no prominent part in its affairs, and so far as can be 
 learned he produced no writings. That he was not al- 
 together satisfied with his life there, can be seen from 
 his readiness to leave whenever opportunities offered 
 themselves.^ In a letter to his brother a few years 
 after he withdrew from the Ephrata Society he refers 
 to his experience there, among other things, as 
 " proofs of my childish ignorance."^ Mack left Eph- 
 rata for all time and returned to his old home in 
 Germantown probably in 1746. It is known that he 
 was given joint oversight with Christopher Sower of 
 the Brethren Church at that place in 1748.^ To have 
 been intrusted with such responsibility, he must have 
 been fully received again into the church some time 
 previous to this date. 
 
 This marks the end of Mack's dissatisfied, wander- 
 ing spirit. He is done now with the Beissel Society 
 forever. This fact is emphasized by a letter that he 
 wrote to his brother who was at Ephrata and who had 
 urged him to return. He refused kindly but very de- 
 cidedly. 
 
 Alexander Mack now began his long career of use- 
 fulness in his community, and in his church as min- 
 ister, elder, and bishop. He was married January 
 first, 1749, to Elizabeth Nice and had a family of 
 two sons and six daughters. He lived a quiet, happy 
 life with his family reaching the advanced age of 
 ninety-one years. He was always strong and vigor- 
 ous, and kept busily engaged in the affairs of life until 
 the very end of his days. 
 
 1. Chronicon Ephratense, pp. 177-184. 
 
 2. Brumbaugh, History of the Brethren, p. 220. 
 
 3. Brumbaugh, History of the Brethren, p. 219. 
 
16 INTRODUCTION 
 
 Alexander Mack was the most literary man of the 
 Brethren Church during the first century of its history. 
 In addition to his verse he wrote quite extensively in 
 prose. He probably surpassed all others of his church, 
 during his time, as a letter writer. He had a large 
 circle of correspondents and many of his letters have 
 been preserved. These are for the most part written 
 to members of his own church, and relate to affairs of 
 the church. These letters show the kind and sympa- 
 thetic spirit of the man, and show him to have been 
 looked upon as a wise counsellor and respected citizen. 
 
 Mack's most important prose work bears the fol- 
 lowing rather lengthy title : " Apologie, Oder schrift- 
 masige Verantwortung Ethlicher Wahrheiten. Her- 
 ausgefordert durch eine neulich aufgesezte Schrift 
 unter dem Namen Der Widerlegte Wiedertaufer, In 
 einem Gesprach Geschrieben fur den Gemeinen Mann. 
 Es wird das ganze Gesprach von Wort zu Wort in 
 diesen Blattern mitgetheilet, und die Apologie Zur 
 Verantwortung Der beleidigten Wahrheit, Darzu ge- 
 sezt, durch Theophilum. Ephrata Gedruckt, auf kos- 
 ten der Bruder, im Jahr 1788/' 
 
 Apology, or a Scriptural Answer to Certain Truths, 
 Brought about by a Recently Published Article under 
 the Name, The Refuted Anabaptist, in a Dialogue 
 written for the Common People. The Whole Conver- 
 sation, Word for Word, is given in these Pages, and 
 the Apology, as an Answer to the Distorted Truth, add- 
 ed by Theophilus ; Ephrata ; Published at the Expense 
 of the Brethren in the year 1788. 
 
 This book contains 71 pages and is a masterly de- 
 
INTRODUCTION 17 
 
 fense of the doctrines of the church. The name 
 " Theophilus " is the one signed by the author to near- 
 ly all of his writings. 
 
 There appeared in the same year, 1788, by the same 
 press, but probably previous to the '* Apologie,'' a small 
 work of Mack's entitled " Anhang zum Widerlegten 
 Wiedertaufer/' An Appendix to the Refuted Ana- 
 baptists. 
 
 The poems which Mack wrote are all religious in 
 character, and may be roughly placed in two groups: 
 (1) Hym.ns and occasional poems, some of which 
 have been published and others have been preserved 
 in manuscript; (2) the longer poems, which were 
 contributions to Christopher Sower's " Geistliches 
 Magazien.'' Of the first group, several are only 
 fragments of longer poems. 
 
 Though Mack's writings do not show perfection 
 and polish in language and construction, they do show 
 that their author was a m'an of great power of thought 
 and keen insight into human nature ; a man filled with 
 love and sympathy for his fellow-men; a man whose 
 nature was characterized by gentleness and refinement 
 and simplicity; and a man whose heart overflowed 
 with the love of Gk>d. 
 
 The poems are all deeply religious, contemplative, 
 and frequently didactic in character, but they are 
 not melancholy nor morbid. They are healthful 
 and show that their author lived among men and 
 things, and that he was alive to the happenings of 
 the world. 
 
 Many passages rise far above the common-place, 
 and are beautiful in language and rich in thought. 
 
18 INTRODUCTION 
 
 The Poems for Young People, particularly, abound 
 in lines which are pretty and graceful, and which have 
 great charm and tenderness in their expression of 
 tribute to the Christ. Especially beautiful and con- 
 soling is the following: 
 
 Ein Sunder der sich recht bekehret 
 Wird nicht vom Trost geschlossen aus. 
 Wer Christi Geist im Hertzen horet, 
 Der hort zu Gottes Stadt und Haus. 
 Sein Leib wird Gottes Tempel gar, 
 Das arme Hertz ein Bat-altar. 
 (Ceistliches Magazien, Part II, Num. lo: 40,) 
 
 In diflferent parts of the Poems for Young People, 
 Mack shows his knowledge and love of nature through 
 his various references to nature's charms. 
 
 The poem on the death of Christopher Sower is 
 marked in its portrayal of feeling and in its beauty 
 of expression. 
 
 The hymns also are far from being unworthy of 
 more pretentious writers. 
 
 Mack's chief concern was, to be sure, pious living 
 and the source of his inspiration was the sacred Scrip- 
 tures in which he was thoroughly versed, but that he 
 had larger learning and culture and interests is evi- 
 denced through his knowledge of historical characters 
 and events; through his ability to quote from such 
 characters; and through his familiarity with current 
 happenings the world over. In the Religious Maga- 
 zine Part II, Number 12, he makes ready reference 
 to the lives and work of Croesus and Solon as well as 
 to Solomon. In the same Magazine, Number 9, he 
 shows his familiarity with contemporary events by 
 
INTRODUCTION 19 
 
 his reference to some of the recent great catastrophes, 
 as for example, Palermo, Lima, Lisbon. 
 
 Mack's vocabulary is rather limited and his style 
 sometimes stilted, but this mxay have been intentional 
 partly because of the limitations of the readers to 
 whom he was writing, and partly in accordance with 
 the ideas expressed. The language, on the whole, is 
 simple with scarcely any attempt at embellishment. 
 It is, moreover, pure, showing little influence of the 
 English which Mack surely must have been able to 
 use. 
 
 Colloquialisms and inaccuracies are, however, not 
 uncommon but they are the colloquialisms and inac- 
 curacies found in the speech and also in the litera- 
 ture of the South Germans, and this was the language 
 of Mack's family and the first he learned. 
 
 Examples of these irregularities may be noted. 
 First, the use of tun as an auxiliary with an infinitive. 
 " Die Wahrheit that sich auch ergiessen,'' which oc- 
 curs in the Geistliches Magazien, Part II, 9: 32. This 
 is a colloquialism used in the spoken language but 
 likewise found in Schiller's Wallenstein's Lager. 
 
 Second, the repetition of the possessive adjective 
 after the case form of the noun. *' Des Lots sein 
 liebes Ehegemahl/' which occurs in the above-men- 
 tioned poem, stanza 73. Another example is found in 
 the paraphrase of Psalm 119: 11. " Meiner Seelen ihr 
 Beschiitzer.'' 
 
 Third, the use of Ortgen for Ortchen occurring 
 in the Geistliches Magazien, Part II, 9 : 70. This is, 
 to be sure, a misspelling but its use is rather common 
 among the less educated in South Germany. 
 
20 INTRODUCTION 
 
 Fourth, the occasional misuse of weak and strong 
 forms of verbs, as for example, in the paraphrase of 
 the fragment of Matthew, verse 16, lasten appears as 
 the past form of lassen instead of liessen. Such an 
 error may perhaps be a personal one instead of a lan- 
 guage influence. 
 
 Fifth, in the use of an occasional long vowel for a 
 short one Mack shows an unfamiliarity with or a 
 disregard for the more literary and corrrect pronun- 
 ciation of the North German ; for example, hin is al- 
 most invariably made long and spelled hien. In the 
 poem marked '' Zwolftes Theil," the fifth stanza, hien 
 is the spelling although it is used to rhyme with Sinn. 
 The same is repeated in stanza twelve. In the Diary, 
 year 1795, hien is used similarly, and hienein is used 
 for hinein. In the year, 1772, of the Diary, hiendurch 
 makes use of a long vowel where the use of a short 
 one ought to have seemed imperative. The long ahn 
 is frequently used for the short an. In Psalm 119, 
 verse 31, ahn for an rhymes with kann. The use of a 
 long vowel in an unaccented syllable, as found in the 
 above examples, is a very strong South German trait. 
 
 Sixth, the use of ei for eu occurs frequently, which 
 undoubtedly is also a South German influence. In 
 the Geistliches Magazien, Part II, 9: 33, heicheley 
 is used for Heiicheley, the modern Henchelei. In 
 stanza 6, of the same poem leichtet is found for leuch- 
 tet, and in stanza 8, Creitz for Kreiiz. It might be 
 noted that Schiller, whose life was contemporaneous 
 with Mack's, frequently rhymes words in ei with 
 words in eu. Mack seemed to know the correct use, 
 however, for written in his own hand in the Diary, 
 
INTRODUCTION 21 
 
 year 1780, is leuchiet, and in the year 1781 is Creutz. 
 There is the possibility, therefore, that the use of ei 
 for eu found in the printed poems is the work of a 
 type-setter and not of the author. 
 
 One other kind of inaccuracy to be mentioned is 
 the loose and uncertain use of d and t; for example, 
 in Psalm 119, verse 18, munter is made to rhyme 
 with Wander. In verse 69, ertichten is used for er- 
 dichten, and in verse 78, niedertriicken is used for 
 niederdrilcken. In the Diary, year 1772, munder is 
 used for munter; in the year 1775, we find trey for 
 drei; and in the year 1794, we find scheiten for schei- 
 den. It should be remembered though that during the 
 eighteenth century t was generally used for d in 
 some words throughout Germany, as for example, 
 teutsch was used for the modern deutsch. This fact 
 may account for much of Mack's irregularity. 
 
The Religious Poetry of 
 Alexander Mack, Jr. 
 
 EiNE Anmuthige Erinnejiung, zu einer Christ- 
 lichen Betrachtung, von der Wunderbaren 
 Allgegenwart des Allwissenden Gottes. 
 
 Zuerst an das Licht gebracht durch David, Psalm 
 139. Zum andern bezeuget durch Daniel: Daniel 5, 
 vers 23, sonderlich in den Worten: Den Gott aber 
 der deinen Odem und alle deine Wege in seiner Hand 
 hat, hast du nicht geehret. Und endlich geprediget 
 durch Paulum, Act. 17. v. 28. sonderlich durch die 
 Worte: Dann in Ihm leben, weben und sind wir; und 
 uber das alles durch eben daselbe ausserwahlte Riist- 
 Zeug auf die aller anmuthigste Weise erinnert Epheser 
 1, vers. 22 u. 23. da er von Christo redete und spricht: 
 und hat alle Dinge unter seine Fiisse gethan, und hat 
 ihn gesetzt zum Haupt der Gemeine iiber alles, welche 
 da ist sein Leib, nehmlich die fiille des, der alles in 
 alien erfiillet. 
 
 Der geneigte Leser wird derichtet, dass ein Tropf- 
 lein aus diesen Ursprungs Quellen in die nachfolgende 
 Reimen geflossen ist, welche konnen zur Aufmunder- 
 ung des Geistes gesungen werden, im Tohn : Brich an 
 mein Licht, u. s. w. 
 
 22 
 
Among the earliest of Mack's writings to receive 
 publication is the following poem issued by Christopher 
 Sower in 1760. The copy in the Historical Society 
 of Pennsylvania from which this was taken does 
 not bear the author's name but the work is attributed 
 to Mack by both Seidensticker and Hildeburn. 
 
 A Pleasant Reminder, for Christian Meditation, 
 ON the Marvelous Omnipresence of the Om- 
 niscient God. 
 
 First brought to our attention by David, Psalm 139. 
 The second time witnessed by Daniel: Daniel 5, verse 
 23, especially in the words: "And the God in whose 
 hand thy breath is, and whose are all thy ways, hast 
 thou not glorified." And finally preached by Paul, 
 Acts 17: 28, especially in the words: " For in him we 
 live, and move, and have our being ; " and concerning 
 all these things Ephesians 1 : 22 and 23 remind us 
 most encouragingly by means of the same chosen 
 weapons, speaking of Christ, saying: "And hath put 
 all things under his feet, and gave him to be the head 
 over all things to the church, which is his body, the ful- 
 ness of him that filleth all in all." 
 
 The kind reader is informed that a little drop from 
 these sources has flowed into the following poem, 
 which may be sung to the encouragement of the spirit 
 to the melody : Shine forth my light, etc. 
 
 23 
 
24 THE RELIGIOUS POETRY 
 
 Melodie. Brich an mein Licht. 
 
 Du forschest mich! 
 
 O Herr wie wunderlich ? 
 Priifst du mich innerlich 
 
 Und meine Sinnen. 
 Was ich begeh', 
 Ich liege oder steh' 
 Geschicht in deiner Nah', 
 
 Das werd ich innen! 
 
 2. O Herr mein Licht, 
 Was meine Zunge spricht 
 1st dir verborgen nicht, 
 
 Eh' ich es mercke, 
 Und hab bedacht, 
 Ists schon herfiir gebracht, 
 Und steh't in Deiner Macht: 
 
 Durch Deine Wercke ! 
 
 3. Dein Angesicht 
 
 1st stets auf mich gericht, 
 Und ich begreiffe nicht: 
 
 Was ich verstehe, 
 Weil ich so gar 
 Vor Dir bin offenbar : 
 Was ich jetzt bin, und war, 
 
 Und wie mir's gehe ! 
 
 4. Wo soil ich hin? 
 
 Der ich Dein Staublein bin. 
 Es schmelzet Witz und Sinn, 
 
 Vor Deinem Lichte. 
 Dein Geist fiirwahr 
 Macht aller Orten klar, 
 Was langst verborgen war 
 
 durch dein Gerichte ! 
 
OF ALEXANDER MACK, JR. 25 
 
 Melody: Shine Forth My Light. 
 
 Thou searchest me, 
 O Lord, how wondrously ! 
 Thou proves! me within, 
 And all my senses, too. 
 Whatever I may do, 
 Lying down or standing up, 
 It happens in Thy presence, 
 Of this i am aware. 
 
 2. O blessed Lord, my Hght, 
 Whatever my tongue doth speak 
 Is not concealed from Thee; 
 Before I am aware, 
 
 Or ever have considered, 
 The word has fled already. 
 And is within Thy pw^wer. 
 Because of Thy great works. 
 
 3. Thy blessed countenance 
 
 Is ever turned towards me, 
 And I don't comprehend 
 What I do understand 
 Because I am so openly 
 Before Thy face exposed. 
 What I now am, and what I was 
 And how I do succeed ! 
 
 4. Now whither shall I flee, 
 For I am but Thy dust 
 My wits and senses melt 
 Before Thy mighty light; 
 Thy spirit, it is true. 
 Makes clear in every part 
 What long has been concealed 
 Through Thy most holy law. 
 
26 THE RELIGIOUS POETRY 
 
 5. Wann ich von hier, 
 
 Herr, in den Himmel fiihr, 
 So ist alda vor mir 
 
 Dein Angesichte ; 
 Und wann die Seel 
 sich bettet in der H611: 
 So sind sie Dein Befehl, 
 
 Und Dein Gerichte. 
 
 Wann ich behend 
 
 Mit Fliegeln fliigen kon't 
 
 Bis an das ausserst End 
 
 Von dem Welt-Meere: 
 So war mein Standt 
 Dir dennoch w^ohl bekandt; 
 Und Deine rechte Handt 
 
 Wiirde mich fiihren. 
 
 Sprach ich: es muss 
 Mich decken Finsternuss; 
 So ist der Ueberfluss 
 
 Des Licht's viel grosser. 
 Vor Dir ist Nacht 
 Wie heller Tag geacht: 
 Durch Deine Lichtes-Macht, 
 
 O mein Erloser! 
 
 Die Nieren mein, 
 
 In Deiner Macht auch seyn: 
 
 Du bist mein Gott allein, 
 
 Und was zum Leben 
 Nur kommt herfiir, 
 Dem ist wie ich es spiihr, 
 O Herr, die Kraft von Dir, 
 
 Darzu gegeben ! 
 
OF ALEXANDER MACK, JR. 27 
 
 S. If I should now from here 
 Ascend, Lord, into Heaven 
 There would Thy countenance 
 Before me ever be 
 And when also the soul 
 Takes its abode in hell 
 It is through Thy command 
 And through Thy holy law. 
 
 If I, with wings, 
 Could swiftly fly 
 To farthest end 
 Of the great sea, 
 Yet would my state 
 Be known to Thee, 
 And Thy right hand 
 Would lead me on. 
 
 7. Were I to try to speak 
 
 Then must the darkness cover me, 
 Yet the abundance of the light 
 Would increase greatly all the time; 
 Before Thee, is the night 
 Esteemed as the bright day, 
 Through the great power of Thy lights 
 O my Deliverer. 
 
 8. My loins also 
 Are in Thy power, 
 Thou art alone my God, 
 And what comes forth 
 Into this life 
 Is granted by the power 
 Which is, as I perceive, 
 O Lord from Thee alone. 
 
28 THE RELIGIOUS POETRY 
 
 9. Ich dancke Dir, 
 
 Der Du warst iiber mir, 
 Dass Du mich bracht herf iir : 
 
 Recht wunderbarlich, 
 Bin ich gemacht. 
 Wer Deine Wercke acht, 
 Sieh't Deiner Weissheit Pracht 
 Gantz ofifenbarlich ! 
 
 10. Ach, mein Gebein! 
 
 Kan' nicht verborgen seyn, 
 Vor Dir, mein Herr, O nein ! 
 
 Da ich aus Erden 
 
 Gebildet ward: 
 Es war Gestalt und Arth 
 Vor Dir schon offenbart, 
 
 Was ich sollt werden ! 
 
 11. Du hast mich schon 
 
 Erkannt in deinem Sohn ; 
 Und ich wust nichts davon, 
 
 War unbereitet, 
 Die Tage mein 
 Ins Buch geschrieben ein, 
 Wie viel sie solten seyn, 
 Zuvor bedeutet. 
 
 12. Wann ich betracht, 
 
 Und fleissig nehm in acht, 
 Die Wunder Deiner Macht: 
 
 Under deiner Wercke. 
 So sinckt mein Sinn, 
 In eine Tiefe hien : 
 Da ich verlohren Bin, 
 
 Eh' ich es mercke ! 
 
OF ALEXANDER MACK, JR. 29 
 
 9. I thank Thee, Lord, 
 Who wast o'er me. 
 That Thou hast brought me forth, 
 Right wondrously 
 Have I been made. 
 Who is attentive to Thy works 
 Sees everywhere made manifest 
 The splendor of Thy wisdom. 
 
 10. Alas, my frame 
 Can't be concealed 
 From Thee, my Lord, Oh no ! 
 As I was shaped 
 And made from earth 
 The form and shape 
 Which I took on 
 Alone were fixed by Thee. 
 
 n. Already Thou hast known 
 
 Of me through Thine own Son, 
 And I, of it, was ignorant 
 And also unprepared. 
 ■ All my allotted days 
 Are entered in the Book, 
 The number that shall be 
 Was known before to Thee. 
 
 12. When I behold ^ 
 
 And consider with great care 
 The wonders of Thy power 
 And also of Thy works, 
 My soul sinks down 
 Into the depths, 
 So that Tm lost 
 Before that I'm aware. 
 
30 THE RELIGIOUS POETRY 
 
 13. Du bringst in mir 
 
 Gedancken selbst herfiir: 
 Viel mehr als ich verspiir, 
 
 Und kan erkennen : 
 Dann, ihre Zahl, 
 1st grosser iiberall, 
 Als ich allhier im Thai 
 
 Vermag zu nennen! 
 
 14. Mehr als der Sand, 
 
 Zeigt in mir Dein Verstand; 
 Sind Wercke Deiner Hand. 
 
 Wolt ich sie zehlen ; 
 War ihre Zahl, 
 UnendHch iiberall; 
 Weil mir Dein Lichtes-Strahl 
 Nichts thut verholen! 
 
 15. Ich schlafe ein, 
 
 O Herr! mit Dir allein 
 Kan ich vertraulich seyn: 
 
 Wann ich erwache. 
 1st noch bey Dir, 
 Des Hertzens-Lust-Begier. 
 Dein Nah' seyn bleibet mir: 
 
 Die beste Sache ! 
 
 16. Es sterbe bald, 
 
 Die gottlose Gewalt, 
 Der Sunder manichfalt: 
 
 Dass von mir weiche, 
 Blut-diirstigkeit, 
 Und Unbarmhertzigkeit : 
 Sammt aller Grausamkeit, 
 
 Aus Satans Reiche. 
 
OF ALEXANDER MACK, JR. 31 
 
 13. In nue Thou bringst 
 Thoughts ever forth, 
 Far more than I perceive 
 And more than I can know, 
 For their number 
 Is greater far 
 Than I, down here below, 
 Am able to explain. 
 
 14. Thy understanding shows in me 
 How more numerous than the sand 
 Are all the works of Thine own hand ; 
 Were I to try to count them, 
 Their number, it is true, 
 Would be unending everywhere, 
 Because Thy beam of light 
 Nothing conceals from me. 
 
 15. I fall asleep, 
 
 Lord, in Thee alone 
 
 1 can feel confident 
 When I awake again ; 
 
 The joyous desire of my heart 
 Is stilfwith Thee, 
 Thy presence is to me 
 The best of all good things. 
 
 16. May death come soon 
 To godless power 
 In various shapes of sinners; 
 That bloodthirstiness, 
 And savagery. 
 And other forms of cruelty, 
 Which come from Satan's kingdom, 
 Be far removed from me. 
 
32 THE RELIGIOUS POETRY 
 
 17. Wann mann vor mir, 
 
 Spricht lasterlich von Dir; 
 Entsetz ich mich dafiir: 
 Dann, Deine Feinde 
 Erheben sich, 
 Ohn' Ursach wider Dich, 
 Und das verdrieset mich 
 Und Deine Freunde ! 
 
 18. Ich hasse die : 
 
 Die mit so vieler Miih', 
 Dein Gnaden-Reich allhie 
 
 Aengstlich beneiden : 
 Und sie sind mir 
 Entsetzlich gram dafiir, 
 Und konnen mich allhier 
 
 Fast nicht mehr leiden. 
 
 19. Erforsche mich, 
 
 Und priife selbst wie ich 
 Von hertzen innerlich 
 
 Es vor Dir meyne. 
 Sieh' ob ich bin 
 Auf bosem Weg. Niimm hien, 
 Von mir den Eigensinn ! 
 
 Und was unreine. 
 
 20. Dein Recht und Licht, 
 
 Verlass mich niemals nicht: 
 Damit Dein Angesicht 
 
 Mich ewig leite; 
 Nach Deinem Rath, 
 Den Deine hohe Gnad 
 Fiir uns verordnet hat, 
 
 Zur Himmels-Freude. 
 
OF ALEXANDER MACK, JR. 33 
 
 17. When people speak blasphemously 
 Of Thee before my face 
 It brings to me great horror. 
 Thine enemies 
 Against Thee rise 
 Without the slightest cause, 
 And this brings grief 
 To me and all Thy friends. 
 
 18. I hate them, who,^ 
 With so much pains, 
 Thy realms of mercy here 
 Envy in much anxiety 
 And they bear me, 
 For this, much anger 
 And they are scarcely able 
 To endure me here at all. 
 
 19. Examine me 
 And test how I, 
 With my whole heart, 
 Am devoted unto Thee. 
 See whether I am on 
 A wicked path, 
 
 Remove from me my stubbornness, 
 And that which is unclean. 
 
 20. Now may Thy Light and righteousness 
 Depart from me no more, 
 So that Thy face 
 May guide me ever 
 In accordance with Thy counsel, 
 Which Thy great mercy 
 To us has granted 
 For the greater joy of Heaven. 
 
34 THE RELIGIOUS POETRY 
 
 In 1788 Peter Leibert published a small volume of 
 '' beautiful and edifying songs '' or hymns, entitled 
 Etliche Liebliche und erbaulichen Lieder. The first 
 hymn of the book is by Alexander Mack. 
 
 Melodie. Jesus ist der schonste Nahm. 
 1 
 Jesus Christus Gottes Sohn, 
 
 Dir sey Lx)b und Ehr gegeben ! 
 Der du sitzest auf dem Thron, 
 
 Um den Tausend Engel schweben, 
 Welcher Heiligen Wachter Zahl 
 Man zehlt Zehn Tausend mal. 
 
 2 
 
 Herr! Herr, segne die Gemein, 
 Die du durch dein Blut erworbjn, 
 
 Lass uns Herr gesegnet seyn, 
 Der du bist fiir uns gestorben, 
 
 Dann du hast uns selbst erwahlt, 
 
 Und zu deinem Volck gezahlt. 
 
 3 
 
 Herr, behiite Ruff und Standt, 
 Deiner Schafflein, Deiner Glieder 
 
 Werde ihnen rect bekandt. 
 
 Und versammle sie bald wieder, 
 
 Durch den Nahmen Deiner Krafft, 
 
 Starcke sie zur Ritterschafft. 
 
 4 
 Herr, erheb Dein Angesicht ! 
 
 Gib uns Deinen Gottes Frieden, 
 Und lass Deiner Augen Licht, 
 
 Leichten stets in unsrer Mitten. 
 Fiihre deine Schaffelein, 
 Selbsten treulich aus und ein! 
 Amen ! 
 
OF ALEXANDER MACK, JR. 35 
 
 Melody: Jesus Is the Most Beautiful Name. 
 1 
 
 Jesus Christ the Son of God, 
 
 May praise and honor be given to Thee. 
 
 Who sittest upon the throne 
 
 Round which thousands of angels hover. 
 
 The number of which holy watchers 
 
 Is counted into the ten thousands. 
 
 2 
 O Lord, bless Thou the church 
 Which Thou hast bought with Thy blood. 
 Let Thy blessings come to us, O Lord, 
 Thou who hast died for us, 
 For Thou hast made us Thy choice 
 And numbered us with Thy people. 
 
 3 
 
 O Lord, guard the conditions and standing 
 \ Of Thy flock, Thine own members, 
 Reveal Thyself to them aright. 
 And collect them soon again. 
 In the name of Thy might 
 Give to them the strength of knights. 
 
 4 
 Lord, lift up Thy holy face! 
 Give to us of Thy divine peace 
 And let the light of Thine eyes 
 Shine always in our midst. 
 Lead Thy lambs in and out 
 Faithfully in person. 
 Amen. 
 
36 THE RELIGIOUS POETRY 
 
 The edition of " Der Kleine Kempis," which Peter 
 Leibert issued in 1795, bore the following title: "Der 
 kleine Kempis oder kurze Spriiche und Gebatlein, 
 Aus dem meistens unbekannten Werklein des Thormae 
 a Kempis, Germantaun, 1795/' '' The Little Kempis, 
 or Short Sayings and Brief. Prayers from the, for the 
 
 Melodie. Gott des Himmels und der Erden. Joh. 16, v. 33. 
 
 1 
 
 Eine Seele die Gott liebet, 
 
 Findet Angst in dieser Welt: 
 Was sie ausser Jesu liebet, 
 
 Wird durch Angst und Noth bestellt ! 
 Darum ruft ihr Jesus zu 
 Komm, in mir ist Fried und Ruh! 
 2 
 Ich hab' die Welt iiberwunden 
 
 Jesus Christus trostlich spricht! 
 Ihren starksten Mann gebunden 
 
 Durch den Glanz von meinem Licht 
 Darum ruft Er fiir und fiir 
 Liebe Seele komm zu mir. 
 3 
 Lass den Reichthum seyn und liegen 
 
 Wo er gerne selber ist 
 Suche du nur dein Vergniigen, 
 Wo man Zeit und Welt vergisst: 
 Meine Lehr' macht reich in Gott 
 Ob dich gleich der Teufel Spott ! 
 4 
 Zwar die Welt spricht : Christi Lehre 
 
 Ist nicht also zu versteh'n 
 Als wann man verbunden w^are, 
 Ihm, in allem nach zu geh'n, 
 In der Arniuth sonderlich 
 Das war gar zu wunderlich ! 
 
OF ALEXANDER MACK, JR. 37 
 
 most part unknown, minor work of Thomas a Kem- 
 pis/' This edition unHke preceding ones contains a 
 number of short poems by different authors at the end 
 of the book. Of these poems, two are by Alexander 
 Mack. Possibly more of them are from his pen but 
 if so they cannot be identified. 
 
 Melody: God of Heaven and of Earth. — John 16: 33. 
 
 1 
 
 A soul which loves God 
 Finds anguish in this world. 
 What it loves outside of Jesus 
 Is beset by terror and distress. 
 Therefore Jesus calls to it 
 '' Come, in me is joy and peace." 
 
 2 
 " I have overcome the world," 
 Says Jesus Christ consolingly. 
 '' I have bound its strongest man^ 
 Through the splendor of my light." 
 Therefore He calls ever and ever 
 '' O dear souls come to me.'* 
 
 3 
 Let riches alone, and let them lie 
 Wherever they themselves wish to be. 
 Seek thou thy pleasures 
 
 Only where tim.e and the world are forgotten. 
 My advice brings the riches of God to you 
 Although the devil ever mocks at you. 
 
 It is true, the world says 
 
 Christ's teachings are not to be understood; 
 
 That one is under obligation 
 
 To follow Him in all things 
 
 In poverty particularly. 
 
 This wou ld be too unreasonable. 
 
 1. Probably refers to Satan's being bound according to the 
 account in Revelation. 
 
38 THE RELIGIOUS POETRY 
 
 5 
 Aber Christus kennt die Seinen, 
 
 Er ist ihnen nah verwand, 
 Wo sie ganz verlohren scheinen, 
 Wird Er ihnen oft bekant, 
 Als der gute treue Hirt 
 Seinem Schaflein das verirrt ! 
 
 — Ps. 119, 176. 
 6 
 
 Alle Worte seiner Lehre: 
 
 Schmacken ihnen Zucker siiss 
 Ihre Lust, ja Schmuck und Ehre, 
 Sind die Tritte seiner Fiiss. 
 Er ist Hirte, sie sind sein ! 
 ' Trotz wer ihnen rede drein! 
 
 Christi Worte wiederkauen, 
 
 Seinem Wandel folgen nach, 
 Christi Rath alleine trauen, 
 
 Bringet vor der Welt zwar schmach, 
 Aber dieser Hlimmels Sinn: 
 Bringt auch Himmlischen Gewinn. 
 
 8 
 
 Christi Schaflein kiissen gerne, 
 
 Jesu ihres Hirten Fiiss, 
 Alles was sie von ihm lernen, 
 
 Schmacket mehr also Honig-siiss, 
 Christi Geist und Wort ist stets 
 Ihre Freyheit und Gesetz. 
 
 9 
 Alle Blume die nur riechen, 
 
 Nach der furcht des Herrn allein, 
 Geben ihnen viel vergniigen, 
 Weil sie ihre Nahrung sein, 
 Sie verlangen keinen Saft, 
 Als aus Jesu Geist und Kraft ! 
 
OF ALEXANDER MACK, JR. 39 
 
 5 
 
 But Christ knows His own, 
 He is near of kin to them, 
 When they seem wholly lost 
 He is often made known to them 
 As the good and faithful shepherd 
 Makes himself known to the lamb which has gone 
 astray. 
 
 6 
 
 All the words of His teachings 
 Seem to them as sweet as sugar. 
 Their desire, even their adornment and honor 
 Are the steps of His feet. 
 He is their shepherd, they are His sheep 
 In spite of anyone's denial. 
 
 7 
 To meditate upon the words of Christ, 
 To follow all His deeds. 
 To trust alone Christ's counsel 
 Bring, of course, disgrace in the eyes of the world. 
 But this meditation on Heaven 
 Gains Heaven as a reward. 
 
 8 
 The lambs of Christ like to kiss 
 The feet of Jesus, their shepherd, 
 All that they learn from Him 
 Seems to them sweeter than honey. 
 The spirit and the word of Christ 
 Are always their freedom and their law. 
 
 9 
 
 All the flowers which give forth fragrance 
 According to the fear of the Lord, 
 Furnish them with great pleasure 
 Because they are their nourishment, 
 They desire no other sustenance 
 Save that which comes from the spirit and power 
 of Jesus. 
 
40 THE RELIGIOUS POETRY 
 
 10 
 Was nach Jesu Liebe schmacket, 
 
 Riecht nach seinem theurem Blut, 
 Was die Lust zur Tugend wecket 
 Macht den bloden Herzen Muth: 
 Was des Teufels Reich verstoh.'t 
 Bleibet ewigHch geehr't. 
 
 Melodie. Endlich wird es uns gelingen. 
 
 Das macht Satanas so rasen 
 Wann man schone Wasser-Blasen, 
 Nicht als Gotter liebt und ehrt, 
 Heb dich weg o Welt-Getiimmel 
 Dann mein Schatz ist in dem Himmel 
 Der ist Lieb und Ehrenswerth. 
 
 2 
 
 Wann die Ungliicks Winde sausen, 
 Und des Meeres Wellen brausen, 
 Trostet die Zufriedenheit. 
 Gottes Wille kan das Leben 
 Aus den Toden wieder geben; 
 Das heist recht GottseHgkeit. 
 
 3 
 Doch ein Blinder kan nicht sehen 
 Und ein Tauber nicht verstehen, 
 Das im Creutz verborg'ne Gliick 
 In der Dornen-Crone prangen, 
 Nackt und bloss am Creutze hangen ; 
 Ist der Weisheit Meister-Stiick. 
 
 4 
 
 Dann wer ewiglich will Leben, 
 Muss im Sterben Gott ankleben, 
 Der des Lebens Ursprung ist, 
 Sterbende an Jesu hangen, 
 Bis uns Jesus kan empfangen; 
 Wo man alien Tod vergisst ! 
 
OF ALEXANDER MACK, JR. 41 
 
 10 
 
 Whatever savors of Christ's love 
 Calls up Hjis precious blood. 
 Whatever awakens the desire for virtue 
 Makes the timid heart courageous 
 Whatever disturbs the kingdom of satan 
 Remains a thing of honor forever. 
 
 Melody: In the End We ShaU Prevail. 
 
 It makes satan rave so madly 
 
 If one does not love and honor 
 
 Beauteous bubbles as if gods. 
 
 Oh, depart, tumultuous world, 
 
 For my beloved is in Heaven. 
 
 He is worthy of all love and honor. 
 
 2 
 
 When the winds of misfortune roar 
 And the waves of the sea are boisterous, 
 Then contentment comforts thee. 
 God, by His holy will, can give again 
 The life that death has claimed. 
 This is indeed divine salvation. 
 
 3 
 But a blind man cannot see 
 And a deaf man cannot understand 
 That the happiness which is hidden in the cross, 
 Which shines forth from the crown of thorns, 
 Which hangs bare and open on the tree. 
 Is wisdom's greatest triumph. 
 
 4 
 
 Then he who would have eternal life 
 Must cling through death to God 
 Who is the very source of life. 
 We, in death, must cling to Jesus 
 Until Jesus can receive us 
 Where death is ever more forgotten. 
 
42 THE RELIGIOUS POETRY 
 
 5 
 In dem hochsten Thron der Ehren, 
 Muss die Ehre sehr vermehren, 
 Das geschlachte (jottes-Lamm ! 
 Dessen hochgebohrnes Glanzen, 
 Uebersteiget alle Grenzen; 
 Herr mein Gott und Brautigam! 
 
 A COLLECTION OF THE SHORTER PSALMS 
 OF DAVID. 
 
 Probably the best known and most widely used 
 hymn-book of the Germans in America was " Das 
 Kleine Davidische Psalterspiel des Kinder Zions/' 
 which Avas issued in several editions. The second 
 edition published by Samuel Sower in Baltimore, 1797, 
 contained an appendix, " Die Kleine Harfe " (" The 
 Little Harp ''). On page 44 of this appendix is found 
 a touching hymn composed by Alexander Mack on 
 the death of his bosom friend Christopher Sower, who 
 died August 26th, 1784. 
 
 Melodie. Allein Gott in. 
 
 Nun bricht der Hiitten 
 Haus entzwey; nun 
 kan der Leib verwesen; die 
 Pilger Reise ist vorbey ; nun 
 wird mein Geist genesen. 
 Die Seele hat nun ausge- 
 kampft; mein Jesus hat den 
 Feind gedampft. Ihm sey 
 allein die Ehre. 
 
OF ALEXANDER MACK, JR. 43 
 
 5 
 
 On the highest throne of honor 
 
 Glory must ever magnify 
 
 The Lamb of God which was slain ; 
 
 Whose exalted splendor 
 
 Surpasses all bounds. 
 
 O Lord, my God and my Bridegroom ! 
 
 The first and second stanzas of this hymn, with the 
 following note of introduction, are found in manuscript 
 along with some other verses. The remaining stan- 
 zas however are torn off and lost. 
 
 It will be observed that the Melodie : " Der Herr 
 ist mein getreuer Hirt " (" The Lord is my true 
 Shepherd''), differs from the melody printed in the 
 Psalterspiel. 
 
 The introductory note to the manuscript verses is, 
 " Lied iiber den Abschied unssers Bruders Christoph 
 *Sauer welcher abschied genommen den 26stn August, 
 1784. Melodie: Der Herr ist mein getreuer Hirt.'' 
 
 ♦This name appears as Sauer and also Saur but later 
 anglicized into Sower. 
 
 Melody: God Alone in. 
 
 Now breaks this house of earth in twain, now 
 the body can decay; the pilgrimage is 
 now over; now will my spirit re- 
 cover ; the soul has now won the fight ; 
 my Jesus has overcome the enemy. To 
 Him alone be the honor. 
 
44 THE RELIGIOUS POETRY 
 
 2. Nun kehre ich bey Jesu 
 
 ein, der fiir mich ist gestorben; 
 Er hat durch Schmerz und 
 Todespein die Frey-Stadt 
 mir erworben : er hat ein 
 besser Haus fiir mich er- 
 baut im Himmel, auf dass 
 ich, ihn darin ewig lobe. 
 
 3. Drum weinet nicht zu 
 
 viel fiir mich, ihr Freunde und 
 Bekanten, ihr glaubt ja dass 
 der Versen Stich des Feindes 
 iiberstanden : O sehet euren 
 Jesum an ! der euch zur 
 Ruhe bringen kan, ihr Zi- 
 ons Anverwandten. 
 
 4. Mein Wander-stab war 
 die Gedult, bey innerhchem 
 Flehen ; mein Jesus sprach 
 
 zu meiner Schuld, durch mich 
 solt du vergehen, gleich wie 
 der Reif geschmolzen wird, 
 wann ihn der Sonnen Glanz 
 beriihrt: Wie wohl ist mir 
 geschehen. 
 
 5. Sprecht nicht von andrer 
 Wiirdigkeit! als nur in Jesu 
 Blute; die ganze Welt vol! 
 Eitelkeit, thut niemand nichts 
 zu gute; in Jesu griint das 
 Heil allein, aus seinem 
 Schmerz und Todes-Pein: 
 Gebt ihm allein die Ehre. 
 
OF ALEXANDER MACK, JR. 45 
 
 Now I will enter into Jesus who died for 
 me. He has won through pain and 
 death a refuge for my soul. He has 
 prepared for me a better house in 
 Heaven that I may praise Him in 
 it forever and ever. 
 
 3. Then weep not so much for me, dear 
 friends and acquaintances, you 
 believe indeed that I am now free 
 from the enemy's treacherous sting. 
 You brothers in Zion, look upon Jesus 
 who can bring to you eternal rest. 
 
 4. My pilgrim's staff was patience 
 along with inward prayers. Jesus 
 said to my guilt through me 
 
 you shall be taken away, just as 
 the frost melts away when the 
 light of the sun touches it. How 
 well it is v/ith me! 
 
 5. Speak not of the worthiness of any 
 other, only that of Jesus' blood. All 
 the world with its vanities never 
 brings, good to anyone. Salvation 
 exists only in Jesus' suffering 
 and in Jesus' death. Give honor 
 alone to Him. 
 
46 THE RELIGIOUS POETRY 
 
 Another volume published by Peter Leibert In Ger- 
 mantown in 1796, has this rather unique title: Ge- 
 danken uber die Rechtmassigkeit der Kriege. 
 
 DER 67STE PSALM. 
 
 Melodie: Eil doch heran. 
 1 
 
 Nur Gott allein 
 
 WoU uns genadig seyn! 
 
 Sein Segen fiihr uns ein 
 
 Im Geist zu Leben. 
 
 Sein Angesicht 
 
 Sey stets auf uns gericht 
 
 In Jesu Geist und Licht 
 
 Vor Ihm zu schweben! 
 
 2 
 Damit auch wir 
 In Demuth nach Gebiihr 
 Sein Werk erkennen hier 
 In seinen Wegen, 
 Wie Gott sein Wort 
 In aller Heiden Ort 
 Erfiillet immerfort 
 Zum Heil und Segen! 
 
 3 
 
 Es danken dir! 
 Herr Gott es danken dir 
 Die Volker dort und hier 
 Wo Menschen Leben ! 
 Was sagt die Welt? 
 Wo du das Recht bestellt ! 
 Da muss auch alle Welt 
 Dir Ehre geben ! 
 
OF ALEXANDER MACK, JR. 47 
 
 (Thoughts Concerning the Justice of Wars.) The two 
 poems by Alexander Mack given here form the close 
 of the book. 
 
 THE 67TH PSALM. 
 
 Melody: Draw Nigli. 
 
 1 
 
 May God, Himself, be merciful to us ; 
 May His blessings lead us to live in the spirit. 
 May His face be constantly upon us to keep us be- 
 fore Him in the spirit and light of Jesus. 
 
 2 
 
 So that here we, in humility and according to our 
 deserts, may know His works in His own ways; 
 and may know how God, in all heathen places 
 fulfills His word evermore for salvation and bless- 
 ing! 
 
 3 
 
 Let the people praise Thee, O Lord God, let the peo- 
 ple praise Thee, wherever men do dwell. What 
 does the world say ? Where Thou dost rule there 
 must all the people give Thee honor. 
 
48 THE RELIGIOUS POETRY 
 
 4 
 Herr dein Gericht 
 1st recht und triiget nicht 
 bringt Jauchzen Trost und Licht 
 Wo du regierest 
 Da geht es gut 
 Weil du mit Lowen-Muth 
 Versohn't durchs Lammes-Blut 
 Den Zepter fiihrest! 
 
 5 
 Es danken dir ! 
 O Gott es danken dir! 
 Die Volker alle hier 
 Auf deiner Erden, 
 Das Land brigt jetzt 
 Was alles Fleisch ergotzt 
 Was Gott sich vorgesetzt 
 Das muss so werden ! 
 
 6 
 
 Alldort wird Gott 
 
 Zu unserm Trost den Spott 
 
 Der frohen Sunder Rott 
 
 Herrlich abweisen ; 
 
 Weil Er allein 
 
 Der friedlichen Gemein 
 
 Wird Schutz und Mauer seyn 
 
 Zu seinem Preise! 
 
 Den Segen wird 
 Jehova unser Hirt 
 Und Gnadenreicher Wirth 
 Auf uns ausgiessen ! 
 
OF ALEXANDER MACK, JR. 49 
 
 4 
 
 O Lord, Thy judgments are just and do not deceive, 
 they bring rejoicing and comfort and light. Wher- 
 ever Thou dost rule, there it is well, because 
 Thou dost wield the scepter with the courage of 
 the lion appeased by the blood of the lamb. 
 
 5 
 Let the people praise Thee, O God, let all the people 
 here on Thy earth give Thee praise. The land 
 now brings forth what all creatures delight in. 
 What God purposes, that must ever come to 
 pass. 
 
 6 
 
 God will everywhere gloriously turn aside, for our 
 comfort, the mockery of the crowd of joyous 
 sinners. He alone will be a protection and de- 
 fense for the peaceful company. Praise be to 
 Him. 
 
 7 
 Jehovah, our Shepherd and merciful Lord, will pour 
 out upon us His blessings. 
 
so THE RELIGIOUS POETRY 
 
 Darum fiirchtet Gott in aller Welt. 
 
 Denn also wird das Recht bestellt 
 
 Dass wer sich zu den Frommen halt 
 
 Der wird es mit geniessen, 
 
 Und aller Welt 
 
 Wem Gottes Furcht gefallt, 
 
 Dem wird von Salems-Zelt 
 
 Der Segen fliessen! 
 
 Melodie. Seelen-Brautigam. 
 
 Gott allein ist gut 
 
 Dieses macht uns Muth 
 
 Unsers Herzens Lust und Freude 
 
 Guter Geister-Trost und Weide 
 
 Unsers Glaubens-Gluth, 
 
 Gott allein ist gut! 
 
 2 
 Gott allein hat Alacht, 
 Er lenkt Wohlbedacht, 
 Alle seiner Hande Werke 
 Weichen seiner Almachts-Starke 
 Guter Engel Wacht, 
 Gott allein hat Macht! 
 
 3 
 
 Jesus ist der Schatz, 
 Und der Sammelplatz 
 Aller Seelen die Ihn Lieben 
 Die sie sich im Lieben iiben 
 Wer Ihn find der hat's 
 Sammel-Platz und Schatz! 
 
 4 
 Leben in dem Tod 
 Zuflucht in der Noth 
 Den verliebten Jesum herzen, 
 Das versiisset alle Schmerzen 
 Wiirket Himmels-Brodt 
 Leben in dem Tod ! 
 
OF ALEXANDER MACK, JR. 51 
 
 Therefore, let God be feared in all the earth ; for right- 
 eousness is so constituted that whoever associates 
 himself with the pious will enjoy their benefits, 
 and to whomsoever in all the world the fear 
 of God is pleasing, to him wull come the bless- 
 ings of Salem's-tent. 
 
 Melody: The Bridegroom of the Soul. 
 
 1. God alone is good, 
 This gives us courage, 
 Our heart's delight and joy. 
 
 The consoler and nourisher of good souls, 
 The flame of our faith, 
 God alone is good. 
 
 2. God alone has power. 
 Deliberately He guides. 
 
 All the works of His hands 
 Submit to His omnipotent power, 
 The vigil of good angels, 
 God alone has power. 
 
 3. Jesus is the treasure 
 And the gathering-place 
 
 Of all the souls that love Him, 
 That practice themselves in love. 
 He who finds Him has found 
 Both gathering-place and treasure 
 
 4. Life in death. 
 Refuge in distress. 
 
 To embrace the beloved Jesus, — 
 That sweetens all pains. 
 It makes the Bread of Heaven, 
 Life in death. 
 
52 THE RELIGIOUS POETRY 
 
 Sa^ was reicher sey? 
 
 Als die Armuthey, 
 
 Die am Creutz in Jesu Wunden 
 
 Mit dem Schacher wird gefunden 
 
 Christi Armuthey 
 
 Macht uns Reich und frey! 
 
 6 
 
 Wer sich noch aufhalt 
 
 Mit dem Schatz der Welt, 
 
 Der kann diesen Schatz nicht finden, 
 
 Noch die Freyheit von der Siinde 
 
 Die sich stets gesellt 
 
 Zu dem Schatz der Welt! 
 
 7 
 Wer falsch Leben has^t 
 Diesen Bosen Cast 
 
 Der Nichts seyn soil und Nichts haben 
 Der find Gott und alle Gaben 
 Die der Himmel fass't 
 Wer falsch Leben hasst ! 
 
OF ALEXANDER MACK, JR. S3 
 
 5. Say what is more rich 
 Than the poverty 
 
 Which, on the cross in Jesus' wounds, 
 With the robber, is found. 
 Christ's poverty 
 Makes us rich and free. 
 
 6. He who tarries still 
 
 With the things of this world, 
 Cannot find this treasure 
 Nor freedom from sin 
 Which is always associated with 
 The things of this world. 
 
 7. He who hates false living. 
 That evil guest 
 
 Which is to be nothing and to have nothing, 
 
 He will find God and all the gifts 
 
 That Heaven holds, 
 
 He who hates false living. 
 
54 THE RELIGIOUS POETRY 
 
 BIRTHDAY VERSES FROM MACK'S DIARY. 
 
 Alexander Mack kept a journal or private diary in 
 which he wrote business accounts, records of the af- 
 fairs of his congregation and of the community with 
 which he was personally connected, and also many of 
 his private meditations. It was truly a book of the 
 heart. It is a volume of 277 pages though not quite 
 all of these are filled. 
 
 On his birthday, January 28, 1772, he began the cus- 
 tom of composing a poem in commemoration of the an- 
 
 Melodie. Werde Munder mein Gemuthe. 
 1772, DEN 28. JANuARIUS. 
 
 Sechtzich Jahr sind hien geflossen, 
 
 wie das Wassers schnelle fluth 
 Wie ein Pfeil zum Ziel geschossen, 
 
 auf dem kurzen weg nicht ruth 
 So hat mich die Ewigkeit, 
 
 durch die kurze lebend-Zeit 
 Bey so manchen Aufachtungen, 
 
 kraftiglich hiendurch getrungen. 
 
 AUF DAS JAHR 1773, DEN 28. JANuARIUS. 
 Melodie. Ringe recht. 
 
 Nun ist wiederum verschwunden, 
 
 von der kurzen Lebens-zeit 
 ein gantz Jahr und seine stunden 
 
 sind hien in die Ewigkeit! 
 So sind ein und sechzig Jahre, 
 
 gleich wie einzler Tage-frist 
 Meinem Zeit-gebrauch entfahren, 
 
 wie man einen Gast vergisst! 
 
OF ALEXANDER MACK, JR. 55 
 
 niversary of his birth, a custom which, with but few 
 omissions, he continued until his death in 1803. 
 
 These poems, twenty-four in number, and varying 
 from six to fifteen or more lines each in length, are 
 written in praise to God for His loving care and great 
 blessings in this hfe. 
 
 While these verses may not appear of very great 
 literary merit, they show the unselfish, devoted, and 
 gentle spirit of the author. They show too an un- 
 usual clearness of vision and vigor of thought to the 
 very end of a long life. 
 
 JANUARY 28, 1772. 
 Melody: Take Courage My Spirit 
 
 Sixty years have flowed away 
 
 like the river's rapid flood; 
 As an arrow that is shot 
 
 does not stop on its short way, 
 So has Eternity hurried me through 
 
 this short span of life 
 And helped me bravely over 
 
 so very many temptations. 
 
 ON THE YEAR, 1773. JANUARY 28TH. 
 Melody: Struggle Hard. 
 
 Now again has passed away, 
 
 of this short time of life, 
 Another year, and all its hours 
 
 have gone into eternity. 
 So one and sixty years, 
 
 just like a single term 
 Of my allotted time, have slipped away 
 
 as one forgets a guest. 
 
56 THE RELIGIOUS POETRY 
 
 Wo ich traurig bin gesessen, 
 
 dass macht mir nun gar nicht schwehr, 
 Nur wo ich zu Leicht gewesen, 
 
 da komt mir nun Trauren her! 
 Grosser Gott lehr mich bedancken ! 
 
 recht den Adel dieser Zeit! 
 Und mein Hertz im Glauben lencken 
 
 Auf das Gliick der Ewigkeit ! 
 
 1774, DEN 28. JANtrARIUS. 
 
 Heut sind zwey und sechzig Jahre(n) 
 
 Meiner Pilgerschaft vorbey 
 
 darin hab ich nichts erfahren 
 
 als des hochsten gunst und treu 
 
 Meine Freiinde! Meine Feinde! 
 
 haben sich mit mir gehtten. 
 
 Zwahr so oft Sie sich vereinden ! 
 
 haben sie mich hart bestritten 
 
 Hoch zu meines Jesii fliigeln 
 
 trieben sie mich wunderHch 
 
 der auf Zions festen Hiigeln 
 
 seligHch erquicket mich 
 
 dass ich alles kan vergessen 
 
 was nicht nach der libe schmeckt 
 
 Christi Hebe unermessen 
 
 Selbst der Siinden menge deckt. 
 
 1775, DEN 28. JANuARIUS. 
 
 Sind trey und sechzich Jahr verschwunden 
 
 Nun mehr von meiner Lebens-Zeit? 
 
 Hab ich dis letzte Jahr empfunden 
 
 Besondern Kampf, angst, noth und Streit? 
 
 So hat Gott sonderbahr mein Hertz 
 
 gestarckt in Traurigkeit und Schmertz! 
 
 Will man mir das urtheil sprachen 
 
 O mein felsz Imanuel! 
 
 Will mein feind den stab nun brachen 
 
 O so flihet meine seel 
 
 zu dir in dein festes Schloss 
 
 als dein armer Bunds-genoss. 
 
OF ALEXANDER MACK, JR. 57 
 
 If in sadness Fve been sitting, 
 
 this no longer brings me care 
 Only when I've acted lightly 
 
 does there come to me despair. 
 Good Lord, teach me to consider 
 
 well, the preciousness of time, 
 And to turn my heart, in faith, 
 
 to the joys of eternity. 
 
 JANUARY 28TH, 1774. 
 
 Sixty-two years have today 
 
 Of my pilgrimage gone by. 
 
 In which Fve experienced 
 
 Nothing but God's truth and goodness. 
 
 All my friends, all my enemies 
 
 Have now made their peace with me. 
 
 Indeed as often as they met. 
 
 Hard it was that they oppressed me. 
 
 Up to the wings of Jesus 
 
 Did they drive me splendidly. 
 
 Who on Zion's steadfast hills, 
 
 Blissfully refreshes me. 
 
 Making me forget all 
 
 That does not taste of love ; 
 
 For Christ's love, without measure, 
 
 Covers even many sins. 
 
 JANUARY 28, 1775. 
 
 Have three and sixty years now vanished 
 
 Forever from my life? 
 
 Have I experienced this past year 
 
 Especial hardship, trouble, need and strife? 
 
 Then God has strengthened, in some strange 
 
 way. 
 My heart in sadness and in pain. 
 If one should wish to sentence me, 
 Help, O Rock Immanuel! 
 If o'er my head the staff be broken, 
 Oh then fleeth my poor soul 
 To Thee, in Thy fortress strong 
 As Thy ally, poor and needy. 
 
58 THE RELIGIOUS POETRY 
 
 1776, DEN 28. JANlJARIUS. 
 
 Auch dieses Jahr hat mich der Herr 
 
 rech vatterlich getragen 
 
 Auf Adiers fliigeln hien und her 
 
 in gut und bosen Tagen 
 
 in mancherley gefahrUchkeit 
 
 regieret die beschwehrHchkeit 
 
 zu seines nahmens Ehre. 
 
 1777, DEN 28. JANlJrARIUS. 
 
 So sind nun fiinf und Sechzich Zeitten 
 von dieser kurzen Zeit vorbey 
 so eylt man zu den Ewigkeiten 
 mein Gott ist gut mein Gott ist treii 
 nur Ihm allein die Ehr zu geben 
 bin ich aus Tage-Hcht gebracht 
 soil ich allhier noch langer leben 
 so thut es seine Wunder-Macht. 
 
 1778, DEN 28. JAN0ARIUS. 
 
 Biss-her hat der Herr getragen 
 
 biss hie her hat Gott gebracht 
 
 der in gut und bosen tagen 
 
 mich bedeckt mit seiner Macht 
 
 Der Krieg bringt Theuerung Hungers-noth 
 
 Doch Gott giebt mir mein Taglich Brodt. 
 
 1779, DEN 28. JANlJARIUS. 
 
 Abermal ein Jar vergangen 
 O dii Eels der Ewig^keit 
 all mein sehnliches Verlangen 
 geht hienaus aus dieser Zeit 
 in mein rechtes Vatterland 
 denn hie bin ich ianbekant! 
 
 1780. 
 
 Ich kann nicht mehr iiberlegen 
 was in dieser Welt geschicht 
 dan auf diesen pilgrims-Wegen 
 leuchtet mir ein ander Licht 
 Wohl und Weh scheint einerley 
 
OF ALEXANDER MACK, JR. 59 
 
 JANUARY 28, 1776. 
 
 This year, also, has the Lord 
 Borne me like a Father true, 
 To and fro on eagles' wings. 
 Through good and evil days 
 In many kinds of perils 
 He ruled for me the hardships 
 To the glory of His name. 
 
 JANUARY 28, 1777. 
 
 Now have five and sixty parts 
 
 Of this brief time gone by ; 
 
 Thus men hasten to eternity. 
 
 My God is good, my God is true. 
 
 To offer Him alone the honor 
 
 Was I brought into the light. 
 
 If I'm to live down here much longer 
 
 'Twill be through His wondrous power. 
 
 JANUARY 28, 1778. 
 
 Until this day the Lord has borne me, 
 And to this day my God has brought me. 
 Through good and evil days 
 He covered me with His might. 
 War brings always want and famine. 
 But God gives me my daily bread. 
 
 JANUARY 28, 1779. 
 
 Once again a year is gone 
 
 Thou Rock, Eternity! 
 All my ardent longing 
 Goes far beyond this life 
 Towards my true fatherland. 
 For I'm a stranger here below. 
 
 1780. 
 
 1 can no more consider 
 What happens in this world, 
 For on these pilgrims' roads 
 There shines for me a different light. 
 Weal and woe seem now all one, 
 
60 THE RELIGIOUS POETRY 
 
 alles gehet schnell vorbey 
 was mir weh thut hilft mir fort 
 was mir wol thut halt mich auf 
 wahre Ruhe find ich dort 
 nach dem kurtzen Pilger-Lauf ! 
 
 1781, DEN 28. JANtJARI. 
 
 Wan Gottes Briinlein iiberfliiset 
 So acht man diese Welt nicht mehr 
 wem Christi Lieb das creiitz versiisset 
 dem wird die leichte Last nicht schwehr 
 wer Ihn kiisst in der tomen Crone 
 dem wird er selbst zum Gnaden-Lohne ! 
 
 1782, DEN 28TEN JENNER. 
 
 Siebenzig Jahr sind vergangen 
 Herr von meiner Pilger-Zeit 
 mocht ich nun aufs neii anfangen 
 suchen Gott und Ewigkeit 
 noch ein wehnig zu gewinnen 
 Ehe ich eylen werd von hinnen 
 
 UBER DAS ZURUCKGELEGTE JAHR 1786. 
 
 Siebentzich Jahr wahrt mein Leben 
 
 und Gott hat aus iiberflus 
 
 noch vier Jahr darzu gegeben 
 
 dass ich billig sagen muss 
 
 sein Gemiithe 
 
 ist die giithe 
 
 seine Treii ist gantz und gar! 
 
 wunder-wunder-Wunderbar ! 
 
 1788, DEN 28. JENNER, ALT 76 JAHR. 
 
 noch zwey Jahr hat Gott gegeben 
 aus pur lautrer freiindlichkeit 
 mocht ich recht bussfertig leben 
 in der theiiren gnaden-Zeit 
 heiite ist die Zeit zum Sterben 
 morgen ist die Zeit zum Erben. 
 
OF ALEXANDER MACK, JR. 61 
 
 All things go quickly by. 
 
 What brings me pain but helps me on, 
 
 What brings me joy but holds me back. 
 
 My true rest I find up yonder 
 
 When my brief pilgrimage is done. 
 
 JANUARY 28, 1781. 
 
 When God's springs are overflowing 
 
 One cares no longer for this world. 
 
 For him whose cross Christ's love can sweeten, 
 
 The easy burden ne'er grows heavy. 
 
 Who kisses Him in the crown of thorns 
 
 Receives Him as a gracious reward. 
 
 JANUARY 28, 1782. 
 
 Seventy years have now passed by, 
 Lord of this my pilgrim time. 
 I should like to begin again 
 To seek God and eternity, 
 So I may win a little more 
 Before I hasten on from here. 
 
 REVIEWING THE PAST YEAR, 1786. 
 
 Seventy years my life has lasted. 
 
 And God has added from His abundance 
 
 Still four more years to these 
 
 That I must say, in justice, 
 
 His goodness is great. 
 
 His faithfulness is altogether 
 
 Wonderful, wonderful, wonderful ! 
 
 JANUARY 28, 1788. SEVEISTTY-SIX YEARS OLD. 
 
 Still tw^o more years the Lord has given 
 Purely from His loving kindness. 
 I should like to live contritely 
 In this precious time of grace. 
 Today is the time of dying 
 Tomorrow is the time of inheriting. 
 
62 THE RELIGIOUS POETRY 
 
 1793 DEN 28TN JENNER, ALT 81 JAHR. 
 
 Noch fiinf jahr sind zugeflossen 
 aus dem meer der Ewigkeit 
 darin hab ich viel genossen 
 von des Hochsten Freiindlichkeit 
 war ists Gott allein ist Liebe ! 
 seiner Liebe reinste Triebe 
 andern meine Leidenschaft 
 dass durch meines Jesu Kraft 
 Alterthums Beschwehrligkeit 
 mir noch hilft zur Seeligkeit. 
 
 1794 DN 28, JENER, ALT 82 JAHR. 
 
 Gott alleine sey die Ehr! 
 und sonst keinem andern mehr, 
 Er hat Vatterhch getragen 
 Er hat Miitterlich geschlagen 
 Er hat Briiderhch geiibet 
 Er hat Schwesterlich geHebet ! 
 bis ich alt und schwach geworden, 
 und leb nun im Kinder Orten 
 Weiss auch sonst nichts mehr zu iiben, 
 
 als das Hochste Gut zu Heben 
 muss ich noch was leiden, 
 
 soil michs doch nicht scheiten 
 von der reinen Libe, 
 
 unverfalschtem triebe. 
 
 Alexander Mack. 
 
 Sollt ich nun fernerhien, 
 
 noch etwas weitter schreiben 
 So miiste doch mein Sinn 
 
 auf dieser Meinung Bleiben 
 das gute wiircket Gott! 
 
 das Bose die Natur 
 die Lieb ist sein Gebott! 
 
 der Mensch sein Wiirmlein nur. 
 
OF ALEXANDER MACK, JR. 63 
 
 JANUARY 28. 1793. EIGHTY-ONE YEARS OLD. 
 
 Five more years have still been added 
 
 From the sea of eternity, 
 
 In these Tve had much enjoyment 
 
 From the kindness of the Highest. 
 
 Tis true that God alone is love, 
 
 The purest promptings of His love 
 
 Change all my sufferings 
 
 So that through the power of Jesus 
 
 All the hardships of old age 
 
 Help me to a blessed life. 
 
 JANUARY 28, 1794. EIGHTY-TWO YEARS OLD. 
 
 To God alone be the honor 
 And to no other one. 
 Like a father He has borne me, 
 Like a mother He has fought for me, 
 Like a brother He has helped me, 
 Like a sister He has loved me, 
 Till I have grown old and feeble 
 And in children's ways am living. 
 Now I know nothing else to do 
 But to love the Highest Good. 
 If I must suffer further pains 
 Never shall they part me from 
 The purest impulse of true love. 
 
 Alexander Mack. 
 
 If I should write henceforth 
 Something more than this, 
 My mind would have to stay 
 Of this same view; 
 God does all the good, 
 The evil comes from nature. 
 Love is His command, 
 A«d man is but a worm. 
 
64 THE RELIGIOUS POETRY 
 
 Die Liebe macht zwar klein- 
 
 doch dadurch macht sie gros 
 sie fiihrt die Braut hienein- 
 
 in ihres Braiit'gams Schooss. 
 1795 den 3ten Tag September schrieb solcher 
 Sander Mack, seines alters 
 83 Jahr 8 monath und 4 Tage. 
 
 1796, JANtjrARI 28. 
 
 Nun sind mir alle Stunden 
 von Vierundachtsich jahren 
 verlaufen und verschwunden 
 wie Rauch dahien gefahren 
 O Herrscher ! aller Zeiten ! 
 Du Gott ! der Ewigkeit ! 
 Hilf mir durch Christi Leiden! 
 zu Ewiger Seeligkeit! 
 
 1797, JANtrARI 28. 
 
 So hab ich nun fiinf und achzig Jahren 
 
 und den darin verfloss'nen Stunden 
 
 noch was zu meinem wahren Trost erfahren. 
 
 Der Vogel hat sein Nest gefunden, 
 
 das nestgen ist zwar klein 
 
 es heiss't nur nichtes seyn ! 
 
 und kan nichts wollen, nichts begehren 
 
 als nur was Gott uns will beschehren 
 
 Wie ruht sichs hier so f ein ? 
 
 Wan ich recht Stimme ein 
 
 Gott ehrent nichts zu seyn! 
 
 1798, DEN 28. JANtrARIUS. 
 
 Nun lobe mein gemiithe 
 
 Die siise Jesus Giithe 
 
 sechs und achtzich jahr sind hin 
 
 dass ich freylich kindisch bin 
 
OF ALEXANDER MACK, JR. 65 
 
 Love, indeed, makes men small 
 
 But thereby makes them great. 
 
 Tis this that brings the Bride 
 
 Into the Bridegroom's arms. 
 
 This was written on the third day of Sep- 
 tember, 1795, by Sander Mack. His age is 
 eighty-three years, eight months and four days. 
 
 JANUARY 28. 1796. 
 
 Now have all the hours 
 Of my four and eighty years 
 Passed by and disappeared 
 As smoke is driven away. 
 
 Lord of all times, 
 Thou God of eternity, 
 
 Help me, through Christ's sorrows, 
 To eternal blessedness. 
 
 JANUARY 28, 1797. 
 
 Now after five and eighty years 
 With all their vanished hours 
 
 1 still have learned some more for my true com- 
 
 fort. 
 The bird has found its nest. 
 The nest, indeed, is small. 
 The watchword is, be nothing! 
 And one can wish and try for nothing 
 Except what God is willing to bestow. 
 How beautifully I rest here, 
 When I with all my heart acknowledge 
 Honoring God, that I am nothing. 
 
 JANUARY 28, 1798. 
 
 Now let my soul give praise 
 For Jesus' wondrous goodness. 
 Six and eighty years have gone 
 And I am really childish now; 
 
66 THE RELIGIOUS POETRY 
 
 doch ein Kind kans nicht recht sagen 
 wie die Mutter hat getragen 
 darum schweig ich still 
 es geh't wie Gott Will ! 
 
 Alexander Mack. 
 
 1799, DEN 28. JANtJARIUS. 
 
 O menschen Kind ! Wo sind geblieben ? 
 
 die achzig jahre und die sieben 
 
 so mancher Tag, und so viel Tausend Stunden 
 
 wo sind sie nun ? ach Gott ! sie sind verschwund- 
 
 en. 
 was ist versaiimt? was war befohlen? 
 kein Stiindgen kan ich wieder hohlen ! 
 Herr Jesus du must Richter seyn ! 
 
 nur dir vertrau ich mich allein 
 O wickle mich, in deinen Jesus Nahmen ! 
 dein Will gescheh', ich sprache ja und amen. 
 
 Alexander Mack. 
 
 1800, DEN 28. JANlJARIUS. 
 
 Nun sind acht und achzich Jahr 
 meiner Sterbens-zeit verloffen 
 Glaube lehrt mich gantz und gar 
 auf ein ander leben hoffen 
 Will der Unglaub mich nun plagen 
 Jesus lasst mich nicht verzagen. 
 die schmach seiner dornen Cron 
 schenckt Er mir zum gnaden-lohn. 
 
 Alexander Mack. 
 
 1801, DEN 28. JANtrARIUS. 
 
 Jede nacht bringt ihren Tag 
 Jeder Tag hat seine Flag 
 bis der abend spricht : vor Morgen 
 wird Gott selber trostlich sorgen 
 freiie dich fass guten Muth 
 Gott macht alles recht lind gut! 
 
 Sander Mack, 
 alt 89 jahr. 
 
OF ALEXANDER MACK, JR. 67 
 
 A child however cannot say 
 How the mother has protected it. 
 Therefore shall I remain quiet, 
 It goes according to God's will. 
 
 Alexander Mack. 
 
 JANUARY 28, 1799. 
 
 O child of man, where now have gone 
 The eighty-seven years? 
 So many days, so many thousand hours, 
 Where are they now? O God, they have de- 
 parted. 
 What is neglected, what was I ordered? 
 Not one hour can I bring back. 
 Lord Jesus, Thou must be my judge. 
 In Thee alone I put my trust. 
 Oh wrap me in Thy Jesus-name, 
 Thy will be done, I speak my yea and amen. 
 
 Alexander Mack. 
 
 JANUARY 28, 1800. 
 
 Now have eight and eighty years 
 
 Of my mortal life gone by, 
 
 Faith has always clearly taught me 
 
 For a future life to hope. 
 
 If doubt comes now to plague me 
 
 My Jesus never will forsake me. 
 
 The ignominy of His crown of thorns 
 
 He gives to me as my reward. 
 
 Alexander Mack. 
 
 JANUARY 28, 1801. 
 
 Each night brings its day, 
 
 Each day has its care, 
 
 Until the evening says: for the morrow 
 
 God, Himself, will amply care. 
 
 Oh then rejoice and take new courage, 
 
 God does all thinp-s right and well. 
 
 Sander Mack, aged eighty-nine years. 
 
68 THE RELIGIOUS POETRY 
 
 1801, DEN 27. DECEMBER. 
 
 Jesus himlisch siiser Nahme 
 macht das bitre Wasser sus 
 Genaden reicher lichtes Saame 
 kom zerstor die Finsternis 
 Jehova fester Grund besteht 
 wan alles ander gantz vergeht. 
 Gerechtigkeit ist Gottes Feste! 
 D'rauf hat Gott seinen Stuhl gesetzt 
 Gotseligkeit schenckt Gottes Rechte 
 Zur Lincken ist sein Schwert gewetzt 
 Wer Zuflucht sucht in Gottes Hauss 
 Stos seines Hertzens Bosheit aus. 
 
 geschriben von Sander Macks 
 eigener Hand. 
 
 1802, DEN 28. JANtrARIUS. 
 
 Ehe denn die Berge worden 
 und die Welt geschaffen war 
 Liebte Gott schon Zions pforten 
 gleich wie jetzt und immerdar! 
 und hat uns zum reinen Lieben 
 in sein Lebens-Buch geschrieben 
 wer dis Gottlieb unterschreibt 
 der ists der gesegnet bleibt 
 dieses hat der arme pilger, den die 
 
 barmhertzigkeit 
 Gottes getragen hat, bis er 90 jahr alt ist 
 noch mit eigener Hand geschrieben. 
 
 Sander Mack. 
 
 Niin folget auch seine von ihm 
 selbst aufgesetzt grab-schrift. 
 
 . Gott 
 der uns hat 
 aus staub gemacht 
 find wiederum 
 zum staub gebracht 
 
 wird zeigen 
 
OF ALEXANDER MACK, JR. 69 
 
 DECEMBER 27, 1801. 
 
 Jesus, name so heavenly fair, 
 Makes the bitter waters sweet, 
 Source of Hght, rich in mercy, 
 Oh come, destroy the darkness. 
 Jehovah stands a firm foundation 
 When all things else must pass away. 
 Justice is God's citadel 
 On which God has set His throne. 
 Blessings are given by God's right hand. 
 But at His left, His sword is sharpened. 
 He who seeks his refuge in God's house 
 Must cast out all the evil from his heart. 
 
 Written bv Sander Mack's own hand. 
 
 JANUARY 28, 1802. 
 
 Before the mountains were created, 
 
 And before the world was made, 
 
 God loved the Gates of Zion 
 
 Just as now^ and evermore ; 
 
 And to love us purely 
 
 He's inscribed us in the Book of Life. 
 
 Who signs this in a godly way 
 
 Remains forever blessed. 
 
 The poor pilgrim whom the mercy of God 
 has sustained until he is ninety years old has 
 still written this with his own hand. 
 
 Sander Mack. 
 
 Now follows also his epitaph composed by him- 
 self. 
 
 God 
 Who made us 
 Out of dust 
 And again 
 To dust returns us 
 He will show 
 
70 THE RELIGIOUS POETRY 
 
 seiner weisheit macht 
 wenn wir nach seinem 
 Bild erwacht ! 
 Alexander Mack ist gebohren 1712 
 und entschlafen 1802(3) 
 
 alt 
 90(1) Jahr one mont 
 
 ' and 20 Days 
 
 The following verses are found on page 45 of the 
 Diary. They are without title and without comiment 
 save the date attached. 
 
 Glauben Lieben Hoffen 
 Hat das Ziel getroflfen 
 Durch Bescheidenheit 
 Was Gott hasset meiden 
 Beiigen, Dulten Leiden 
 Bringt Verniiglichkeit. 
 
 Was Gott befielt zu glauben 
 Das soil mir niemand rauben 
 Trotz der unglaubligkeit 
 Was Gottes Wortt heist lieben 
 Das will ich taglich iiben 
 in meiner Pilger-Zeit. 
 
 Wan meine Zeit verloffen 
 So findet sich mein hoffen 
 in froher Ewigkeit 
 Wo alles steht im Schaiien 
 sind glauben Lieben Trauen 
 mir Ruh und Seeligkeit. 
 
 den 15 JuHi 1786 
 
OF ALEXANDER MACK, JR. 71 
 
 His wisdom's might 
 When we've awaked 
 In His Hkeness. 
 Alexander Mack was born 1712, 
 And fell asleep 1802(3) 
 Aged 
 90(1) years, one month and twenty days. 
 
 Faith, love, hope, 
 
 Reach the goal 
 
 Through quiet modesty. 
 
 What God hates, avoid. 
 
 To bow down, to suffer, to endure. 
 
 Bring us happiness. 
 
 What God commands to believe 
 This no one shall take from me 
 In spite of all the lack of faith. 
 What God's word bids us love 
 That I will daily practice 
 Throughout my pilgrim's time. 
 
 When my time has passed, 
 
 Then I find my hopes ; 
 
 In blessed eternity 
 
 Where all things stand in view 
 
 Are faith and love and trust, 
 
 My peace and blessedness. 
 
 The fifteenth of July, 1786. 
 
n THE RELIGIOUS POETRY 
 
 Bishop Mack seemed fond of paraphrasing passages 
 of Scripture. This may have resuUed partly because 
 of the pleasure he derived from setting favorite pas- 
 sages to meter and rhyme, and partly perhaps through 
 planning to have these paraphrases published with the 
 
 DER 119 PSALM IN REIMEN AUP DIE RINGE RECHT 
 WEN GOTTES GNADE. 
 
 Wohl ja ewig wohl ist denen 
 Die in unschuld leben gern 
 Und zu wandeln sich gewohnen 
 Stetz in dem Gesetz des Herrn. 
 
 2. Wohl den Menschen die sich iiben 
 dass sie Gottes Zeiigniis rein 
 Halten und durch treiies Lieben 
 den Herrn suchen gantz allein. 
 
 3. Dann die Weg des Herrn sind reine 
 richtig und in Wahrheit gut 
 
 Wer d'rauf wandelt der alleine 
 ist es der kein iibels thut. 
 
 4. Darum hast du Herr mit Fleisse 
 uns gebotten dein Befehl 
 
 recht zu halten dir zum preisse 
 und zum nutzen unsrer Seel. 
 
 5. O dass nun mein gantzes Leben 
 doch mit gantzem Ernst und Fleiss 
 deinen Rechten bleib ergeben 
 
 Hier auf dieser pilger-reiss. 
 
 6. Dann wan ich alleine schaue 
 auf dein heiliges Gebott 
 
 und von Hertzen dir vertraue 
 werd ich nimmermehr zu Spott. 
 
OF ALEXANDER MACK, JR. . 73 
 
 hope of attracting readers to the Scriptures who other- 
 wise would not read them. 
 
 The following paraphrase of the 119th Psalm, 
 which is preserved in manuscript, closes with the 80th 
 stanza. Judging by the appearance of the manuscript, 
 there probably was no more written. 
 
 THE 119TH PSALM IN RHYME, ACCORDING TO " STRUG- 
 GLE HARD WHEN GOD'S GRACE." 
 
 Blest, yes, ever blest are they 
 Who like to live in purity, 
 Accustomed, too, to always walk 
 Forever in the law of God. 
 
 2. Blest are they who always live 
 That they keep God's testimonies, 
 And through pure and faithful love 
 Seek the Lord with their whole heart. 
 
 3. For the ways of God are pure, 
 Right, and good, and ever true, 
 He alone who walks in them 
 Is the one who does no wrong. 
 
 4. Therefore Thou, O Lord, hast ordered 
 That we keep Thy laws with care, 
 That we look up to Thy glory. 
 
 And to the good of our souls. 
 
 5. Oh, that my entire life, 
 With all serious diligence, 
 Were directed to Thy statutes 
 Here on this my pilgrim way. 
 
 6. Then if I am only mindful 
 
 Of Thine own most holy laws. 
 Trusting Thee with all my heart, 
 Never shall I be ashamed. 
 
74 THE RELIGIOUS POETRY 
 
 7. Danck sey dir dass du mich lehrest 
 dein recht der Gerechtigkeit 
 
 und mein Hertz zu dir bekehrest 
 dich zu lieben allezeit. 
 
 8. Deine Rechte will ich halten 
 Herr verlass mich nimermehr 
 dass mein Vorsatz nicht erkalte 
 und ich dir nur geb die Ehr. 
 
 9. Wie wird eines Jiinglings Wandel 
 Und sein weg unstraflich seyn 
 wan er sich in allem Handel 
 Halt an deine Wortt allein. 
 
 10. Hertzlich und von gantzer Seelen 
 such ich dich O Herr mein Gott 
 ach drum lass mich doch nicht fehlen 
 deiner Heiligen Gebott. 
 
 11. Dein Wortt sey nur der Besitzer 
 meines Hertzens ewiglich 
 meiner Seelen ihr Beschiitzer 
 dass ich nicht versiind'ge mich. 
 
 12. ich will dich bestandich loben 
 fiir deine Barmhertzigkeit 
 
 lehr mich in Versuchungs-proben 
 deine Rechte allezeit. 
 
 13. Was dein Mundt nicht wolt verhelen 
 deine Rechte allzumal 
 
 meine Lippen auch erzahlen 
 ohne alle eigne Wahl. 
 
 14. ich erfreiie mich des weges 
 deiner Zeiigniissen viel mehr 
 
 als des Reichthums dieses Lebens 
 wie er auch Beschaffen war. 
 
OF ALEXANDER MACK, JR. 75 
 
 7. Praise to Thee that Thou hast taught 
 To me Thy law of righteousness, 
 And to Thee my heart shall turn, 
 Thee to love throughout all time. 
 
 8. Thy commandments will I keep, 
 
 my Lord, forsake me never, 
 That my purpose shall not wane 
 And I will give to Thee honor. 
 
 9. How then shall a young man walk 
 And his way be kept blameless? 
 If he keep in every way 
 Himself close to Thy word. 
 
 10. With all my heart and all my soul 
 
 1 have Thee sought, O Lord, my God. 
 Oh, let me therefore never stray 
 From Thy great and holy laws. 
 
 IL Thy w^ord alone is the possessor 
 Of my heart continually, 
 It is thus my souFs protector , 
 That against Thee I do not sin. 
 
 12. ril give Thee praise continually 
 For the state of Thy great mercy. 
 Teach me in tem.ptation's tests 
 To be mindful of Thy laws. 
 
 13. What Thy mouth will not conceal, 
 Thy commandments altogether, 
 Miy own lips will also tell 
 
 And tell it, too, involuntarily. 
 
 14. I rejoice in all the ways 
 Of Thy holy testimonies 
 
 Much more than in this life's riches 
 Whatever these mav be like. 
 
76 THE RELIGIOUS POETRY 
 
 15. Ich will reden und bekonnen 
 was du hast befohlen mir 
 deine Wege zu erkonnen 
 
 ist mein's Hertzens Lust-Begier. 
 
 16. ich will deine rechte lieben 
 und hab meine Lust daran 
 deine Wortte mich so iiben 
 dass ichs nicht vergessen kann. 
 
 17. Thuhe wol an deinem Knechte 
 dass ich vor dir leben mag 
 
 und dein Wortt und deine Rechte 
 redlich halte alle Tag. 
 
 18. Mache mir die Augen munter 
 Offne sie und mach sie rein 
 dass ich sehe deine Wunder 
 die in dem Gesetze seyn. 
 
 19. Ich bin nur ein gast auf Erden 
 O Hierr lass doch nicht vor mir 
 dein Gebott verborgen werden 
 dass mich Trosten kan allhier. 
 
 20. Meine Seele fiir Verlangen 
 Ist Zermalmet allezeit 
 Deinen Rechten anzuhangen 
 Bey so vielem Kampf und Streit. 
 
 21. Stolze sind von dir gescholten 
 und dein Fluch ergreifet sie 
 weil sie nicht des Segens wolten 
 dein Gebott auch halten nie. 
 
 22. Mit der Schmach wirst du so walten 
 Wan mich die Verachtung triickt 
 dass ich kan dein Zeugnis halten 
 und inwendig werd erquickt. 
 
OF ALEXANDER MACK, JR. 77 
 
 15. I will tell and acknowle3ge 
 What Thou hast commanded me. 
 To meditate upon Thy ways 
 
 Is my heart's most fond desire. 
 
 16. I will ever love Thy laws 
 
 And have in them my great delight. 
 I will use Thy words so often 
 That I never can forget them. 
 
 17. Oh deal well with Thy servant, 
 That I may live to honor Thee, 
 And Thy word and all Thy laws 
 Rightly will I always keep. 
 
 18. Open now my eyes for me, 
 Open them and make them clean 
 That I may see the wondrous things 
 Which are in Thy holy law. 
 
 19. Tm a stranger here on earth. 
 From me then, O Lord, let not 
 Thy coiTimandments be concealed 
 So that they can comfort me. 
 
 20. My soul is breaking, O my Lord, 
 With the longing that it has 
 
 To cling forever to Thy laws 
 Throuo^h all the conflict and the strife. 
 
 -^Cs^ 
 
 21. Thy rebukes are for the proud 
 And they receive Thy curses, too, 
 For they care not for Thy blessings 
 And they keep not Thy commandments 
 
 22. With the wrong wilt Thou thus deal 
 When contempt shall oppress me, 
 That I can keep Thy testimonies 
 And be quickened inwardly. 
 
7S THE RELIGIOUS POETRY 
 
 23. Auch die Fiirsten mich zu Qualen 
 sitzen reden wieder mich 
 
 aber dein Knecht will erzahlen 
 deine Rechte ewiglich. 
 
 24. ich hab Lust zu deinen Wortten 
 deine Zeiigniisse O Herr 
 
 die sind meine Raths-Leiit worden 
 mich zu lehren mehr und mehr. 
 
 25. Meine Seele liegt im Staube 
 O mein Gott erquicke mich 
 
 dass nach deinem Wortt mein Glaube 
 werd gestarcket kraftiglich. 
 
 26. ich erjahle meine wege 
 und du Herr erhorest mich ; 
 Lehre mich auf deinem Stege 
 deine Rechte seeliglich. 
 
 27. Du Herr wolst mich unterweissen 
 Den Weg dein'r Befehl allein 
 
 So will ich mit allem Fleisse 
 reden von den Wundern dein. 
 
 28. Gramende mein Hertz verschmachtet 
 durch verborgne Leidenschaft 
 
 Herr ich hab dein Wortt betrachtet 
 starcke mich durch seine Kraft. 
 
 29. Wende von mir falsche Wege 
 wo regiert das falsche Licht 
 gonne mir der Wahrheit stege 
 dein gesetz sey mein Bericht. 
 
 30. Dann ich habe mir erwahlet 
 deiner lieben Wahrheit weg 
 deine Rechte vorgestellet 
 
 mir zum Licht auf meinem Steg. 
 
OF ALEXANDER MACK, JR. 79 
 
 23. Princes, also, to torment me 
 Often sit and speak against me, 
 But Thy servant will declare 
 For Thy statutes evermore. 
 
 24. I have joy in Thy words, 
 Thy testimonies, O my Lord, 
 Have become my counsellors. 
 And they teach me more and more. 
 
 25. My soul lies prostrate in the dust, 
 O my God, give me new life, 
 That according to Thy word 
 
 My faith again shall be made strong. 
 
 26. *And now my ways I do declare. 
 And Thou, O Lord, Thou hearest me. 
 Teach me to walk in Thine own paths 
 And to keep Thy blessed laws. 
 
 27. Wilt Thou, Lord, make known to me 
 The way alone of Thy commands, 
 Then will I with diligence 
 
 Speak of Thy most wondrous works. 
 
 28. My heart, in grieving, languishes 
 Through my suffering that is hidden ; 
 Lord, Thy word I have considered, 
 Strengthen me through Thine own strength. 
 
 29. Turn from me the ways of lying 
 Where the false light alway: rules. 
 Show to me the paths of truth, 
 And may Thy law be my report. 
 
 30. For I have made my choice 
 To love Thy way of truth, 
 
 And Thy laws Tve laid before me 
 To be the light along my way. 
 
80 THE RELIGIOUS POETRY 
 
 31. Deinen Zeugniissen auf Erden 
 hange ich von Hertzen ahn 
 
 lass mich nicht zu schanden werden 
 fiihre mich die Tiigend Bahn. 
 
 32. Wann mein Hertz inwendig schmecket 
 vvie du trostest Herr mein Gott 
 
 so werd ich zum Lauf ervv^ecket 
 auf dem Weg deiner Gebott. 
 
 33. Deiner Rechten weg mir zeige 
 zu bewahren biss ans end 
 
 und wan ich mein Haupt dan neige 
 nim den Geist in deine Hand'. 
 
 34. Herr du wolst mich unterweissen 
 zu bewahren dein gesetz 
 
 dass ich es auch halt mit fleisse 
 imd von gantzem Hertzen stetz. 
 
 35. Fiihre mich Herr auf die Steige 
 deiner Heiligen Gebott 
 
 ich hab Lust dazu ach neige 
 mich zu dir O Herr mein Gott. 
 
 36. Du woltest mein Hertze neigen 
 zu dem Zeiignus allerseitz 
 
 dass sich mag im Wandel zeigen 
 deine Lib und nicht der geitz. 
 
 37. Meine augen lass nicht sehen 
 Herr Gott nach unniitzer Lehr 
 sondern deinen Weg zu gehen 
 mich erquick zu deiner Ehr. 
 
 38. Deinen Knecht lass dein Gebote 
 halten feste vor dein Wortt 
 
 dass ich dich fiircht' und im Tode 
 treu verbleibe O mein Hort. 
 
OF ALEXANDER MACK, JR. 81 
 
 31. To Thy testimonies here 
 
 I have clung with all my heart ; 
 Let me not be put to shame, 
 Lead me in the paths of virtue. 
 
 32. When my heart delights within me, 
 As Thou, O Lord, dost comfort me. 
 Then will I awake to run 
 
 On the way of Thy commandment. 
 
 33. Show me the way of Thy commandments 
 That I may keep them till the end, 
 
 And then when I my head must bow 
 Receive my spirit in Thy hands. 
 
 34. Help me, O Lord, to know 
 How to keep Thy law. 
 
 That I may keep it with my strength 
 And all my heart and soul. 
 
 35. Lead me Lord into the ways 
 Of Thy most holy laws, 
 Therein do I delight. 
 
 Draw me to Thee, O Lord, my God. 
 
 36. Wilt Thou my heart incline 
 Unto Thy testimonies. 
 
 That I may show in all my acts 
 Thy love, and never covet. 
 
 37. Let not my eyes look to 
 The foolish teachings. Lord ; 
 But rather lead me to Thv way 
 
 And strengthen me in Thine own honor. 
 
 38. Oh, let Thy servant firmly hold 
 
 To Thy commandments in Thy word, 
 That I may fear Thee and in death 
 Remain true, O Thou, my help. 
 
82 THE RELIGIOUS POETRY 
 
 39. Wende die Schmach die ich scheiie 
 Herr von mir samt aller Siind 
 deiner Rechte ich mich freiie 
 weillen sie sehr lieblich sind. 
 
 40. Sihe wie ich dein Befehle 
 Herr Begehr zu dieser Zeit 
 drum erquicke meine Seele 
 mit deiner Gerechtichkeit. 
 
 41. Lass zum Trost mir widerfahren 
 deine G'nade Herr mein Hort 
 und dieselbe zu bewahren 
 
 deine Hiilf nach deinem Wortt. 
 
 42. Dass ich moge antwortt geben 
 meinem Last'rer der mich schildt 
 den ich mich verlass darneben 
 auf dein Wortt das Ewig gilt. 
 
 43. Nim ja nicht von meinem Munde 
 deiner Warheit edles wortt 
 
 dann ich hoff von Hertzens g^runde 
 auf die Rechte dein mein Hort. 
 
 44. Ich will dein Gesetze halten 
 alle weg und allezeit 
 
 und mich auch von dir nicht spalten 
 in der langen Ewigkeit. 
 
 45. Alles muss zum Besten dienen 
 Weill ich suche dein Befehl 
 wird mein Wandel frollich griinen 
 vor dir O Imanuel. 
 
 46. ich red von deinen Zeugnissen 
 froh und frey und scham mich nicht 
 selbst vor Konigen zu wissen 
 
 was dein Geist in mir ausspricht. 
 
OF ALEXANDER MACK, JR. 83 
 
 39. Turn the reproach and all the sin 
 Which I so fear, Oh Lx)rd, from me; 
 In Thy commandments I rejoice 
 Because they are so very good. 
 
 40. Behold how I desire, Lord, 
 
 Thy precepts at the present time; 
 Wilt Thou, therefore, revive my soul 
 By giving me Thy righteousness. 
 
 41. Let Thy mercies, Lord, my help, 
 Come to me for my comfort ; 
 And in order to preserve them 
 
 Grant Thy help according to Thy word, 
 
 42. That I may also answer give 
 The slanderer, who reproaches me. 
 For in Thy word I always trust. 
 Thy word which means eternity. 
 
 43. Then take not wholly from my mouth 
 Thy truth's most noble words 
 
 For I have hope, from my whole heart. 
 In all the judgments that are Thine. 
 
 44. So I will keep Thy holy law 
 Everywhere and at all times. 
 
 And I will not withdraw from Thee 
 Throughout the long eternity. 
 
 45. Everything must serve for the best 
 Because Thy precepts I am seeking. 
 Happily will my actions prosper 
 Before Thee, O Immanuel. 
 
 46. Of Thy precepts I will speak 
 Gladlv, freely, without shame, 
 And tell even before kings 
 What Thy spirit in me utters. 
 
84 THE RELIGIOUS POETRY 
 
 47. Paradies-Lust wird gefunden 
 wo man ehret dein Gebott 
 Libe hat mich d'ran gebunden 
 sie ist starcker als der Tod. 
 
 48. meine Hand thu ich aufheben 
 zu den Hebs-gebotten dein 
 und von deinen Rechten eben 
 rede ich bey gross und klein. 
 
 49. Du wolst deinem Knecht gedanken 
 Herr an dein heilsames Wortt 
 Weill du pflegst darauf zu lenken 
 meine Hoffnung hier und dort 
 
 50. Das ist in meinem Elende 
 mein Trost wan ich innerlich 
 mich im glauben zu dir wende 
 dann dem Wortt erquicket mich. 
 
 51. Zwahr die stoltzen hohen Geister 
 haben ihren Spott an mir 
 dennoch weich ich guter meister 
 nicht von dein'm gesetz und dir. 
 
 52. Wan ich dank an die Gerichte 
 deiner Hand von alters her 
 wird die dunkleheit zu nichte 
 und ich werd getrostet sehr. 
 
 53. Weill ich muss das unrecht hassen ^ 
 darum werde ich entbrandt 
 
 dass stetz dein Gesetz verlassen 
 die gottlosen wie bekanndt. 
 
 54. Deine Rechte sind sehr herrlich 
 und das Lied in meinem Hauss 
 welches stetz und unendbehrlich 
 mein geschafft muss richten aus. 
 
OF ALEXANDER MACK, JR. 85 
 
 47. Heavenly joy is always found 
 When one honors Thy commands, 
 Love has bound me to them firmly, 
 It is stronger far than death. 
 
 48. My hands also do I lift up 
 
 To Thy blessed commandments, 
 And of all Thy righteous laws 
 I will speak with great and small. 
 
 49. Wilt Thou remind Thy servant, Lord, 
 Of Thy most holy word, 
 
 For Thou hast been accustomed to direct to it 
 My hope both here and yonder, too. 
 
 50. This is, in all my misery, 
 My comfort when I turn 
 Myself in faith to Thee, 
 
 For Thy word always quickens me. 
 
 51. Tis true, indeed, that haughty spirits 
 Have held me often in derision, 
 But, good Master, 1 have turned 
 Not from Thee nor from Thy law. 
 
 52. When I remember the precepts 
 Of Thy hand of ages past, 
 
 The darkness turns to nothingness 
 And I am greatly comforted. 
 
 53. Because I have to hate all wrong 
 I become incensed, therefore, 
 That the wicked, as is known, 
 Forsake always Thy great law. 
 
 54. Thy statutes always are most noble. 
 And in my house they are my song. 
 Which always of necessity 
 
 Must be my business to perform. 
 
86 THE RELIGIOUS POETRY 
 
 55. Auch des nachts thu' ich gedanken 
 deines Nahmens dergestalt 
 
 dass er mich dahien thut lenken 
 dass ich dein Gesetze halt. 
 
 56. Dieses ist mein Schatz auf erden 
 dass ich halte dein Befehl 
 dieser kan mir trostlich werden 
 d'rum ich ihn vor andern wahl. 
 
 57. Dieses will ich unterschreiben 
 dieses hab ich herr gesagt 
 
 dass auf deinem Weg zu bleiben 
 mir zum Erbtheil sey vermacht. 
 
 58. Herr von gantzem Hertzen flehe 
 ich vor deinem angesicht 
 
 sey mir gnadig es geschehe 
 
 wie dein Wortt mich hat Bericht. 
 
 59. Ich betrachte meine Wege 
 und nach deinen Zeugniissen 
 meine fiisse ich bewege 
 
 auf dem rechten Weg zu geh'n. 
 
 60. Ich muss eyien und nicht saumen 
 dass ich halte dein Gebott 
 meine Zeit nicht zu vertraiimen 
 vor dir O mein Herr und Gott. 
 
 61. Der gottlosen Rott und Wesen 
 ist da und beraubet mich 
 aber ich will nicht vergessen 
 dein gesetze Ewiglich. 
 
 62. Wan ich Mitternachts aufstehe 
 dank ich dir bey dunkler Zeit 
 weill in deinen Rechten sehe 
 dein Recht der Gerechtigkeit. 
 
OF ALEXANDER MACK, JR. 87 
 
 55. In the night time I am mindful 
 Of Thy name in such a way, 
 That it makes me turn to it 
 And hold steadfast to Thy law. 
 
 56. This on earth is my great treasure 
 Because I hold to Thy command ; 
 This to me becomes my comfort. 
 Therefore it's my foremost choice. 
 
 57. This is now what I declare, 
 This, O Lord, I've said to Thee, 
 That always in Thy way to be 
 Should be the portion granted me. 
 
 58. O Lord, before Thy holy face, 
 
 I beseech with my whole heart, 
 
 Unto me be merciful 
 
 As Thy word has promised me. 
 
 59. On my ways I have considered 
 According to Thy testimonies, 
 And my feet I also turn 
 
 To walk in Thy most righteous way. 
 
 60. I must haste and not delay, 
 
 That Thy commandment I may keep ; 
 That I my time dream not away 
 Before Thee, O my Lord and God. 
 
 61. Bands of men in wickedness 
 
 Have come here and have robbed me. 
 But never once shall I forget 
 Thy commands through eternity. 
 
 62. When at midnight I arise. 
 
 In the dark I give Thee praise. 
 Because I see in Thy precepts 
 Thy holy law of righteousness. 
 
THE RELIGIOUS POETRY 
 
 63. Herr ich halte mich zu denen 
 welche redlich fiirchten dich 
 sich an dein Befehl g-ewohnen 
 und sie halten festiglich. 
 
 64. Herr es ist die gantze Erde 
 voll von deiner giitigkeit 
 
 lehre mich dass ich klug werde 
 deine Rechte allezeit. 
 
 65. Du thust deinem Knechte gutes 
 O Herr du getreiier Hort 
 
 und das macht mich guter muthes 
 Weill du's thust nach deinem Wortt. 
 
 66. Lehre mich heilsame Sitten ! 
 um Erkantnis Herr mein Gott 
 will ich dich einfaltig bitten 
 dan ich glaube dein Gebott. 
 
 67. Ehmals ging ich in der irre 
 Eh' ich gedemiithigt war 
 
 nun lass ich mich nicht verwirren 
 dann dein Wortt ist mir nun klar. 
 
 68. Du Herr bist gewis sehr giitich 
 und auch freiindlich lehre mich 
 dass ich deine Rechte friedlich 
 halten moge stetiglich. 
 
 69. Stoltze die ertichten Liigen 
 iiber mich und meine Seel 
 
 und mein Hertz sucht kein Vergniigen 
 als zu halten dein Befehl. 
 
 70. Ihr Hertz ist wie Schmeer so dicke 
 aber ich hab meine Lust 
 
 wo ich dein Gesetz erblicke 
 
 das erquickt mir Hertz und Brust. 
 
OF ALEXANDER MACK, JR. 89 
 
 63. O Lord, I keep myself with them 
 Who have a righteous fear of Thee, 
 Who are famiHar with Thy- law 
 And who keep it steadfastly. 
 
 64. The entire earth, O Lord, 
 With Thy graciousness is filled. 
 Teach me that my wisdom grows 
 To know Thy precepts evermore. 
 
 65. Thou Thy servant treatest well 
 O Lord, Thou, my faithful help, 
 And this brings me renewed courage, 
 For what Thou dost is like Thy word. 
 
 (^, Teach me good judgments, Lord ! 
 And I for knowledge, O my God, 
 Will humbly beg of Thee, 
 For Thy commandments I believe. 
 
 67. Formerly I went astray. 
 
 That was before I was cast down ; 
 Now I am never more confounded 
 For Thy word to me is clear. 
 
 68. Thou, O Lord, art surely good. 
 
 And Thou with kindness teachest me 
 That all Thy laws in peace 
 Forever I may keep. 
 
 69. The proud are fond of forging lies 
 Against me and my soul ; 
 
 But my heart seeks no delight 
 Other than to keep Thy law. 
 
 70. Their heart is as fat as grease, 
 But the delight that I possess 
 Is when I can perceive Thy law. 
 This revives me, heart and soul. 
 
90 THE RELIGIOUS POETRY 
 
 71. Es ist mir zur Lieb gerathen 
 dass du mich vor dir dem Herrn 
 hast gedemiithigt in gnaden 
 dass ich deine Rechte lern. 
 
 72. Das Gesetze deines Mundes 
 ist mir lieber nach der Wahl 
 als viel tausend stiicker goldes 
 und viel silber ohne Zahl. 
 
 7Z. Ich bin das Werck deiner Hande 
 zubereit von dir dem Herrn 
 drum mir unterweisung sende 
 dass ich dein Gebott recht lern. 
 
 74. Die dich fiirchten auf mich sehen 
 und dariiber freiien sich 
 
 dass dein Wortt Herr soil geschehen 
 worauf du last hoffen mich. 
 
 75. Vom geheimniis der gerichte 
 hast du mir das Recht gezeigt 
 
 das du mich nicht machst zu nichte 
 und doch treiilich hast gebeiigt. 
 
 76. Deine Gnade will ich preissen 
 die mich wieder Trosten kan 
 wie du mir dan hast verheissen 
 diese nehm ich kindlich ahn. 
 
 17 , Lass mir dan nun wiederfahren 
 Herr deine Barmhertzigkeit 
 dass ich lebe und bewahre 
 mit Lust dein Gesetz alzeit. 
 
 78. Ach dass doch zu schanden werden 
 stoltze Liigner, dir mein' Seel 
 niedertriicken hier auf Erden 
 da ich red von dein'm Befehl. 
 
OF ALEXANDER MACK, JR. 91 
 
 71. It has happened to me well 
 That Thou me before Thee, Lord, 
 Hast afflicted in Thy mercy, 
 
 That I should learn of Thy precepts. 
 
 72. The law of Thine own mouth 
 Is chosen by me rather 
 
 Than many thousand pieces of gold 
 And much silver beyond measure. 
 
 73. 1 am the work of Thine own hands 
 And prepared by Thee, O Lord, 
 Therefore send me understanding 
 That Thy law I rightly learn. 
 
 74. They that fear Thee see me too. 
 And at this they do rejoice 
 
 That Thy word shall come to pass 
 In which Thou hast given me hope. 
 
 75. Of the secret of Thy judgments 
 Thou hast pointed out the law, 
 
 That Thou hast me not brought to naught 
 And yet hast grieved me well. 
 
 76. I will praise Thy mercies, Lord, 
 Which can always comfort me ; 
 As Thou hast then promised me 
 I accept them as a child. 
 
 77. Then let to me be granted 
 Thy tender mercies, Lord, 
 That I may live and always keep 
 With delight Thy holy law. 
 
 78. Oh, that to shame should be brought 
 The proud liars who my soul 
 
 Do oppress here on the earth 
 When I speak of Thy precepts. 
 
92 THE RELIGIOUS POETRY 
 
 79. Dass zu mir sich halten miisten 
 die dich fiirchten in der That 
 die von deinem Zeiigniis wiisten 
 und erkoiien deine Gnadt. 
 
 80. Mein Hertz bleibe treii auf Erden 
 Herr in denen Rechten dein 
 
 dass ich nicht zu schanden werde 
 lass du mich rechtschaffen seyn. 
 
 These Hnes taken from manuscript are apparently a 
 paraphrase of the 25th chapter of Matthew, verse 35 
 and following. The beginning of the manuscript is 
 missing. The pages on which the lines are written 
 
 Da ich hungrich war habt ihr 
 
 meinen Wunsch erfiillet 
 
 und den durst den habt ihr mir 
 
 gleichfals auch gestillet 
 
 ich war nackend ohne Kleid 
 
 ihr habt mich bedecket 
 
 und vor meiner diirftigkeit 
 
 eiich niemals verstecket. 
 
 Ich war in der Welt ein Gast 
 ihr habt mich bewirthet 
 dass ich meine leichte Last 
 euch hab aufgebiirthet, 
 Kranck, gefangen war ich auch 
 ihr seyd zu mir komen 
 habt eiich nach der Libe Branch 
 meiner angenomen ! 
 
OF ALEXANDER MACK, JR. 93 
 
 79. Oh that they might hold fast to me, 
 Those who in fact have fear of Thee, 
 Those who have known Thy testimony 
 And recognize Thy graciousness. 
 
 80. Let my heart stay true here on earth 
 To Thy commandments, Lord, I pray, 
 That I may not be put to shame, 
 Help Thou me to be upright. 
 
 are fastened together with other pages containing 
 the lines written on the death of Christopher Sower, 
 which occurred in the year 1784. 
 
 6. W^en I was hungry you satisfied my desire and 
 you relieved likewise my thirst; I was without 
 clothes and you clothed me, and you never with- 
 drew from the sight of my nakedness. 
 
 7. I was a stranger in the world and you entertained 
 me so that I placed my easy burden upon you. 
 I was sick and I was in prison and you visited 
 me, and you took care of me in accordance with 
 the custom. 
 
94 THE RELIGIOUS POETRY 
 
 8. Die Gerechten werden sich 
 wundern ohne Masen 
 und sich gantz demiithiglich 
 redent horen lassen 
 Herr! Wer hat dich je geseh'n 
 hungern oder diirsten ? 
 dass wir konten dir beysteh'n 
 dir dem Lebens fiirsten ! 
 
 Wan war'st du ein Gast den wir 
 wiirdig zu bewirthen 
 konten seyn geacht vor dir 
 unssrem treuen Hirten 
 Wo warst du je ohne Kleid? 
 dass wir dich bekleiden 
 konten in der SterbHchkeit 
 in vergangnen Zeiten. 
 
 10. Wo warst du gefangen auch 
 oder krank auf erden? 
 dass wir dir nach Libes-Brauch 
 konten dinsthch werden 
 Alsdan wird Imanuel 
 das Geheimniis zeigen 
 treiilich redHch ohne fehl 
 Er wird nichts verschweigen. 
 
 11. Wahrlich spricht Er: sag' ich eiich 
 meines leibes gheder 
 auch die armsten sind so reich 
 sic sind meine Briider 
 was dem Kleinsten ist gethan 
 das ist mir geschehen 
 also nehm' ich's Ewig an 
 wie ich's angesehen! 
 
OF ALEXANDER MACK, JR. 95 
 
 8. The righteous shall be astonished without measure 
 and shall very modestly say, Lord, who has ever 
 seen Thee hungry or thirsty that we could assist 
 Thee, — Thee, the Prince of Life? 
 
 9. When wast Thou a stranger whom we could be 
 considered before Tliee, our true Shepherd, 
 worthy to entertain? Where wast Thou ever 
 without clothes that w^e could clothe Thee in the 
 flesh in times gone by? 
 
 10. Where wast Thou moreover in prison or sick here 
 on earth that we could render service to Thee 
 in accordance with the custom? Then wnll the 
 Lord make known the secret truly, honestly, and 
 without mistake, He will conceal nothing. 
 
 11. Verily Hie will say: I say to you, members of 
 my body, the poorest also are rich enough to be 
 my brethren and what is done to the least one 
 of them is also done to me ; therefore I accept it 
 always in the light in which I regard it. 
 
96 THE RELIGIOUS POETRY 
 
 12. Denen zu der lincken Hand 
 macht der grose Richter 
 ein erschrocklich Wortt bekandt 
 vor dem Licht der Lichter ! 
 ihr Verfluchten gehet fort! 
 in der Hollen Feiier 
 das bereitet worden dort 
 vor die ungeheuer. 
 
 13. Vor den Teiifel und die Zahl 
 seiner engel alle 
 
 dieses Looss der pein und Quaal 
 muss elich nun zufallen, 
 Weillen da ich hungrich war 
 ihr mir nichts gegeben 
 da mich diirstete so gar 
 nicht gelab't mein Leben. 
 
 14. Draussen muss ich armer Gast 
 Vor der Thiire stehen 
 nackend lieset ihr mich fast 
 ohne Kleider gehen 
 ich war kranck gefangen auch 
 und bHb ohnbesuchet 
 Von eiich ! dis w^ar eiier Branch 
 d'rum seid ihr verfluchet! 
 
 15. Dann werden sie sagen: Herr! 
 wan 1st das geschehen? 
 dass wir dich in armuth schwer 
 Trost-los liesen gehen 
 Hung' rich, durstig ohne Kleid 
 und dir nichts gegeben 
 wan war die betriibte Zeit? 
 doch in unserm Leben ! 
 
OF ALEXANDER MACK, JR. 97 
 
 12. To them on His left hand, the mighty Judge will 
 make known before the Light of Lights a terrible 
 sentence: Depart, you accursed, into the fire of 
 hell which was prepared there for the wicked. 
 
 13. The pain and torment of this fate prepared for 
 the devil and all his host of angels must now fall 
 to you ; for when I was hungry you gave me noth- 
 ing and when I was thirsty you did not refresh 
 my life. 
 
 14. I had to stay outside your door a poor stranger, 
 you permtted me to go with almost no clothes; I 
 was sick and in prison and you neglected to visit 
 me. Away with you! This was your custom 
 therefore you a^e accursed. 
 
 15. Then they will say: Lord, when did it happen 
 that we left Thee in great want go comfortless? 
 When wast Thou hungry and thirsty and without 
 clothes and we gave Thee nothing? When was 
 this grievous time, at least in our life? 
 
98 THE RELIGIOUS POETRY 
 
 16. Wan haben wir dich geseh'n? 
 einen Gast auf erden 
 und dich lasten draussen steh'n 
 ohn getrost zu werden? 
 Wenn sahen wir imermehr? 
 dich kranck und gefangen 
 da wir nicht zu dienen Herr ! 
 sind zu dir gegangen. 
 
 17. Alsdan wird die antwort seyn 
 die der Herr wird geben 
 was ihr nicht den Briidern mein 
 habt gethan im Leben 
 das ist nicht gescheh'n vor mich 
 der ich Bhit und Leben 
 vor den Kleinsten williglich 
 in den Tod gegeben! 
 
 18. in die Ewigliche Pein 
 werden sie dan gehen 
 und von Gott verstossen seyn 
 da sie werden sehen , 
 Was die Unbarmhertzigkeit 
 Bringt vor Trauer-friichte 
 in der langen Ewigkeit 
 unter dem Gerichte! 
 
 19. Die Gerechten werden dann 
 in das Ew'ge Leben 
 gehen und vor jederman 
 Gott die Ehre geben 
 der sie gerecht gemacht 
 in des Lames-Blute 
 und sie zum Genuss gebracht 
 von dem Ew'gen Gute! 
 Ende. 
 
OF ALEXANDER MACK, JR. 99 
 
 16. When did we see Thee a stranger on earth and 
 left Thee stand outside without being comforted? 
 When did we ever see Thee sick and in prison and 
 did not go to Thee to serve Thee, Lord? 
 
 17. Then this will be the answer which the Lord 
 will give: What you have failed to do for my 
 brethren in life, this you have therefore failed to 
 do for me, for it was for the least of these that 
 I willingly gave in death my blood and my life. 
 
 18. They will then go into everlasting punishment 
 and be banished from God, for they will see what 
 sad fruits lack of mercy brings during long eter- 
 nity under their doom. 
 
 19. The righteous will then go into eternal life and 
 before all men will give God honor, who made 
 them pure in the blood of the Lamb and brought 
 them to the enjoyment of eternal blessedness. 
 
 The End. 
 
100 THE RELIGIOUS POETRY 
 
 The folloAving fragment of a longer poem, written 
 on the trial and death of Jesus, is preserved in manu- 
 script on loose pages. The first part of the poem and 
 
 8 Uhr. 
 
 3. Weis gekleidet komst du nun 
 zu Pilato wiederum 
 
 Weill man an dir nichts kan finden 
 als nur meine Schult der Siinden ! 
 
 9 Uhr. 
 
 4. bose Leiide geisslen dich ! 2 Sam. 7 v. 14. 
 doch die schult bekone ich ! 
 
 dass ich billig solte leiden 
 was dir thun die tollen Heiden ! 
 
 10 Uhr. 
 
 5. Jesus muss die dornen Cron 
 purpur-Mantel spott und Hohn 
 vor mich armen Sunder tragen 
 und wird noch darzu geschlagen ! 
 
 11 Uhr. 
 
 6. Welch ein Mensch Pilatus spricht 
 unschult leichtet ins gesicht ! 
 boses kont ihr nichts bezeugen! 
 gutes predigt Er durch schweigen ! 
 
 7. Meine hande wasche ich 
 vor eiich alien offentlich 
 
 wan ihr es wolt weiter treiben 
 so will ich unschultig bleiben ! 
 
 12 Uhr. 
 
 8. Jesus wird auf's creitz gelegt, 
 hand und fiiss durch graben recht 
 und mit nageFn angehefftet 
 aufgerichtet gantz entkrafftet ! 
 
OF ALEXANDER MACK, JR. 101 
 
 also the tenth stanza are missing. It cannot be said 
 whether there were additional stanzas written or not. 
 
 3. Eight o'clock. 
 
 Dressed in white, Thou comest now 
 To Pilate once again, 
 For nothing 'gainst Thee can be found 
 Save only my own guilt of sins. 
 
 4. Nine o'clock. 
 
 Wicked men are scourging Thee, 
 But the guilt I must confess 
 And in justice I should suffer 
 What the mad heathen do to Thee. 
 
 5. Ten o'clock. 
 
 The crown of thorns must Jesus wear, 
 The purple robe, the jeers and scorn, 
 All for me unworthy sinner. 
 And in addition He is beaten. 
 
 6. Eleven o'clock. 
 
 " What a man," now Pilate says, 
 Innocence shines from out His face, 
 
 -You can point to nothing evil. 
 Well he preaches through His silence! 
 
 7. Now I wash my hands of this 
 Publicly before you all, 
 
 If you intend to continue it 
 I shall remain without guilt. 
 
 8. Twelve o'clock. 
 
 Upon the cross is Jesus laid. 
 His hands and feet are cruelly pierced 
 And with nails He is made fast, 
 Quite enfeebled His cross is raised. 
 
102 THE RELIGIOUS POETRY 
 
 1 Uhr. 
 9. Jesu creutziger die thun 
 seine kleider theilen nun 
 sein Rock wird ins looss genomen 
 wer denselben soil bekomen. 
 
 3 Uhr nachmittag. 
 
 11. nun dass alles sey vollbracht 
 was die Schrifft vorher gesagt 
 lasst man seinen Durst zu stillen 
 einen Schwam mit essig fiillen. 
 
 12. und das siisse Gottes-Lamm 
 trinket ihn am creitzes-Stamm 
 
 neig't sein haupt und macht durch sterben 
 dass ich Gnade kan ererben. 
 
 4 Uhr abends. 
 
 13. nun das Blut und Wasser-Badt 
 ofifnet sich nach Gottes-Rath 
 und die offen Seiten-Hole 
 trostet meine arme Sele! 
 
 5 Uhr abends. 
 
 14. Wer begrabt den Leib des Herm? 
 Joseph thut es hertzlich gern 
 Liebe wird nicht mehr zu schanden 
 wan kein Judas mehr vorhanden! 
 
 The following stanzas found in manuscript form are 
 a fragment of what appears to have been a very long 
 poem founded on the narrative of Elijah and Elisha 
 as told in the First and Second Books of Kings. The 
 fragment begins with the 13th stanza of evidently the 
 
 13. der drite Hauptman that gemach 
 er forschte in sich selber nach 
 er beiigte Leib, Seel, Hertz und mund 
 fandt Zuflucht in dem Gnaden-Bundt ! 
 
OF ALEXANDER MACK, JR. 103 
 
 9. One o'clock. 
 
 Jesus' slayers now proceed 
 
 To part His garments 'mong themselves, 
 
 It is decided by casting lots 
 
 Which of them shall have His coat. 
 
 11. Three o'clock in the afternoon. 
 Now that all should be fulfilled 
 Which the Scriptures have foretold, 
 And that they might quench His thirst 
 They have a sponge filled with vinegar. 
 
 12. And the precious Lamb of God 
 Drinks it on the cross's beam, 
 Bows His head and suflfers death 
 So that mercy I can receive. 
 
 13. Four o'clock in the evening. 
 Now the blood and flow of water 
 Issue forth as God advised 
 And the wound in His dear side 
 Comforts greatly my poor soul. 
 
 14. Five o'clock in the evening. 
 Who will bury the Lord's body? 
 Joseph will with heart of love; 
 Love no more shall be dishonored 
 When no more a Judas lives. 
 
 Eleventh Part of the poem for the narrative is con- 
 tinued in what is marked in the manuscript Twelfth 
 Part. The poem was apparently continued through 
 an additional Part or Parts which unfortunately are 
 lost. 
 
 13. The third captain proceeded slowly, 
 He inquired into his own soul, 
 He bowed his body, soul, and heart, and mouth, 
 And found refuge in the covenant of grace. 
 
104 THE RELIGIOUS POETRY 
 
 14. drum redete Gott seibst fiihr ihn 
 und schickt' EHam selber hien 
 der ging nun willig mit ihm fort 
 kahm selber nach des Herren Wort. 
 
 15. Nun wurde volllg aus gericht 
 worzu Elias war verpflicht 
 Elias redete seibst frey 
 
 zum Konige ohn alle Scheii ! 
 
 16. Er sprach zu ihm: so spricht der Herr 
 du hast dich seibst verderbet sehr 
 dann weill du Botten hast gesandt 
 
 zu Baalsebub wie bekandt. 
 
 17. als wan in Israel kein Gott 
 
 war, den man fragen kont in noth 
 so solt du von dem Bette nicht 
 mehr werden wieder aufgericht 
 
 18. Sondern sollt sterben wie der Herr 
 dir schon bezeiiget hat vorher! 
 und also starb Ahasia 
 
 nach Gottes wortt durch Elia! 
 
 12tes Theil. 
 
 Elias endigte den Lauf 
 und wird gefiihrt zu Gott hinauf 
 so dass er auch ein Zeuge ward 
 von wahrer Christen Himelfahrt! 
 
 2. Als nun der Herr Eliam wolt 
 im Wetter fiihren aus der Welt 
 Spricht Elias der Gottes Mann 
 Elisa Gottes diener an. 
 
 3. auf ihrem wege gen Gilgal 
 sprach Elias zum ersten Mai 
 bleib lieber hier, mir ist bekandt 
 dass ich nach Bethel bin gesandt. 
 
OF ALEXANDER MACK, JR. 105 
 
 14. Therefore God Himself spoke for him, 
 And sent EHjah forth with him, 
 Who went with him now wilHngly 
 And arrived according to God's v^^ord. 
 
 15. Now that was fully completed 
 To which Elijah was in duty bound, 
 Elijah spoke himself frankly 
 Before the king and without fear. 
 
 16. He said to him : thus saith the Lord, 
 Thou hast corrupted thine own self 
 Because thou hast sent messengers 
 To Baalzebub, as is well known. 
 
 17. As if there were, in Israel, 
 
 No God on whom one in distress might call ; 
 Therefore shalt thou never again 
 Be raised up from thy bed. 
 
 18. But thou shalt surely die 
 
 As hast the Lord declared to thee. 
 
 And thus did Ahaziah die 
 
 According to God's word, as told by Elijah. 
 
 Twelfth Part. 
 
 1. Elijah finished now his course 
 And is taken up to God, 
 
 So that he a witness too might be 
 Of the true ascension of Christ ! 
 
 2. When now the Lord would Elijah take 
 Out of the world in the whirlwind, 
 Then Elijah, man of God, makes address 
 To Elisha, servant of God. 
 
 3. On their way towards Gilgal 
 Elijah spoke for the first time: 
 Tarry here, to me 'tis known 
 That I've been sent to Bethel. 
 
106 THE RELIGIOUS POETRY 
 
 4. Elisa aber zu ihm spricht; 
 
 so war Gott leb't ich lass dich nicht 
 
 und also hielt Elisa fest 
 
 an Grott der uns niemals verlast ! 
 
 5. Sie gingen bis gen Bethel hien 
 
 da ward gestarckt sein Hertz und Sinn 
 dann was ihm schon zuvor war kundt 
 zeug't der Propheten Kinder mundt! 
 
 6. Nun stellt Elias weiter fiihr 
 Elisa mochte bleiben hier 
 
 dann ich werd nach des Herren Wortt 
 noch bis gen Jericho geh'n fort. 
 
 7. Elisa aber blieb darbey 
 
 bey seinem Vorsatz und sprach frey 
 so wahr Gott und die Seele dein 
 lebendig und im Wesen seyn. 
 
 8. das ist mein Vorsatz festiglich 
 dass ich nicht werd verlassen dich 
 in solcher Treii, in solchem Sinn 
 ging er gen Jericho mit ihm. 
 
 9. als er nun mit ihm dahien kahm 
 traf er Propheten Kinder an 
 
 die sprachen wie aus einem Mundt 
 von dem was ihm zuvor war kundt. 
 
 10. Weist du dann auch, was man hier glaubt 
 dass Gott noch heiit von deinem Haupt 
 dir deinen Herren nehmen will 
 
 O ja ! sprach er drum schweigt nur still. 
 
 11. Elias gab zum driten mal 
 Elisa wiederum die Wahl 
 
 Sprach: lieber bleib noch hier zuriick 
 Weill ich zum Jordan bin geschickt ! 
 
OF ALEXANDER MACK, JR. 107 
 
 4. But thus to him EHsha speaks : 
 
 As God doth live, I'll leave thee not. 
 
 And thus Elisha firmly held 
 
 To the Lord who deserts us never. 
 
 5. They went as far then as Bethel 
 
 Where his heart and soul were strengthened. 
 For what he had already known 
 The prophets' sons do now confirm. 
 
 6. Now Elijah set forth further 
 That Elisha here should stay : 
 
 " For I according to God's word 
 Shall continue on towards Jericho/* 
 
 7. But Elisha remained firm 
 
 In his intent and frankly said : 
 As true as God and thine own soul 
 Are living now and do exist, 
 
 8. This is my firm resolve, 
 
 That I thee never will forsake. 
 So with such faith and of such mind 
 He went with him to Jericho. 
 
 9. When he there with him had arrived, 
 There came to him the prophets' sons 
 Who spoke as if with one accord 
 
 Of that which he had known before : 
 
 10. And dost thou know what's here believed, 
 That God today will surely take 
 
 Thy master from thy head ? 
 
 Oh yes, he said, hold ye your peace. 
 
 11. Elijah gave for the third time 
 Again the choice to Elisha 
 
 And said, stay rather here behind 
 As I've been to the Jordan sent. 
 
108 THE RELIGIOUS POETRY 
 
 12. Elisa aber zu ihm spricht: 
 
 so wahr Gott leb't ich lass dich nicht! 
 d'rum geh'n sie mit vergniigtem Sinn 
 zusamen mit einander hien. 
 
 13. Nun salien auch noch funfzig mann 
 Propheten-Kinder es mit an 
 
 da sie vergniigt noch weiter geh'n 
 bis sie das Wasser vor sich seh'n. 
 
 14. am Jordan blieb Elisa steh'n 
 zu sehen was da sollt gescheh'n 
 
 an diesem Strohm wurd ihm bekandt 
 die wunderbare Gottes-Hand! 
 
 15. Dann Elias der wickelt fein 
 im Glauben seinen Mantel ein 
 
 er schlagt ins wasser und es weicht 
 und seinem Schopfer Ehr erzeigt. 
 
 16. So fiihrete sie Gottes-Handt 
 
 durch den Jorden auf trock'nem Landt 
 
 wohl dem dem in der Todes-stundt 
 
 der seel'ge Durchgang recht werd kundt ! 
 
 17. als sie nun auf der and'ren Seit 
 fort gingen kahm die abschieds-zeit 
 drum sprach EHas Bitte nun 
 
 was du wilt dass ich dir soil thun! 
 
 18. eh' ich von dir genomen werd 
 
 und -nicht mehr seyn werd auf der erd 
 
 Elisa sprach : das bitte ich ! 
 
 dass dein Geist komen soil auf mich. 
 
 19. zwiefaltig zu Jehova Ehr 
 
 Elias sprach: es ist zwar schwar 
 doch wan du mich wirst sehen dann 
 auch deine bit geschehen kann! 
 
OF ALEXANDER MACK, JR. 109 
 
 12. But EHsha said to him : 
 
 As sure as God doth Hve, Til leave thee not. 
 Therefore they went with cheerfulness 
 With each other on their way. 
 
 13. Now there were also fifty men 
 Of prophets' sons who witnessed 
 As they with pleasure went along 
 Until the water they saw before them. 
 
 14. Elisha stopped at the Jordan 
 
 To see what there would now take place. 
 And on this river was revealed to him 
 The wonder-working hand of God. 
 
 15. Then Elijah, in his faith, 
 Wraps his mantle close together; 
 He strikes the water and it parts 
 And to its Maker thus does honor. 
 
 16. So they were led by God's own hand 
 Through the Jordan on dry land. 
 Well to him who in death's hour 
 Rightly knows this blissful passage. 
 
 17. When they had reached the other side, 
 The time of parting now drew nigh. 
 And so Elijah spoke: Ask now 
 
 What thou wouldst have me do for thee, 
 
 18. Before I shall from thee be taken 
 And shall no more be on the earth. 
 Elisha spoke: 'tis this I pray 
 That upon me may come thy spirit. 
 
 19. Doubly to Jehovah's honor 
 
 Elijah spoke: that is indeed quite hard,^ 
 But if thou seest me then 
 Thy prayer shall be fulfilled. 
 
110 THE RELIGIOUS POETRY 
 
 20. Wan's aber solte anderst seyn 
 wird deine Bit nicht treffen ein 
 als sie nun gingen und da er 
 noch redete so kahm daher. 
 
 21. ein Wagen der war feiierich 
 samt seinen Rossen wunderlich 
 und scheidete von aussen zwahr 
 die zwey ohl-kinder das ist war! 
 
 22. Weill Elias gen Himel fuhr 
 im Wetter und Elisa nur 
 
 auf erden noch sollt bleiben hie 
 doch sah' er alles an und schrie! 
 
 23. Mein Vatter, Vatter in der Hob 
 Israels Wagen ich nun seh' 
 und seine Reiter auch darzu 
 
 O gieb mir deines Geistes ruh! 
 
 24. Elia Mantel viel herab 
 
 zum Zeichen von der reichen Gab 
 die ihm sollt werden in der miih' 
 die ihn auf erden iibte hie! 
 
 25. Elisa hub den Mantel auf 
 
 und fiihrte fort den Glaubens-Lauf 
 recht mit Elia Geistes-Krafft 
 in der Propheten Ritterschafft ! 
 
OF ALEXANDER MACK, JR. Ill 
 
 20. But if it should be otherwise, 
 
 Thy prayer shall then not come to pass. 
 As they were walking and while he 
 Was speaking yet, there came along 
 
 21. A chariot which was fiery, 
 
 Its horses, too, were wonderful. 
 And truly it did separate 
 Outwardly these two anointed ones. 
 
 22. For Elijah went to Heaven 
 
 In a whirlwind and Elisha all alone 
 
 Was to remain on earth below, 
 
 But he viewed all and then cried out: 
 
 23. My Father, Father in the sky, 
 Tis Israel's chariot I now see, 
 
 The horsemen, too, which belong to it, 
 Oh grant me now Thy spirit's peace. 
 
 24. Elijah's mantle now fell down 
 As a token of the rich gifts 
 
 That were for him in his sore trials 
 Which troubled him here on earth. 
 
 25. Elisha raised the mantle up 
 
 And continued on his course of faith 
 Rightly with the power of Elijah's spirit 
 In the knighthood of the prophets ! 
 
112 THE RELIGIOUS POETRY 
 
 The following short poems are found written on 
 separate pages. They form no particular collection 
 nor do they appear to have any connection with any 
 other writings and with the one exception which ap- 
 
 Ein in Hoffnung gesungenes Liedlein vor eine 
 schwach-glaubige Seek. 
 
 Melodie: Meine Hoffnung stehet feste et. 
 
 Endlich wird es doch gelingen . 
 
 jeder Seele die Gott liebt! 
 
 Gott kann doch den Feind noch zwingen 
 
 der die schwachen Hertzen iibt 
 
 in der noth — selbst im Tod 
 
 schencket Gott sein Himmel-Brod! 
 
 2. Darum will ich es nun wagen 
 ich will thun was Gott gefalt 
 und von Hertzens-grund absagen 
 der betrog'nen Siinden-welt 
 
 Ehr und Freudt-Hass und neidt 
 Samt der gantzen Eytelkeit! 
 
 3. Jesus ist vor mich gestorben 
 ich bin seine arme Magdt 
 
 Er hat offt um mich geworben 
 nun hab ich Ihm zugesagt 
 hat's mein feind boss gemein't 
 ich lehn mich auf meinen freiind. 
 
 4. Endlich werd' ich aufgenomen 
 in dem reinen Hochzeits-Saal 
 
 wo man wird zusammen kommen 
 bey des Lammes Abendmal 
 da wird Wein-trostlich seyn ! 
 Dem man hier schenckt Wasser ein. 
 
OF ALEXANDER MACK, JR. 113 
 
 pears the date of their composition cannot be deter- 
 mined. The author seemingly jotted them down at 
 different times as they came into his mind without any 
 attempt at connection or unity of thought. 
 
 A little song sung in hope for a soul weak in faith. 
 
 Melody: My Hope Stands Firm. 
 
 1. Every soul that loves God 
 Will finally succeed ! 
 
 God can yet defeat the enemy 
 
 That brings temptation to weak hearts 
 
 In distress, — even in death 
 
 God grants His Bread of Heaven. 
 
 2. Therefore shall I now dare, 
 
 I shall do what pleases God, 
 And shall renounce with all my soul 
 This misguided world of sin, 
 Honor and pleasure, hatred and envy, 
 And also all the vanity. 
 
 3. Jesus has died for me, 
 I am His poor servant, 
 He has often sought me, 
 Now I have accepted Him, 
 
 And if my enemy has meant me harm 
 I entrust myself to my Friend. 
 
 4. Finally I shall be received 
 In the pure marriage-hall, 
 Where they will come together 
 At the supper of the Lamb, 
 
 And there wine will be a comfort 
 Which is here with water adulterated. 
 
114 THE RELIGIOUS POETRY 
 
 Melodie. Werde Munter Mein Gemuthe. 
 
 1. Heiite wollen wir Begraben 
 den unreinen Siinden-Leib 
 und nichts mehr zu schaffen haben 
 mit dem eitlen Zeitwertreib 
 derer welchen nichts Bewust 
 von der reinen Himels-Lust 
 Gottes-Sohn last uns aus Gnaden 
 nun zu seiner Hochzeit Laden. 
 
 2. Jesus hat im Tod durch sterben 
 eine Freystatt zugericht 
 sonsten miisten wir verderben 
 und umkomen im Gericht! 
 Nun nimt Er die Sunder an 
 Weill Er sie arlosen kann 
 
 von der Siind' und ihrem Saamen 
 darum lobet seinen Nahmen. 
 
 3. Jesus wiircket Reii im Hertzen 
 iiber alle Siind u. Schult 
 
 und sein Blut und Todes Schmerzten 
 Trostet uns mit Gottes-Huldt 
 Darum wollen wir nun frey 
 ohne alle Heucheleii 
 uns von Hertzen Ihm ergeben 
 Ihm zu sterben Ihm zu leben ! 
 
 4. Kann das Wasser iiberschwemen 
 in der Tauffe unssern Leib? 
 
 So kann Jesus von uns nehmen 
 
 alles Bose dass nichts Bleib 
 
 Jesus kann uns reinigen 
 
 und mit Ihm vereinigen 
 
 Wer sich seinem Tod kann geben 
 
 Der kann Ewig mit Ihm leben ! 
 
OF ALEXANDER MACK, JR. 115 
 
 Melody: Rejoice, Oh My Soul. 
 
 1. This day we shall bury 
 the impure, sinful body, 
 
 and have nothing more to do 
 
 with vain pastimes 
 
 of those to whom nothing is known 
 
 of the pure joys of Heaven. 
 
 The Son of God, in His mercy, ^ 
 
 is inviting us to His marriage. 
 
 2. Jesus, through His dying, 
 
 has prepared a refuge in death, 
 otherwise we should be destroyed 
 and perish in the great judgment! 
 Now He receives sinners 
 because He is able to redeem them 
 From their sins and their seed, 
 Therefore praise His name. 
 
 3. Jesus brings about repentance in our hearts 
 of all our sins and faults, 
 
 and His blood and death agonies 
 console us with the grace of God. 
 Therefore let us freely 
 without any hypocrisy 
 yield ourselves to Him heartily 
 to live and die for Him! 
 
 4. Is the water able to overflow 
 our body in baptism ? 
 So is Jesus able to take from us 
 all evil so that nothing may remain. 
 Jesus can purify us 
 and unite us with Him. 
 Whoever can yield himself to His death, 
 may live with Him forever. 
 
116 THE RELIGIOUS POETRY 
 
 5. Darum wollen wir mit eyien 
 folgen unsserm Bruder nach 
 in der Welt uns nicht verweillen 
 freiitig tragen unss're Schmach 
 seine Schmach ist unss're Ehr 
 Geben wir Ihm recht gehor 
 So wird Er mit Himmels-freiiten 
 Segnen unsser kurtzes Leiden! 
 
 DIE KONIGIN. 
 
 Gib mir mein Leben um meiner Bitte. 
 
 Die Ester libt ihr volck 
 
 und fiirchtet Gott darzu 
 
 da'um findet sie im Schloss 
 
 des Konigs keine Ruh! 
 
 Biss dass sie ihr Gebet 
 
 so herrlich hat verricht 
 
 dass alle Majestat 
 
 ihr Trost und Hilf verspricht ! 
 
 und mein volck um meines Begehrens willen. 
 
 DIE KLUGE JUNGFRAU. 
 
 Esther begehret' nichts den 
 
 was Hegai des Konigs Kamerer sprach 
 
 Esther 2 vers 15 
 Die kluge Seele hat nicht Lust 
 an falschem schmiicken, 
 Sie liebet Christi Rath 
 und folgt in alien Stiicken 
 Dem klugen Hegai 
 Dem treuen Salbungsgeist 
 Drum liebt der Konig sie 
 und ihr viel gunst erzeiigt 
 
 und 
 Esther fand Genade vor alien die sie ansahen. 
 
OF ALEXANDER MACK, JR. 117 
 
 5. Therefore let us hasten 
 to follow after our Brother. 
 In the world no longer tarry, 
 cheerfully bear our burden. 
 His shame is our honor, 
 let us hear Him attentively 
 and He will reward our short sufferings 
 With the joys of Heaven. 
 
 THE QUEEN. 
 
 Give me my life for my request. 
 
 Esther loves her people 
 
 And she fears, too, her God; 
 
 Therefore she finds no peace 
 
 In the palace of the king 
 
 Until that she her prayer 
 
 So splendidly brought forth 
 
 That all his majesty 
 
 Promises her comfort and help. 
 
 And my people for the sake of my request . . ? 
 
 THE WISE VIRGIN. 
 
 Esther required nothing but 
 
 What Hegai the king's chamberlain appointed. 
 
 (Esther 2: 15). 
 The wise soul has no delight 
 In false adornment. 
 It loves Christ's counsel 
 And obeys in all things 
 The wise Hegai 
 The faithful anointing spirit; 
 Therefore the King loves her 
 And shows her much favor, 
 
 and 
 Esther found favor in the eyes of all that be- 
 held her. 
 
118 THE RELIGIOUS POETRY 
 
 WIE MAN DEN PREIS GEWINNEN KAN. 
 
 Wer nicht wiirckt durch eigne Kraffte 
 Sondern durch des Hochsten Huld 
 Lernt durch glaubiges Geschafifte 
 Liebe, Damuth und Gedult 
 Wird in dem gewissen rein 
 und von Hertz und Sinnen klein 
 "^Faulheit, pracht und Lacker-Bissen 
 Meydet und ein Boss Gewissen 
 klagt sich allzeit selber an 
 der gewints bey jederman 
 
 DIE SCHONE RHAEL. 
 
 Schaffe mir Kinder 
 die Tugend ist zwahr schon 
 doch nicht gern lang allein 
 wo sie nicht soil vergehn 
 da muss sie f ruchtbahr seyn ! 
 wo nicht so sterbe ich ! 
 
 DIE REICHE ARMUTH. 
 
 Seelig sind die geistlich armen 
 Der Reichthum halt nicht stich 
 die Armuth nicht ernahrt 
 Der Arme betriigt sich 
 Wan er nicht Gott begeert 
 
 Der Mittelmassige 
 find nirgends keine Ruh! 
 Biss Niedrigkeit und Hoh' 
 ihm gleiche Dienste thu' ! 
 Dan das Himelsreich ist ihr! 
 
 *Instead of these lines, the two below had been written 
 ancl then crossed out: 
 
 Meydet Pracht und Lacker-Blssen 
 Faulheit und ein Boss Gewissen 
 
OF ALEXANDER MACK, JR. 119 
 
 HOW THE PRIZE IS TO BE WON. 
 
 He that labors not by his own powers 
 But through the favor of the Ahnighty 
 Learns through his pious occupation 
 Love, humiHty, and patience; 
 Becomes pure in conscience, 
 And humble in heart and spirit. 
 "^Slothfulness, pomp, and gluttony 
 Avoid, and an evil conscience 
 Always accuses itself. 
 Such a one obtains it in the case 
 of everyman . . . ? 
 
 BEAUTIFUL RACHEL. 
 
 Give me children. 
 
 Virtue, it is true, is excellent 
 
 But it does not like to be long alone. 
 
 If it is not to perish. 
 
 It must be fruitful ! 
 
 Otherwise, I shall die! 
 
 WEALTHY POVERTY. 
 
 Blessed are they that are poor in spirit, 
 
 Riches do not endure. 
 
 Poverty nourishes not, 
 
 The poor man deceives himself 
 
 Unless he seeks God. 
 
 The half-way kind of man 
 
 Finds nowhere any peace 
 
 Until lowliness and elevation 
 
 Serve him equally! 
 
 For Heaven is hers! (That is, the poor's.) 
 
 ♦Avoid pomp and gluttony, 
 Slothfulness, and an evil conscience. 
 
120 THE RELIGIOUS POETRY 
 
 December 1780 
 Der stellt sich selbst zum Biirgen ein 
 wo ich soil fors Gericht 
 und lehret mich gehorsam seyn 
 und wandlen in dem Licht. 
 Die Kunst blaht auf, Die Liebe baut 
 airs fallt zu Hauf wo Gottes Braut 
 nicht Koniglich regieret, O Lieb ! O Lieb, 
 mit deiner Handt, fiihr uns mit dir 
 am Liebens-Band : dann falsche 
 Lieb verfiihret! Amen. 
 
 Alexander Mack. 
 
 The edition of the Bible which Christopher Sower 
 issued in 1763 was received so favorably that it 
 brought him sufficient profits to enable him to put into 
 execution a plan which he had had for some time in 
 contemplation, namely, a plan for issuing a magazine 
 of religious and moral instruction, and distributing 
 it free among the people. This periodical with the 
 title, *' Ein Geistliches Magazien," was issued at ir- 
 regular intervals from 1763 or 1764 to 1772. It was 
 published in two series. The first series which is un- 
 dated contains fifty numbers, of which Alexander 
 Mack contributed numbers 34 and 36. Of the second 
 
 GEISTLICHES MAGAZIEN. NUM. 34. 
 
 And den Drucker des Geistlichen Magaziens in Ger- 
 man town. 
 Ich habe manches Stiick derselben mit Vergniigen 
 gelesen, habe aber bis daher noch nichts mit bey- 
 getragen, die Ursache aber kan ich selbst nicht griind- 
 lich wissen, noch viel weniger anzeigen. 
 
OF ALEXANDER MACK, JR. 121 
 
 December, 1780. 
 He, Himself, appears as bail 
 when I am taken before the court, 
 and He teaches me to be obedient 
 and to Uve in His light. 
 Art merely puffs up, love constructs, 
 all comes to naught unless God's Bride 
 rules in a royal way. O Love ! O love ! 
 Lead us with thee by thy hand, 
 by thy bands of love, for false 
 love misguides! Amen! 
 
 Alexander Mack. 
 
 series which is dated 1770, and contains fourteen num- 
 bers. Mack contributed numbers 9, 10, and 12. 
 
 This magazine, it should be noted, was the first of 
 its kind in America and among the first of periodicals 
 of any character issued in the New World. This pub- 
 lication stands as another worthy evidence of the en- 
 ergy and achievement of the Germans in America, 
 and a tribute to the zeal and early literary activity of 
 the Brethren. 
 
 Copies of this Geistliches Magazien, especially of 
 the second series, are exceedingly rare. 
 
 THE RELIGIOUS MAGAZINE. Number 34. 
 
 To the Publisher of the Religious Magazine in Ger- 
 
 mantown. 
 
 I have read with pleasure many an article in this 
 
 magazine but up to this time I have not contributed 
 
 anything. The reason why I have not done so I, my- 
 
122 THE RELIGIOUS POETRY 
 
 Solten die nachfolgende Reimen eine giitige Auf- 
 nahme finden, so mochten vielleicht ein ander mahl 
 wo der Herr das Leben verlangern wiirde, mehr ver- 
 gleichen folgen, unter dem Namen 
 
 Theophilus. 
 
 An meine lieben Teutschen Lands-Leute. 
 
 Es ist mir vor acht Tagen ein Stiickf aus der Penn- 
 sylvanier Chronick in Englischer Sprache von einem 
 guten Freund gegeben worden, darinnen war ein in 
 Reimen gesetzter Disputat zwischen einem Gelehrten 
 in London und einer Weibs-Person, dariiber wurde 
 bewogen in Teutscher Sprache ein unpartheyisches 
 Echo nachzusenden, wann es nehmlich dem Drucker 
 Geisthchen Magaziens wird gemiithlich seyn. 
 
 Man siehet Jesum wohl im Jordans-Flusse stehn, 
 Doch wan er rufft, komm her ! so will der Sunder 
 
 gehn, 
 Dahin, wo ihn der Geist der Welt bestandig treibt, 
 Wodurch er dann sein Kind und Sclave ewig bleibt. 
 
 Vernunfft spricht es war recht, 
 
 Gott sah' es gnadig an 
 
 Am Meister, doch am Knecht 
 
 Da bleibt es ungethan. 
 
 Spricht man, wie kommts dass ihr 
 
 Des Hochsten Rath verachtet, 
 
 Und gar nicht nach der Thiir 
 
 Des guten Schaf-Stalls trachtet? 
 
 Da findt sich grosse Kunst, 
 
 tThe article referred to is a poem of considerable length 
 printed in the Pennsylvania Chronicle (See files in the His- 
 torical Society of Pennsylvania), March 9th to 16th, 17,67, 
 and bears the title " To Lavinia." Lavinia is a young- woman 
 whom the author, ** Varronious," addresses relative to the 
 Heavenly call and the various excuses and disputes arising in 
 reply to that call. There is also a reply to Varronious by 
 Lavinia. As Mack suggests in his introduction, he reviews 
 in his poem many of these excuses and expressions of opposi- 
 tion arising everywhere from the spirit of worldliness as it 
 repels the spirit of Jesus in His attempts to redeem the 
 world. 
 
OF ALEXANDER MACK, JR. 123 
 
 self, scarcely know, much less am I able to explain 
 it. If the following rhymes find a kind reception, per- 
 haps another time, if the Lord prolongs my life, simi- 
 lar ones may follow under the name of 
 
 Theophilus. 
 
 To my dear German Countrymen. 
 
 A week ago a good friend gave me an article in 
 the English language taken from the Pennsylvania 
 Chronicle in which there was a debate, in rhyme, 
 between a learned man of London and a woman. I 
 have been moved to contribute in the German lan- 
 guage an impartial echo to this article provided of 
 course that it is acceptable to the publisher of the 
 Religions Magazine. 
 
 Though Jesus is seen standing in Jordan's stream, 
 and though He calls " come unto me," yet the sinner 
 chooses to go where the spirit of worldliness con- 
 stantly urges him and he thus becomes its child and 
 slave forever. Common sense declares that this was 
 rig'bt for God viewed it mercifully in the case of 
 the master, but in the case of the servant it was not 
 so. If one asks why it is that the counsel of the 
 Most High is ignored and that there is not even a 
 wish to see the door of the sheep-fold, the response is 
 skillful argument and words in plenty, in order that 
 
124 THE RELIGIOUS POETRY 
 
 Und Wort-Geprang genug, 
 
 Dass man mit Schein und Dunst 
 
 Bedecke den Betrug. 
 
 Man spricht, der Schatten muss 
 
 Dem Wesen gantzlich weichen, 
 
 Der Worte Ueberfluss 
 
 Kan bald das Ziel erreichen, 
 
 Das sich selbst hat gesteckt 
 
 Der ungestorbne Sinn, 
 
 Damit er sich bedeckt, 
 
 Und lebt so immerhin! 
 
 Doch ist die Sache nicht 
 
 Von einerley Gestalt, 
 
 Wodurch das Leben sich 
 
 Beschiitzet manigfalt, 
 
 Des Ungehorsams Schild 
 
 Muss als Gehorsam gleissen 
 
 Das falsche Schatten-Bild, 
 
 Muss rechtes Wesen heissen. 
 
 Der Hochmuth will noch eh' 
 
 Klein und demiithig seyn, 
 
 Als dass ihm was entgeh' 
 
 Von wahrer Tugendschein ! 
 
 Indessen muss die Warheit hie, 
 
 Noch stets ein Fremdling bleiben. 
 
 Bey Menschen die sich ohne Miih 
 
 Nach ihrem Namen schreiben, 
 
 Doch wem die Liebe Christi kan 
 
 Sein armes Hertz durchdringen, 
 
 Der hebet dann von selbsten an, 
 
 Ein neues Lied zu singen ; 
 
 Er sucht nicht Farben, Bild noch Schein, 
 
 Er will nur gern gehorsam seyn ! 
 
 Gehorsam ist der Stein 
 
 Von aller Welt verachtet, 
 
 Gehorsam ists allein, 
 
 Wornach der Glaube trachtet 
 
 Gehorsam ist der Schatz, 
 
OF ALEXANDER MACK, JR. 125 
 
 the sham may be concealed by appearance and pre- 
 tense. It is said that the shadow must yield to the 
 substance. Superabundance of words can soon at- 
 tain the goal which the immortal mind has set for it- 
 self so that it may adorn itself and thus live forever. 
 But the consideration of how life protects itself in its 
 various aspects is not of simple form. The shield of 
 disobedience must shine brilliantly as truth. The false 
 image must come to be known as the true being. 
 Pride must be decreased and humbled before it will 
 lose aught of the feigned appearance of true virtue. 
 Till this come to pass, truth must ever remain a 
 stranger here among men who think it not worth 
 while to call upon any name but their own. But he 
 into whose poor heart the love of Christ can come 
 begins involuntarily to sing a new song. He seeks 
 neither pretenses nor appearances, he is only eager 
 to be obedient. Obedience is the foundation rock 
 disregarded by the world. It is obedience alone that 
 faith aspires to. Obedience is the treasure which 
 lies buried deep beneath the field. It is the lack of 
 obedience that causes us to have no God. Disobedi- 
 ence, however, would like to be known as obedience. 
 
126 THE RELIGIOUS POETRY 
 
 Im Acker tief vergraben, 
 
 Gehorsams Gegensatz, 
 
 Macht, dass wir Gott nicht haben, 
 
 Doch Ungehorsam will 
 
 Audi gern Gehorsam heissen, 
 
 Diss ist der Zweck und Ziel 
 
 Von allem Schifft-Zerreissen, 
 
 Exempel und Gebott 
 
 War manchem klar und recht, 
 
 War er nicht sich zum Spott 
 
 Des Ungehorsams Knecht; 
 
 Dis reisst die auszre Christenheit, 
 
 In so viel wunderbahre Stiicker, 
 
 Und macht in dieser letzten Zeit, 
 
 So viele rahre Glaubens-Flicker ; 
 
 Man glaubt, was gar unglaublich ist, 
 
 Weil man des Unglaubs Sclave ist ; 
 
 Und bey dem allerschonsten Schein, 
 
 Bricht offt ein starcker Irthum ein ! 
 
 Der aussre Gottesdienst ist recht, 
 
 Wo man nicht ist der Siinden-Knecht 
 
 Der Inn're ist vortreflich gut, 
 
 Wo man sich nicht betriegen thut ! 
 
 Was hilfft uns aber aller Schein, 
 
 Wo wir nicht wahre Christen seyn? 
 
 Denckt, die ihr vor die Tauffe rechtet, 
 
 Und ihre Wiirde hoch verfechtet, 
 
 Ihr machts ja doch nicht wie ihr wisst, 
 
 Dass es von Gott befohlen ist, 
 
 Und die ihr von dem innerm redet, 
 
 Ist euer alter Mensch getodet? 
 
 Seyd ihr gecreutzigt so der Welt, 
 
 Dass euch ihr Glantz nicht mehr gefalt? 
 
 O alter Adam wo bist du ! 
 
 Wie siiss schmeckt dir die Fleisches-Ruh? 
 
 Will man ein neues Leben haben, 
 
 Muss man das alte erst begraben, 
 
 Sonst miiste Christi Todes-Pein, 
 
OF ALEXANDER MACK, JR. 127 
 
 This is the purpose and end of all distorting of the 
 Scriptures. Example and command would be clearly 
 understood by many a one if he were not, in mockery 
 of himself, a servant of disobedience; this rends ex- 
 ternal Christianity into so many curious divisions, and 
 produces in these latter days so many extraordinary 
 menders of the faith. One believes what is wholly un- 
 believable because one is the slave of unbelief. With 
 the most beautiful pretense of truth there often comes 
 a mighty error. The outward observance of worship 
 is right where one is not the slave of sin. The inner 
 life with God is good beyond all else when one does 
 not deceive oneself. Of what use is all this self-de- 
 ception if we are not true Christians? Think, you 
 who plead for baptism and so strongly defend its 
 worth, you after all do not act in accordance with 
 what you know, namely, that God has ordered it thus. 
 And those of you who talk so much of the inner life, 
 have you put away your old self? Have you suffered 
 such crucifixion on account of the world that its glam- 
 or does not please you any more? Oh, old Adam, 
 where are you? How well do you enjoy the peace of 
 the flesh? If one desires to have a new life one must 
 first bury the old one, otherwise the death agony of 
 Christ could be nothing but a delusion. 
 
128 THE RELIGIOUS POETRY 
 
 Ein bloses Schatten-Bild nur seyn! 
 
 Wird dieses nicht recht betracht 
 
 So bleibt die Wahrheit ein Verdacht; 
 
 Der eine will, dass Kinder-Tauffen 
 
 Nun allerdings nothwendig sey, 
 
 Als konte er den Himmel kauffen, 
 
 Vor einen andern ohne Scheu, 
 
 Und das nach menschlichem Gebott, 
 
 Wodurch die Wahrheit wird verspott. 
 
 Ein andrer riihmt sich hoher Gaben, 
 
 Will tauffen iiber Element, 
 
 Will gar kein auszres Wasser haben, 
 
 Als mans der Knecht viel besser kont, 
 
 Als er der Meister selbst getrieben, 
 
 Wo ist die Unschuld doch geblieben? 
 
 Wie waren doch die Christen-Leut, 
 
 So selig in der ersten Zeit, 
 
 Sie dienten Gott mit Lust und Freude, 
 
 In wahrer Hertzens Niedrigkeit; 
 
 Man sah' sie zwar ins Wasser gehen, 
 
 Doch blieben sie in Geistes-Krafft, 
 
 Der Satan konte nicht bestehen, 
 
 Bey ihrer Helden-Ritterschafft ; 
 
 Sie konten offt das Mahl geniesen, 
 
 Mit Jesu Christo innerlich, 
 
 Sie liesen sichs auch nicht verdriesen, 
 
 Mit seinen Jiingern ausserlich 
 
 Zu brechen das Gemeinschafifts-Brod, 
 
 Verkiindigende seinen Tod; 
 
 Der auszre Mensch der lag im sterben, 
 
 Der Innre war in Gottes-Reich, 
 
 Als Gottes-Kind und Himmels-Erben, 
 
 Da griinte Jesse edler Zweig. 
 
 Da sah' man Friichte, da war Leben, 
 
 Das Gottes Geist allein kont geben ; 
 
 Wie kont man sich so leicht vergleichen, 
 
OF ALEXANDER MACK, JR. 129 
 
 If this is not viewed in the right light truth will 
 always be misjudged. One man insists that infant 
 baptism is, of course, absolutely essential as though 
 he could in this audacious way purchase Heaven ahead 
 of another. This is in accordance with the demands 
 of men whereby mockery is made of truth. Another 
 man boasts of the possession of a higher power; he 
 pretends to baptize without the element. He will not 
 use any water at all as if he, the servant, could do 
 much better than the Master himself had done. Where 
 then is purity of heart? How great wjas the hap- 
 piness of the Christian people in the early days ! 
 They served God with eagerness and joy in real 
 humility of heart. Although they were seen going in- 
 to the water, never-the-less they remained in full 
 possession of their mental and piritual faculties. 
 Satan's power could not grow in the face of their 
 heroic knighthood. They could often partake of 
 that supper with Jesus Christ within. They likewise 
 found happiness in breaking with His disciples the 
 Communion Bread which signifies His death. While 
 the outer man lay in death, the inner man was in the 
 kingdom of God as God's child and Heaven^s heir; 
 then the noble branch of Jesse flourished. Then one 
 beheld fruits, then there was life such as only the 
 spirit of God could give. How is it possible that one 
 can so lisfhtlv compare himself with God in all this 
 
130 THE RELIGIOUS POETRY 
 
 In allem Disputat und Streit, 
 Wann wir nur suchten zu erreichen, 
 Der ersten Christen Redlichkeit, 
 Ein griindliches zu Gott bekehren, 
 Solt Tausend gute Dinge lehren ! 
 
 VON DER FREYHEIT ZU 
 GEDENCKEN. 
 
 Viel schatzen sich Freydencker hie, 
 
 Die sich zu sehr betriegen, 
 
 Und sie sich mit grosser Miih, 
 
 Vor fremder H^rrschafft biegen, 
 
 Wo aus der grauen Ewigkeit, 
 
 Ein Schwindel-Geist herfiir gedrungen, 
 
 Der in dem Mittelpunckt der Zeit, 
 
 Des Menschen Wachtsamkeit bezwungen, 
 
 Dass mancher schlafft, und nicht mehr merckt, 
 
 Was sein Gemiith schwacht oder starckt; 
 
 Da traumet mancher er sey frey, 
 
 Kont die Betrachtung lencken, 
 
 Auf jeden Vorwurff, ohne Scheu, 
 
 Durch ein gantz freyes Dencken, 
 
 Und dient doch nur dem falschen Bild, 
 
 Das sein Gemiithe hat erfiillt. 
 
 Der Traum sind viel, und mancherley 
 
 Sind die Betriigereyen, 
 
 Wodurch man sich denckt franck und frey, 
 
 Bey tausend Sclavereyen, 
 
 Wo im Gemiith, der Irthum bliiht, 
 
 Lasst sich der Geist gern Binden, 
 
 Und wird ein Knecht der Siinden. 
 
 Der Atheist denckt, er denck frey, 
 
 Wann er denckt, dass kein Gott nicht sey, 
 
 Und weiss nicht, dass er sich zum Spott, 
 
 Muss dienen einem falschen Gott, 
 
 Der Tag und Nacht darauf bedacht, 
 
 Dass er den Geist zum Sclaven macht. 
 
OF ALEXANDER MACK, JR. 131 
 
 disputing and strife! If only we would attempt to 
 attain the simple integrity of the early Christians! 
 A thorough conversion to God should teach a thou- 
 sand good things. 
 
 CONCERNING FREEDOM OF THOUGHT. 
 
 Many here on earth consider themselves freethink- 
 ers who deceive themselves greatly and they take 
 great pains to bow before strange authority. Where 
 out of dim and distant eternity a spirit of deception 
 has come forth which in the midst of time has over- 
 come the watchfulness of men so that many a one 
 falls asleep and no longer notes what weakens or 
 strengthens his soul, there many a one dreams that 
 he is free; that he is able to turn the discussion to 
 any subject without fear because of his free thinking. 
 And yet he is but serving the false image which has 
 taken possession of his soul. There are many dreams 
 and there are many kinds of deceptions by means of 
 which one considers himself free and independent. 
 Through a thousand kinds of slavery in which error 
 flourishes in the soul does the mind delight in being 
 bound, and thus it becomes a servant of sin. The 
 atheist thinks that he is free when he believes that 
 there is no God. He does not know that in mockery 
 of himself he must serve a false God whose aim it 
 IS by day and night to enslave the soul. Let him who 
 would be free in thought consider well, otherwise he 
 is already the slave of error, or error will surely make 
 
132 THE RELIGIOUS POETRY 
 
 Wer frey will dencken, der denck recht, 
 
 jSonst ist er schon des Irthums Knecht 
 
 |Sonst macht der Irthum ihn zum Knecht. 
 
 Was hilfft es aber einen Sclaven, 
 
 Wann er gedencket, ich bin frey, 
 
 Da ihm sein Meister gibt zu schaffen, 
 
 Und treibt zur Arbeit ohne Scheu? 
 
 Doch keine Knechtschafft ist so schlecht, 
 
 Als wo man ist der Siinden-Knecht. 
 
 Der 'Geitzige denckt, er dencke frey, 
 
 Wann er erdichtet Liigen, 
 
 Dass er den Armen ohne Scheu 
 
 Kan drucken und betriegen, 
 
 O arme Siinden-Sclaverey, 
 
 Wer bricht dis zehe Joch entzwey? 
 
 Die Geilheit will auch dencken frey, 
 
 Und muss sich doch verstecken, 
 
 Der Ehbruch spricht: Bey meiner Treu! 
 
 Dass mich die Wande decken. 
 
 Der Dieb will frey seyn, bis er wird 
 
 In das Gefangen-Hausz Gefiihrt! 
 
 Der Trunckenbold will dencken frey, 
 
 Und alle andre richten, 
 
 Dabey lasst er sich ohne Scheu, 
 
 Von seinem Feind zernichten, 
 
 Der ihn so hart gefangen fiihrt, 
 
 Dass er offt Sinn und Witz verliert 
 
 Der Zornige denckt frey und franck, 
 
 Ich basse alien Streit und Zanck, 
 
 Doch wann man mich veraffrontiert ; 
 
 So wird mein Hertze gleich geriihrt, 
 
 Ich kans nicht leiden, dass man mir, 
 
 Nicht zu lasst kommen mein Gebiihr. 
 
 Der Hochmuth will auch dencken so, 
 
 Dass er der Freyheit werde froh, 
 
 Drum soil ihm alles gross und klein, 
 
 Gantz Kindlich und demiithig seyn, 
 
 Und also briistet er sich sehr. 
 
OF ALEXANDER MACK, JR. 133 
 
 him its slave. Of what avail is it to a slave to 
 think '' I am free " if his master gives him work to 
 do and drives him relentlessly to it. But no bondage 
 is so hard to bear as that in which one is the servant 
 of sin. The miser believes that he is exercising free 
 thought when he invents lies so that he may merci- 
 lessly oppress and deceive the poor. Oh wretched 
 sin-bound slavery, who will break this unyielding yoke 
 asunder? Wantonness also claims to be free in 
 thought and yet it must ever conceal itself. Adultery 
 says by my troth may the walls hide me. The thief 
 claims that he is free until he is being led into prison. 
 The drunkard claims that he is free in thought and he 
 passes judgment upon all others, meanwhile he un- 
 hesitatingly allows himself to be destroyed by his 
 enemy which holds him so firmly bound in its grasp 
 that he often loses both his senses and his wits. The 
 quick-tempered man thinks freely and frankly, " I 
 hate all strife and quarreling, but if any one offers me 
 too great an affront my feelings are moved at once. 
 I can not endure that any one should prevent me from 
 getting my just dues." The proud man also wants to 
 think in such a way that he may enjoy freedom; 
 therefore everything both great and small has to be 
 childlike and humble before him, and he vaunts him- 
 
134 THE RELIGIOUS POETRY 
 
 Und raubt dem Hochsten Gott die Ehr; 
 
 Doch wo man ihn nicht batet an, 
 
 Da ist er dann gar iibel dran, 
 
 Dann Gottes Rath, Gebott und Recht, 
 
 Dass diinckt ihn allerdings zu schlecht. 
 
 Der Affterredner dacht gern frey, 
 
 Wann er nicht miist frey sagen, 
 
 Bis ihm begegnet Lieb und Treu, 
 
 Dann will sein Hertz verzagen, 
 
 Was andern Menschen trostlich ist, 
 
 Das ists, was ihm sein Hertze frisst; 
 
 Kommt nur die Wahrheit an den Tag, 
 
 So stincket er von Spott und Schmach, 
 
 Frag nicht, warum er Unflath frisst, 
 
 Weile er des Satans Bote ist. 
 
 Sagt mir was all solch dencken sey, 
 
 Sind es nicht lauter Traume? 
 
 Wodurch betrogne Phanthasey, 
 
 Bewegt wird als durch Zaume, 
 
 Gezogen von verborgner Hand; 
 
 Zu lauter Jammer Spott und Schand ! 
 
 Und wxil ichs schon einmal gewagt. 
 
 So sey es noch einmal gesagt, 
 
 Wer frey wall dencken, der denck recht, 
 
 Sonst ist er schon des Irthums Knecht ! 
 
 Was hilfft Betrug, und Teuscherey? 
 
 Nichts als die Wahrheit macht uns frey! 
 
 Und weil der Wahrheit Glantz und Macht, 
 
 Die Tugend stets herfiihr gebracht, 
 
 Die sich uns selbst gern ofifenbahrt, 
 
 So ist sie von sehr guter Art ! 
 
 Sie Thut durch der Propheten Mund, 
 
 Uns Gottes Willen reichlich kund, 
 
 Sie zeigt durch der Apostel Schaar, 
 
 Was lange Zeit verborgen war. 
 
 Wer Wahrheit liebt, den Macht sie loss, 
 
OF ALEXANDER MACK, JR. 135 
 
 self greatly and robs Almighty God of honor. But 
 in case one does not pay great respect to him he is 
 then very badly off. He thinks altogether too lightly 
 of God's counsel, of His commandments and of His 
 justice. The back-biter would be glad to be free 
 in thought if he were not obliged to speak openly. 
 When he meets with love and faithfulness then his 
 courage forsakes him. That w<hich is comforting to 
 other people is the very thing which gnaws at his 
 heart. If truth but come to light he is foul with 
 mockery and disgrace. Do not ask why he devours 
 foulness, it is because he is Satan's messenger. Tell 
 me what all such thinking is. Is it not mere idle 
 dreaming by which the deceived imagination is driv- 
 en, as if by reins held in unseen hands, to misery and 
 scorn and ignominy? And as I ventured to state be- 
 fore, I state here again, he who would be free in 
 thought must think aright, otherwise he is already the 
 slave of error. Of what avail is deceiving and de- 
 ceit? Nothing but truth can make us free. And be- 
 cause virtue has always brought forth the light and 
 power of truth which cheerfully reveals itself to us, 
 it is therefore a most excellent thing. It reveals to 
 us fully, through the mouth of the prophets, the will 
 of God and reveals through the company of Apostles 
 what has been so long concealed. Him, who loves 
 truth, will it set free from error out of the lap of truth 
 
136 THE RELIGIOUS POETRY 
 
 Vom Irthum aus der Wahrheit Schoos, 
 Ernahrt ihn als ein liebes Kind, 
 Bis er der Wahrheit Schatze findt: 
 Und wann er dann durch Sie wird reich, 
 So hilfft sie ihm zum Konigreich, 
 Und schencket ihm der Wahrheit, Lohn, 
 Das ist der wahren Freyheit-Krohn. 
 
 Theophilus. 
 
 Ich verhoffe der geneigte Leser wolle mir nicht 
 vor Uebel nehmen, dass ich mir den Namen Theo- 
 philus zueigene, welches so viel bedeudet, als einer 
 der Gott liebet und ehret, dann vor erst eigne ich 
 mir denselben zu in einer lebendigen Hoffnung, um 
 taglich mehr und mehr ein solcher zu werden der 
 Gott hertzlich liebet und ehret, zum andem, so eigne 
 ich mir solchen Namen nicht zu auf eine Partheyische 
 und eigenliebige Weise, sondern in einer gemein- 
 schafftlichen Hoffnung, dass noch mehr solcher Theo- 
 philus hin und wieder zerstreuet sind, whelche gleich- 
 fals eine solche selige und lebendige Hoffnung in ihren 
 Hertzen haben, taglich mehr und mehr wahre lieb- 
 haber Gottes zu werden, und solchen sollen auch diese 
 Reimen zu einer redlichen Priifung zugeschrieben, 
 und nachst Gott Uebergeben seyn. 
 
 GEISTLICHES MAGAZIEN. Num. 36. 
 
 Werthe Freunde und Mitpilger! 
 
 Nachdem sich vor einigen Jahren in Pennsylvanien 
 eine Seuche des Gemiiths angebotten, wodurch unter- 
 schiedliche PersonGn sind hingerissen worden sich 
 selbst zu entleiben, so hat solches wie billig, bey red- 
 lichen Gemiithern eine gebiihrliche Traurigkeit verur- 
 sachet; weilen aber nicht alle Seuchen ansteckend 
 sind, hatte man solches am wenigsten von dieser 
 Seuche vermuthen sollen, biss man neulich mit vollem 
 Beweiss ist iiberwiesen worden, dass auch diese 
 Seuche ansteckend ist, dahero hat euer treugesinneter 
 
OF ALEXANDER MACK, JR. 137 
 
 and it will nourish him as a beloved child until he 
 finds the treasures of truth. When he becomes rich 
 through them it will help him into the kingdom and 
 will present him with truth's reward. This is the 
 crown of true freedom. 
 
 Theophilus. 
 
 I hope that the kind reader will not take it amiss 
 that I have assumed the name Theophilus, which sig- 
 nifies one who loves and honors God. In the first 
 place I assume the name in the living hope of becom- 
 ing daily more and more such a one who loves and 
 honors God with all his soul. Secondly, I assume the 
 name not in any partisan or selfish spirit but in the 
 general hope that there may be found in the com- 
 munity many more such Theophilus' who hold in 
 their heart a similar blessed and living hope of be- 
 coming day by day greater lovers of God. To such 
 these rhymes are dedicated for their honest approval 
 and with God's blessing transmitted. 
 
 THE RELIGIOUS MAGAZINE, 
 Number 36. 
 Worthy Friends and Fellow Pilgrims: 
 
 Several years ago a disease of the soul manifested 
 itself in Pennsylvania, whereby different persons were 
 led to destroy their own lives, and this justly caused 
 a corresponding sadness of spirit on the part of right 
 minded natures. But since not all pestilences are con- 
 tagious, one would have supposed it to be the case 
 least of all with this disease. Recently, however, am- 
 ple proof has been forced upon us that this disease, 
 too, is contagious. On this account, your fellow pil- 
 
138 THE RELIGIOUS POETRY 
 
 Mitpilger gedacht den letzt vorgekommenen Trauer- 
 fallen diese Reimen nach zuschicken, in der guten 
 Hoffnung einigen in unrechtmassiger Trauren ge- 
 rathene Gemiither aiis dem Trauer-H'ause heraus zu 
 locken, und unter dem Segen Gottes auf bessere Ge- 
 dancken zu bringen. 
 
 Wer eine bose That 
 Noch schmiicken thut und loben, 
 Der giebt zum Bosen Rath, 
 Und zeigt die starcksten Proben, 
 Dass er des Bosen Freund, 
 Und hart gefesselt ist 
 Von Satans Schlangen-List, 
 Zu seyn der Tugend Feind! 
 
 2 
 
 Wer einen Selbst-Mord nicht 
 Vor Boss kan lassen gelten, 
 Dem scheint ein Dunckel Licht 
 Aus finstern Todes-Welten, 
 O hiite dich mein Freund 
 Vor diesem schlechten Looss ! 
 Es fait dem Tod in Schooss 
 Und kommt von Gottes Feind. 
 
 3 
 
 Wer also reden will 
 Dass er viel Freunde habe, 
 Der schweige lieber still 
 Und spahre seine Gabe 
 Biss zur gelegnen Zeit. 
 Doch wer den Nachsten liebt, 
 Dem wird sein Hertz betriibt 
 Und wagt sich in den Streit. 
 
OF ALEXANDER MACK, JR. 139 
 
 grim, in harmony with our faith, has been prompted 
 to express his thoughts on these most recent lament- 
 able instances in the following verses, with the sin- 
 cere hope of luring some poor souls, who are er- 
 roneously dwelling in sadness, from out their house 
 of mourning, and of leading them, with God's bless- 
 ing, to better thoughts. 
 
 Whosoever does an evil deed 
 And praises and adores it, too, 
 He advises evil doing; 
 He also shows the strongest proofs 
 That he is the friend of evil. 
 And that he is strongly bound 
 By Satan's serpent cunning 
 To be the enemy of virtue. 
 
 2 
 
 For him who does not consider self-destruction 
 
 As a thing of evil, 
 
 There shines but a dim light 
 
 From out the gloomy realms of death. 
 
 Oh guard yourself, my friend. 
 
 From this unhappy fate 
 
 Which leads to the lap of death 
 
 And comes from the enemy of God. 
 
 3 
 
 Who, therefore, has a mind to say 
 
 That he possesses many friends 
 
 Let him rather keep silent 
 
 And save his gift of speech 
 
 Until a mora befitting time. 
 
 But whosoever loves his neighbor 
 
 Will have his heart disturbed 
 
 And he will venture into the struggle; 
 
140 THE RELIGIOUS POETRY 
 
 4 
 Doch niclit mit Fleisch u. Blut, 
 Auch nicht mit Fleisches-Waffe ; 
 Mit solchen hat der Muth 
 Des Glaubens nichts zu schaffen, 
 Wer Lust zum Zancken hat, 
 Der mercke dis mit Fleiss, 
 Dass man nicht solche Weiss 
 In Gottes Kirche hat! 
 
 5 
 Das Leben so uns Gott 
 Aus freyer Gunst gegeben, 
 Das solt vor seinem Tod. 
 Erst Gott zu Ehren leben! 
 Wer dieses Ziel erreicht, 
 Dem fallt ein herrlich Looss 
 In seines Glaubens Schooss, 
 Wie uns die Schrifft bezeugt. 
 
 6 
 
 Zwar viele leben hie 
 Dass sie Gott sehr verachten, 
 Und seine Gnaden-Miih 
 Fiir lauter Nichts achten, 
 Doch unser Gott will nicht 
 Des armen Siinders Tod, 
 Drum giebt er ihm des Brod 
 Und mildert sein Gericht. 
 
 7 
 Durch Jesu Christi Tod, 
 Durch Jesu Christi Wunden, 
 Hat Gott der Seelen-Noth 
 Und Wunden sebst verbunden ; 
 Auf dass wir seine Treu 
 Dabey erkenten doch, 
 Und vor dem sanfften Joch 
 Nicht weiter waren Scheu. 
 
OF ALEXANDER MACK, JR. 141 
 
 4 
 
 But not with flesh and blood 
 
 And not with carnal arms : 
 
 With such the courage of faith 
 
 Has nothing whatever to do. 
 
 But whoever has desire for more quarreling 
 
 Let him mark this with care 
 
 That such is not the way 
 
 Within the church of God. 
 
 5 
 This life which God has given us 
 Out of His great favor 
 Should live to first honor God 
 Before its death. 
 He who attains this goal 
 To him shall come a glorious end 
 In the midst of his faith 
 As the Scriptures bear us witness. 
 
 6 
 
 Indeed many live here so 
 That they greatly dishonor God. 
 And His mercy and His sacrifice 
 They consider the merest nothingness. 
 But our Lord does not wish 
 The death of a poor sinner ; 
 He gives him bread therefore 
 And is lenient in His justice. 
 
 7 
 
 Through the death of Jesus Christ 
 
 Through the wounds of Jesus Christ 
 
 God himself has bound 
 
 The agony and the wounds of the soul 
 
 In order that we might surely know 
 
 His faithfulness; 
 
 And that we might not be affrighted 
 
 By His easy yoke. 
 
142 THE RELIGIOUS POETRY 
 
 8 
 
 Des Satans Joch driickt schwer 
 O armer Sunder, hore ! 
 Und dich nach Christi Lehr 
 Zu deinem Schopffer kehre; 
 Nim wahr der Gnaden-Zeit, 
 Versaume nicht das Heut, 
 Dein Ende ist nicht weit, 
 Es folgt die Ewigkeit. 
 
 9 
 
 So zeuget Gottes-Schrifft, 
 So wiinschen alle Dinge 
 Die Gottes Hand gestifft, 
 Dass es dem Herrn gelinge : 
 Die Sonn, des Mondes Licht, 
 Die Sterne gross und klein, 
 Die sagen insgemein, 
 Vergesst den Schopffer nicht. 
 
 10 
 Spricht nicht ein jeder Tag, 
 Wo ist die Nacht gebHeben? 
 Gleich wie die Nacht auch sprach, 
 Ich hab den Tag vertrieben. 
 So drangt und treibet sich 
 Und stiirtzt die kurtze Zeit, 
 Ins Meer der Ewigkeit, 
 O Mensch bedencke dich! 
 
 11 
 
 Das Wasser laufft ins Meer 
 Und last sich nirgends binden, 
 Es fliesset hin und her, 
 Die Tiefe auszufinden, 
 Die Strohme eilen fort, 
 Und dringen zu dem Ziel, 
 Wie es der Schopft'er will, 
 Sie folgen seinem Wort. 
 
OF ALEXANDER MACK, JR. 143 
 
 8 
 
 The yoke of Satan is heavy to bear 
 O poor sinner, take much care, 
 And turn to the teaching of Christ. 
 Turn to your Creator, 
 Avail yourself of this time of grace 
 Be not unmindful of today, 
 Your end is not far distant, 
 And then follows eternity. 
 
 9 
 Thus the word of God bears witness 
 Thus it is the desire of all things 
 Which the hand of God established 
 That the Lord shall forever prosper. 
 The sun, the light of the moon. 
 The stars both great and small. 
 They all in common say 
 Forget not thy Creator. 
 
 Does not each day declare 
 '' Where has the night lingered ? " 
 Just as the night moreover says 
 " I have driven awiay the day." 
 So our brief time urges and drives 
 And thrusts itself 
 Into the sea of eternity. 
 O man, pause and consider. 
 
 11 
 
 The waters run into the sea 
 And can't be anywhere confined, 
 They flow hither and thither 
 To seek the ocean. 
 The mighty rivers hasten onward 
 And hurry toward their goal. 
 As is the will of their Creator 
 They are obedient to His word. 
 
144 THE RELIGIOUS POETRY 
 
 12 
 
 Die Herbst- und Friihlings-Zeit, 
 Der Sommer und der Winter, 
 Der Elementen Streit 
 Verfolgt die armen Sunder. 
 Ach ! ach ! die kurtze Zeit ! 
 Sie kiirtzt sich taglich ab, 
 Man jagt uns in das Grab, 
 Und in die Ewigkeit! 
 
 13 
 
 Man stiirtzt uns aus der Zeit 
 Gleich schnellen Wasser-Giissen, 
 Ins Meer der Ewigkeit, 
 Da wir doch bleiben miissen, 
 O Sunder dencke doch! 
 Fall deinem Gott zu Fuss, 
 Durch Glauben und durch Buss, 
 Dieweil du lebest noch. 
 
 14 
 
 Die Blumen mancherley, 
 Die Krauter in den Feldem, 
 Das diirre Kraut und Heu, 
 Die Blatter in den Waldern, 
 Die zeigen allzumal 
 Von der Verganglichkeit, 
 Und von der kurtzen Zeit 
 Zu einer grossen Wahl. 
 
 IS 
 
 Wer Gott zum Freund erwahlt 
 In diesem kurtzen Leben, 
 Des Tage sind gezahlt 
 Von dem, der uns gegeben 
 Das Leben und die Zeit, 
 Samt Ehre, Haab und Gut, 
 Gliick, Segen, Muth und Blut, 
 Zum Gliick der Ewigkeit. 
 
OF ALEXANDER MACK, JR. 145 
 
 12 
 
 The autumn and the spring time, 
 The summer and the winter, 
 The struggle of the elements 
 Pursue the poor sinner! 
 Alas, alas, the too brief time 
 Grows every day still briefer. 
 We are driven into the grave 
 And into eternity! 
 
 13 
 
 We are hurled out of time 
 Like swift torrents of water 
 Into the sea of eternity 
 Where we must forever stay. 
 Q sinner, pause and ponder 
 Fall down before your God 
 In faith and in repentance 
 While you are yet allowed to live. 
 
 14 
 
 The many kinds of flowers, 
 
 The plants out in the fields. 
 
 The dried herbs and the grass, 
 
 The leaves in the fore'^ts, — 
 
 All these together testify 
 
 To the transitoriness of things 
 
 And to the brief space of time 
 
 In which to make so great a choice. 
 
 15 
 
 He who chooses God for his friend 
 
 In this short life 
 
 Has his days all counted 
 
 By Him who has given us 
 
 Life and time, 
 
 Together with honor and fortune and goods, 
 
 Happiness, blessing, courage and strength 
 
 For the enjoyment of eternity. 
 
146 THE RELIGIOUS POETRY 
 
 16 
 Wem Gottes Rath gefallt, 
 Wer Gottes Wege liebet, 
 Der wird zwar in der Welt 
 Durch mancherley geiibet, 
 Doch Gottes Gnaden-Bund 
 Bringt reichlich wieder ein, 
 Des Lebens Schmertz und Pein, 
 In einer eingen Stund. 
 
 17 
 Wer Gott im Glauben fasst, 
 Und in der Liebe bindet, 
 Der ists, der alle last, 
 Im Seegen iiberwindet. 
 Der Tod der Heiligen 
 1st werth geacht darzu, 
 Wodurch sie in die Ruh 
 Zu Gottes Freud eingehn. 
 
 18 
 
 Wann nun ein Menschen-Kind 
 In diesem kurtzen Leben, 
 Sich hin und her besinnt 
 Wem er sich soil ergeben, 
 Gott oder seinem Feind, 
 So ist der Tage Zahl 
 Zu dieser grossen wahl 
 Bestimmt von seinem Freund. 
 
 19 
 Desgleichen wer dem Feind 
 Mit alien Krafften dienet, 
 Und sich nicht mit dem Freund 
 Zu rechter Zeit versohnet, 
 Dem halt Gott vor die Buss, 
 Und giebt ihm Zeit darzu, 
 Dass er noch Busse thu, 
 Eh er verderben muss. 
 
OF ALEXANDER MACK, JR. 147 
 
 16 
 To him who is pleased with God's counsel, 
 To him who loves the ways of God, 
 Though he be disciplined in this world 
 In very many ways. 
 To this one God's covenant of grace 
 Brings many rich returns 
 For all life's pain and misery 
 In one single hour. 
 
 17 
 
 He who holds to God in faith 
 
 And clings to Him in love 
 
 He it is who overcomes 
 
 His every burden with God's grace. 
 
 The death of holy men 
 
 Is worth our giving heed 
 
 By what means they enter into rest 
 
 To the great joy of the Lord. 
 
 18 
 When now a child of man 
 In this brief course of life 
 Considers over and over 
 To whom he ought to yield himself, 
 To God or to his foe, 
 Then is the length of time 
 For this great choice 
 Determined by his Friend. 
 
 19 
 Likewise of him who serves the enemy 
 With all his might and power, 
 And does not reconcile himself 
 With his Friend at the right time 
 God demands repentance, 
 And also grants him time for it 
 That he may yet do penance 
 Before he is forever lost. 
 
148 THE RELIGIOUS POETRY 
 
 20 
 Wer aber Busse thut, 
 Und kampfet mit der Siinde, 
 Dem macht Gott selber Muth, 
 Auf dass er iiberwinde; 
 Zeigt ihm die edle Kron 
 Und wiegt ihm so die Zeit, 
 Dass er in diesem Streit 
 Das Kleinod bringt darvon. 
 
 21 
 
 Drum solten wir die Zeit 
 Sehr hoch und kostlich achten, 
 Ach was uns Gott anbeut, 
 Das last uns nicht verachten! 
 Wer ist der eine Woch 
 Sich selber geben kan? 
 Mein lieber nims doch an, 
 Was dir Gott schencket noch! 
 
 22 
 
 Ach manches Jahr ist hin, 
 Und mancher Tag verschwunden, 
 Hat nun dein Hertz und Sinn 
 Dein Gliick noch nicht gefunden, 
 Sprich, ich hab schlecht gesucht, 
 Doch es ist lobens-werth, 
 Dass Gott noch Zeit beschehrt 
 Zu bringen bessre Frucht! 
 
 23 
 Wer wolt mit eigner Hand 
 Die kurtze Zeit verkiirtzen ! 
 Und sich mit Spott und Schand 
 Selbst ins Verderben stiirtzen, 
 Da Gottes Treue Hand 
 Noch ausgerecket ist, 
 Und ihm noch Lebens-Frist 
 Hochst-giinstig zuerkant ! 
 
OF ALEXANDER MACK, JR. 149 
 
 20 
 
 But to him who does repent 
 And struggles with his sins, 
 God, Himself, gives encouragement 
 In order that he conquer. 
 He reveals to him the noble crown 
 And metes out for him the time 
 So that he in this bitter strife 
 May win the precious jewel. 
 
 21 
 
 Therefore we should value time most highly 
 
 And deem it of great worth. 
 
 Oh, that which God is offering us 
 
 Let us not despise! 
 
 Who is it that can grant himself 
 
 One single week? 
 
 My dear friend, accept then pray 
 
 What God still offers you. 
 
 22 
 
 Ah, many a year has passed 
 
 And many a day has gone, 
 
 But if your heart and mind 
 
 No happiness have found 
 
 Then say, " I have but weakly sought. 
 
 But it is worthy of all praise 
 
 That God still grants me time 
 
 To bring forth better fruit." 
 
 23 
 
 Who would with his own hand 
 Shorten his brief time, 
 And with disgrace and shame 
 Hurl himself into destruction, 
 While God's trusty hand 
 Is still stretched out to him 
 And while a longer life 
 Is graciously allowed to him? 
 
150 THE RELIGIOUS POETRY 
 
 24 
 
 Zwar sieht's offt dunckel aus 
 In diesem schwachen Leben, 
 Doch der ins Trauer-Hauss 
 Dis Leben hat gegeben, 
 Der kan durch seine Hand 
 Die alles halt und tragt, 
 Und alle Ding bewegt, 
 Wohl andern unsern Stand. 
 
 25 
 
 Wie offt ists schon geschehn ! 
 Dass der des Abends klagte, 
 Und nicht kont iibersehn 
 Das Elend, so ihn plagte, 
 Bald wieder ward gesund, 
 Und fiihlte Freud und Lust, 
 In seiner schwachen Brust, 
 In friiher Morgen-Stund ? 
 
 26 
 
 Und obs nicht stets so geht, 
 
 Kan hier doch nichts lang wahre, 
 
 Der traurigste Prophet 
 
 Spricht, Noth muss Noth verzehren, 
 
 Der Tag vertreibt die Nacht, 
 
 Die Nacht vertreibt den Tag, 
 
 So gehts auch unsrer Flag 
 
 Und was uns traurig macht. 
 
 27 
 Wer hier recht trauren lernt, 
 Der soil die Freude kiissen, 
 Die ewig uns entfernt 
 Von Pech u. Schwefel-Fliissen. 
 O hoch gekrontes Heut! 
 O edle Trauer-Zeit! 
 Prophet der Ewigkeit, 
 Dir folget lauter Freud! 
 
OF ALEXANDER MACK, JR, 151 
 
 24 
 
 Though It oft seems dark indeed 
 
 In this poor Hfe, 
 
 Yet He who brought Hfe 
 
 Into the house of mourning — 
 
 He with His hand 
 
 Which holds and bears 
 
 And moves all things 
 
 Can change our condition. 
 
 25 
 How often has it happened 
 That he who complained at night 
 And could not overlook 
 The misery that grieved him, 
 Soon again recovered 
 And felt joy and delight 
 In his weak breast 
 In the early morning hour! 
 
 26 
 
 And if It is not always thus 
 
 Surely nothing here can long endure; 
 
 Even the saddest prophet says 
 
 *' Need must consume need, 
 
 The day drives away the night 
 
 The night drives away the day." 
 
 So it is also with our trouble 
 
 And with that which makes us sad. 
 
 27 
 He who learns to mourn here 
 Shall enjoy the happiness 
 Which separates us forever 
 From the lakes of pitch and sulphur. 
 Oh, highly blest today! 
 Oh, noble time of sorrow, 
 Thou Prophet of Eternity 
 Only joys follow thee! 
 
152 THE RELIGIOUS POETRY 
 
 28 
 
 Wer wolt so narrisch seyn, 
 Und seinem Gott nicht trauen, 
 Und auf den Schwindel-Schein 
 Von seinem Feinde bauen, 
 Der die betrogne Welt, 
 Hier ins Verderben stiirtzt, 
 Und den der sich verkiirtzt 
 Fiir seinen Sclaven halt. 
 
 29 
 
 Drum fasset neuen Muth, 
 Ihr hoch betriibten Seelen, 
 Last euch durch Christi Blut 
 Zu Jacobs Seegen zahlen, 
 Besieget euren Stand, 
 Gebt Gott allein die Ehr, 
 Gebt seinem Wort gehor, 
 Und sucht ein Vatterland. 
 
 30 
 Was gilts, so lernt man noch 
 Aus Wermuth Zucker machen, 
 Und an dem Creutzes-Joch 
 Mit nassen Augen lachen. 
 So wird der Geist gestarckt, 
 Die Seele, die erwirbt 
 Durch den der vor sie stirbt, 
 Was alle Welt nicht merckt.* 
 
 31 
 Wann Traurigkeit uns kranckt, 
 So last' uns sehnlich dencken, 
 Der alle Dinge lenckt, 
 Wird unser Hertz auch lencken, 
 Dass wir durch seine Gnad, 
 In Traurigkeit bestehen, 
 Und weisslich lernen saen, 
 Die edle Thranen-Saat. 
 
OF ALEXANDER MACK, JR. 153 
 
 28 
 Oh who would be so foolish 
 
 As not to trust his God? 
 
 And who would build upon the deception 
 
 Of his enemy, 
 
 Who hurls the deluded world 
 
 Into perdition 
 
 And keeps him, who shortens his own days, 
 
 As his slave ? 
 
 29 
 
 Therefore, take new courage 
 You greatly troubled souls, 
 Be through the blood of Christ 
 Sharers of Jacob's blessing. 
 Overcome your own conditions, 
 Give God alone the honor. 
 Give ear unto His word 
 And seek the Father's home. 
 
 30 
 Is it not likely that one learns 
 To make sweetness out of bitterness. 
 And, on the cross of affliction. 
 To laugh with weeping eyes? 
 Thus is the spirit strengthened 
 The soul also grows strong which acquires 
 Through Him who died for it 
 That which the whole world does not see. 
 
 31 
 
 If sadness makes us ill, 
 
 Then let us think most earnestly 
 
 That He who guides all things 
 
 Will also lead our hearts 
 
 So that we through His grace 
 
 May exist in our sorrow, 
 
 And learn to sow with wisdom 
 
 The precious seed of tears. 
 
154 THE RELIGIOUS POETRY 
 
 32 
 
 Wir haben doch alhie 
 Kein ander Gliick zu hoffen, 
 Biss unsre Trauer-Miih 
 Das rechte Ziel getrofifen, 
 Dass wir mit Gott versohnt, 
 Durch seines Sohnes Tod 
 Zerstohrt seh'n unsre Noth, 
 Recht lieben sind gewohnt. 
 
 33 
 
 Recht lieben ist die Krafft, 
 Die alle Noth bezwinget, 
 Und uns zur Ritterschafift, 
 Des edlen Glaubens bringet, 
 Recht Heben, bringt die Krohn 
 Den Streitern Jesu Christ, 
 Wer hie geiibet ist, 
 Der bringt den Sieg darvon. 
 
 34 
 
 Wer aber anderst liebt, 
 Als wie er lieben solte, 
 Der ists der sich betriibt, 
 Wann man ihn trosten wolte, 
 So bleibet der Trost nur Wind, 
 So lang er thoricht liebt, 
 Er ist und bleibt betriibt, 
 Biss dass er sich besinnt. 
 
 35 
 
 Wer liebet was vergeht, 
 Kan durch die Lieb vergehen, 
 Wer liebet was besteh't, 
 Kan durch die Lieb bestehen ; 
 Wer liebt Betrug und Schein 
 Betriibet seinen Freund, 
 Erfreuet seinen Feind, 
 Und macht sich Noth und Fein. 
 
OF ALEXANDER MACK, JR. 155 
 
 Z2 
 
 We have, of course, here below 
 
 No other joys to hope for 
 
 Until our tribulations 
 
 Have reached their proper goal ; 
 
 Until we, reconciled to God 
 
 Through the death of His dear Son, 
 
 Perceive our misery destroyed 
 
 And are accustomed to loving rightly. 
 
 Loving rightly is the power 
 Which conquers all distress, 
 And brings us to the noble state 
 Of a precious faith. 
 Loving rightly brings the crown 
 To the soldiers of Jesus Christ, 
 He who practices it down here 
 Carries off the victory. 
 
 34 
 
 But he who loves differently 
 
 Than what he ought to love, 
 
 He it is who comes to grief ; 
 
 If one wishes to console him 
 
 The comfort is but naught. 
 
 So long as he loves foolishly 
 
 He will remain in trouble 
 
 Until he makes his mind up properly. 
 
 35 
 He who loves the fleeting things 
 Will perish through his love. 
 He who loves that which endures 
 Will endure through his love. 
 He who loves deceit and show 
 Grieves his Friend, 
 Rejoices his enemy, 
 And brings to himself distress and pain. 
 
156 THE RELIGIOUS POETRY 
 
 36 
 
 Wen seine Liebe nahrt, 
 
 Den nahrt auch sein Betriiben! 
 
 Wen Traurigkeit verzehrt, 
 
 An dem zehrt auch sein Lieben; 
 
 Dann Lieb und Traurigkeit 
 
 1st gar genau verwandt, 
 
 Es bieth sich stets die Hand, 
 
 Die gantze Lebens-Zeit. 
 
 37 
 
 Die falsehe Liebe liebt 
 Durch todliches Betriiben, 
 Die wahre Lieb betriibt, 
 Nach gottlichem Belieben; 
 Der Unterschied ist gross, 
 Das Leben oder Tod, 
 Durch eine kurtze Noth, 
 Zieht man ein langes Loess, 
 
 38 
 
 Die Liebe Gottes neigt 
 Sich zu uns auf die Erden, 
 Und unsre Hertzen zeucht 
 Biss dass sie himmlich werden, 
 Wo sie uns traurig macht, 
 Da kommts von unsrer Schuld, 
 Weil sie durch viel Geduld 
 Uns zu verbessern tracht. 
 
 39 
 
 Was uns die Lieb entzieh't, 
 Besteht in solchen Dingen, 
 Worin nur Ungliick bliiht, 
 Uns um das Gliick zu bringen, 
 Die Traurigkeit der Welt 
 Wird gantz durch sie verzehrt, 
 Wer dieses recht erfahrt, 
 Der hat was ihm gefallt. 
 
OF ALEXANDER MACK, JR. 157 
 
 36 
 
 Whom love makes strong 
 
 Him, also, his affliction strengthens 
 
 Whom sorrow weakens 
 
 Him, also, his love enfeebles. 
 
 For love and sorrow 
 
 Are always closely related, 
 
 Each always extends to the other its hand 
 
 Through the whole of life's journey. 
 
 37 
 
 False love loves on 
 
 Through fatal grieving. 
 
 True love grieves 
 
 According to the divine will. 
 
 The distinction is wide, 
 
 'Tis a matter of life and death. 
 
 By short suffering 
 
 One draws a favorable lot. 
 
 38 
 God's love descends to us 
 Here on the earth 
 And trains our hearts 
 Until they become divine. 
 Whenever it brings sadness to us 
 That comes from faults our own, 
 Because it through infinite patience 
 Endeavors to make us better. 
 
 39 
 
 What love deprives us of 
 
 Consists of but such things 
 
 In which unhappiness dwells; 
 
 In order to bring us happiness 
 
 The sadness of the world 
 
 Is entirely destroyed through it. 
 
 He who learns this rightly 
 
 Has that which brings him pleasure. 
 
158 THE RELIGIOUS POETRY 
 
 40 
 Wann Grottes reine Lieb 
 Erwarmet unsre Hertzen, 
 So macht ihr reiner Trieb, 
 Dass wir gar leicht vei schmertzen, 
 Das Leiden dieser Zeit, 
 Die kurtze Trauer-Bahn, 
 Fiihrt uns in Canaan 
 Zu ewiger Wonn und Freud. 
 
 41 
 Wo aber fremde Lieb 
 Des Menschen Hertz regieret, 
 Dah gehts, als wann ein Dieb 
 Den andern Dieb verfiihret, 
 Und beyde kommen dann 
 Gewiss zum bosen Ziel, 
 Wie man nur allzu viel 
 Exempel finden kan. 
 
 42 
 Die Liebe Gottes ist 
 Ein Feuer, das tingieret, 
 Und uns durch Jesum Christ 
 Zur neuen Schopfung fiihret, 
 Sie schmeltzt die Thorheit aus, 
 Und schmeltzt die Weissheit ein, 
 Und wann wir werden rein, 
 So fiihrt sie uns nach Hauss. 
 
 43 
 Die Liebe Gottes treibt 
 Und zieht zu lauter Tugend, 
 Wer ihr ergeben bleibt, 
 Dem bliiht die ewge Jugend; 
 Sie starckt die Jugend sehr, 
 Weil sie nur Gutes schafft, 
 Sie ist der Schwachen Krafft, 
 Der alten Krohn und Ehr. 
 
OF ALEXANDER MACK, JR. 159 
 
 40 
 
 When God's pure love 
 Makes warm our hearts, 
 Its pure impulse so acts 
 That we are easily consoled. 
 The sorrows of this life, 
 The short road of affliction 
 Lead us into Canaan, 
 To eternal joy and bliss. 
 
 41 
 
 But when strange love 
 Rules the hearts of men 
 Then it is as if one thief 
 Leads another thief astray, 
 And both then come 
 Most surely to an evil end, 
 As one can truly find 
 Entirely too many examples. 
 
 42 
 
 The love of God 
 
 Is a fire that is eflfective; 
 
 It leads us, through Jesus Christ, 
 
 Into a new world. 
 
 It melts the folly out 
 
 And melts the wisdom in, 
 
 And when we are purified 
 
 It leads us all home. 
 
 43 
 The love of God impels 
 And leads to virtue only; 
 For him who yields to it 
 Eternal youth forever blooms. 
 It makes youth strong 
 Because it produces only good. 
 It is the strength of the weak. 
 It is a crown and honor of the old. 
 
160 THE RELIGIOUS POETRY 
 
 44 
 Doch fremde Liebe kan 
 Offt wunderlich verfiihren, 
 Sie pfleget jederman 
 Erbarmlich zu vexieren, 
 Wer ihrem Netz entweicht, 
 Der ist Gott lieb und werth, 
 Und wird zuletzt geehrt, 
 Wann er sein Ziel erreicht. 
 
 45 
 Der Weissheit Unterschied 
 Und Klugheit will sie lehren, 
 In dieser Lebens-Zeit, 
 Drum thut sie uns ernehren, 
 Wohl dem der ihr vertraut, 
 Der wird durch sie geehrt, 
 Und wann er ihrer werth, 
 So wird sie seine Braut. 
 
 46 
 Wer sie hat zum Genuss 
 Der fiihrt ein selig Leben, 
 Und wann er sterben muss, 
 Wird ihm der Schatz gegeben, 
 Sie fiihrt ihn durch den Tod, 
 Und er wird voUig frey. 
 Von aller Sclaverey, 
 Und triumphiert in Gott. 
 
 47 
 
 Wer Gottes Wort halt werth, 
 Dem kan sein Thun gelingen, 
 Wer Gottes Wort nicht ehrt. 
 Muss faule Friichte bringen, 
 Wer Gottes Wort veracht, 
 Dem wird sein eigen Wort 
 Zur Marter hier und dort, 
 Und zum Verdruss gemacht. 
 
OF ALEXANDER MACK, JR. 161 
 
 44 
 
 But strangle love can 
 
 Oft mislead most wonderfully. 
 
 It is accustomed to annoy us 
 
 Most unmercifully. 
 
 He who escapes its snare 
 
 Is loved and esteemed of God, 
 
 And will at last be honored 
 
 When he reaches his life's goal. 
 
 45 
 It (love of God) teaches the distinctions of 
 
 knowledge, 
 And teaches also prudence 
 In this Hfe time. 
 And therefore gives us help. 
 Happy is he who trusts in it, 
 He is through it much honored; 
 And when he is esteemed by it 
 To him it is betrothed. 
 
 46 
 Who clings to it with pleasure 
 He leads a blessed life, 
 And when he comes to die 
 The reward will be given him; 
 It will lead him through death 
 And he will become wholly free 
 From all slavery 
 And will find triumph in God. 
 
 47 
 He who holds dear the word of God 
 Will prosper in his work. 
 He who honors not the word of God 
 Is sure to bring forth rotten fruit. 
 To him who scorns the w^ord of God 
 Will his own words 
 Bring torment here and hereafter 
 And also much unhappiness. 
 
162 THE RELIGIOUS POETRY 
 
 48 
 Wer Gottes Thaten liebt, 
 Der findet Gliick und Seegen, 
 Wer eigne Thaten iibt, 
 Der macht sich selbst verlegen, 
 Verschertzt sein eigen Heyl, 
 Raubt seinen Gott die Ehr, 
 Wodurch er mehr und mehr 
 Wird seinem Feind zu Theil. 
 
 49 
 Wer Gottes Willen thut, 
 Dem steht der Himmel ofifen, 
 Kan frey diirch Christi Blut 
 Ein ewig Leben hoff en ; 
 Wer eig-nen Willen iibt, 
 Der bringt sich selbst urns Brod, 
 Stiirtzt sich in Angst und Noth, 
 Wird hier und dort betriibt. 
 
 50 
 Wem Gottes Rath gefallt, 
 Dem wird stets Rath gegeben, 
 Wer eignen Rath erwahlt, 
 Macht sich ein Jammer-Leben. 
 Der menschliche Verstand 
 Halt nicht im Todes-Stoss, 
 Des Hau'sses Fall ist gross, 
 Das Fundament war Sand. 
 
 51 
 Wer Gottes Wercke liebt, 
 Dem giebt Gott Muth und Starcke; 
 Wer eigne Wercke iibt, 
 Verzehrt sich durch die Wercke : 
 Dan eigen Werck bringt Noth, 
 Man stiehlet Gott die Zeit, 
 Sturtzt sich in Hertzenleyd 
 Und wird zuletzt zu Spott. 
 
OF ALEXANDER MACK, JR. 163 
 
 48 
 
 He who loves the deeds of God 
 Finds blessing and much happiness. 
 He who thinks only of his own deeds 
 Brings himself into distress, 
 Forfeits his own salvation, 
 Robs his God of honor, 
 Whereby he falls more and more 
 To the lot of his great enemy. 
 
 49 
 For him who does the will of God 
 The door of Heaven stands open. 
 And he can freely hope 
 For eternal life through the blood of Christ. 
 He who follows his own w^ill 
 Deprives himself of bread, 
 Thrusts himself into misery and distress, 
 And brings grief to himself here and hereafter. 
 
 50 
 To him who likes God's counsel, 
 Counsel is always given. 
 But he who chooses rather his own counsel 
 Creates for himself a life of misery. 
 Human wisdom 
 
 Is of no avail in death's final blow ; 
 The fall of its house is great. 
 The foundation was of sand. 
 
 51 
 
 To him who loves the works of God 
 
 God gives courage and strength. 
 
 He w^ho is concerned with his own works merely 
 
 Wastes his life with these works. 
 
 For his own works bring him only trouble. 
 
 One thus steals time from God, 
 
 Puts himself into the greatest sorrow 
 
 And becomes but mockery at last. 
 
164 THE RELIGIOUS POETRY 
 
 52 
 
 Wer Gottes Sorgfalt traut, 
 Wer Gottes Weissheit ehret, 
 Hat auf den Fels gebaut, 
 Der alles tragt und nahret; 
 Kommt Theurung- in das Land, 
 Sein Brod wird ihm beschehrt, 
 Was er mit Gott begehrt, 
 Kommt ihm aus Gottes Hand. 
 
 53 
 Wer wider Gottes Rath 
 Sich selber will versorgen, 
 Der muss ohn alle G'nad 
 Dem Feind sein Leben borgen, 
 Er isst gestohlen Brod, 
 Sein Feind fiihrt ihn herum, 
 Durch Wege die sehr krum, 
 Biss er ihn bringt zum Tod. 
 
 54 
 Zwar alien Menschen ist 
 Gesetzt einmal zu sterben, 
 Doch wer Gott nicht vergisst 
 Kan nicht im Tod verderben, 
 Dis macht den Unterscheid 
 Hierin, und die Gefahr 
 Sehr gross und wunderbahr, 
 In dieser Lebens-Zeit. 
 
 55 
 Der Herr woll selbst genadiglich 
 Sein Angesicht erheben, 
 Der Hochste segne dich und mich, 
 Und gebe uns darneben 
 Den Frieden seiner starcken Hand, 
 Auf dass sich in der Zeit, 
 Biss in die Ewigkeit 
 Verbessre unser Stand. 
 
OF ALEXANDER MACK, JR. 165 
 
 52 
 
 He who trusts in God's care, 
 
 He who honors God's wisdom, 
 
 Has built upon the rock 
 
 Which sustains and supports everything; 
 
 If famine comes in the land 
 
 His bread is bestowed upon him. 
 
 What he, in God's name, desires 
 
 Comes to him from God's hand. 
 
 53 
 
 He who would establish himself 
 
 In opposition to God's counsel 
 
 Must, without any mercy, 
 
 Lease his life to th. enemy. 
 
 He lives on stolen bread, 
 
 His enemy leads him everywhere 
 
 Through paths which are far from straight 
 
 And finally leads him to his death. 
 
 54 
 In truth, to all men 'tis decreed 
 That sometime they must die, 
 But he who does not forget God 
 Can't be destroyed in death. 
 This marks then here the difference, 
 And the danger we must meet 
 Is astonishingly great 
 In our time of life. 
 
 55 
 Oh may the Lord, Himself, be willing 
 To raise His face in mercy, 
 And may the Most High bless you and me 
 And give to us also 
 The peace O'f His strong arm, 
 So that here in time 
 And also in eternity 
 Our condition may be bettered. 
 
166 THE RELIGIOUS POETRY 
 
 So wiinschet und flehet 
 Euer treu-gesinnter Freund und 
 Conner. 
 
 Theophilus. 
 
 II Theil. GEISTLICHES MAGAZIEN. Num. 9. 
 Lucas 21, V. 29, 30, 31. 
 Er sagte ihnen ein Gleichnis : Sehet an den Feigen- 
 baum, und alle Baume. Wann sie jetzt ausschlagen, 
 so sehet ihrs an ihnen, und mercket dass jetzt der 
 Sommer nahe ist. Also auch ihr, Wenn ihr dis alles 
 sehet angehen, so wisset, dass das Reich Gottes nahe 
 ist. 
 
 Mel. Die Liebe leidet nicht Gesellen. 
 Es sind gewiss die letzten 
 Zeiten, Denn wies zu 
 Noah zeiten war, So 
 thut sich jetzt in Thor- 
 heit weiden Die unbekehrte men- 
 schen schaar, Der jiingste tag 
 komt aus dem sinn, Man spricht 
 es ist noch lang dahin. 
 
 2. Das freyen und sich freyen 
 lassen, Bringt nahrungs-Sor- 
 gen mancherley, Wie mancher 
 baut und pflantzt dermassen, Dass 
 er sein heyl verschartzt dabey, 
 Der denckt kaum dass die welt 
 vergeht, Biss ihn der tod hat ab- 
 gemaht. 
 
 3. Der ackerbau wird starck ge- 
 trieben, Von gut und Bosen 
 ins gemein, Man kan fast nicht 
 den nachsten lieben, Wann man 
 nicht will recht fleissig seyn, Die 
 theurung rufft von fernen zu, 
 Dass man allhier sein bestes thu. 
 
OF ALEXANDER MACK, JR. 167 
 
 The wish and the prayer 
 
 Of your loyal friend and well-wisher 
 
 Theophilus. 
 
 Part II. RELIGIOUS MAGAZINE Number 9 
 Luke XXI: 29, 30, 3L 
 
 " And he spake to them a parable ; Behold the fig 
 tree, and all the trees; when they now shoot forth, 
 ye see and know of your own selves that summer is 
 now nigh at hand. So likewise ye, when ye see 
 these things come to pass, know ye that the kingdom 
 of God is nigh at hand." 
 
 Melody: Love Suffers not Company. 
 
 These must indeed be the latter days, 
 For just as in the times of Noah 
 There now delights in foolishness 
 The host of unconverted souls. 
 The Day of Judgment is lost to mind, 
 'Tis said 'tis still far off. 
 
 Making love and being loved 
 
 Bring- on a host of worldly cares. 
 
 And many a one is so concerned with building 
 
 and planting 
 That he forfeits thereby his salvation. 
 Hardly thinking that the world is passing 
 Until death has cut him down. 
 
 Agriculture is widely practised 
 
 By good and evil as well. 
 
 Hardly has one time to love one's neighbor 
 
 Unless one is willing to be very industrious. 
 
 Famine greets us from afar, exhorting 
 
 That we do our best here below. 
 
168 THE RELIGIOUS POETRY 
 
 4. Handthierungen sind nicht zu 
 zehlen, Und werden deren noch 
 wohl mehr, Wie mancher thut 
 sich sorglich qualen, Weil es ihm 
 ifallt so hart und schwer, Dass 
 
 er fast zu genauer noth Erwer- 
 ben kan das liebe Brodt. 
 
 5. Die kauffmanschafft hat 
 
 lang florieret, Und bringt noch 
 taglich vieles ein, Ob mancher 
 auch wol bankrotieret, Und leib 
 und Seele biisset ein, Doch den- 
 cken wenig griindlich nach, Die 
 meisten lieben gute Tag. 
 
 6. Doctores und die rechts-ge- 
 lehrten, So hoch beriihmt in al- 
 ler welt, Sind meistens gern 
 die hochgeehrten, Drum brau- 
 chen sie viel gut und geld, Sie 
 dienen manchem in der noth, 
 Und manchen bringen sie urns 
 brodt. 
 
 7. Viel prediger beym grossen 
 hauffen, Mit nichten hie die klein- 
 sten seyn, Da sie das Himelreich 
 verkauffen, So gehn sie selber 
 nicht hinein, Sie scheuen Chri- 
 
 sti creutz und schmach, Und fol- 
 gen den verfiihrten nach. 
 
 8. Es ist nicht alles zu verach- 
 ten, Und schwatzen macht nicht 
 alles gut, Wann man nur weiss- 
 lich wolt betrachten, Was nutzet 
 Oder schaden thut, So kahme 
 man zur engen pfort, In jedem 
 Standt, beruf und Ort. 
 
OF ALEXANDER MACK, JR. 169 
 
 4. The various occupations are innumerable 
 And seem to be increasing each day. 
 Many a man is troubled with cares 
 Because it is so difficult for him, 
 
 Even very scantily 
 
 To earn his daily bread. 
 
 5. Commerce has long flourished 
 And is very lucrative today. 
 Even though many go bankrupt 
 Afnd forfeit their lives and souls 
 Yet few meditate thereon thoroughly 
 Most of them preferring pleasant days. 
 
 6. Physicians and jurists. 
 
 So highly respected by all the world, 
 
 Are usually vain of all their honors 
 
 And demand therefore, a high income. 
 
 They serve many a man in need 
 
 And take from another his entire sustenance. 
 
 7. Many preachers among the body of the people 
 By no means consent to be inconspicuous 
 
 And as they offer the kingdom of heaven for 
 
 sale 
 They do not get there themselves. 
 They shun the tribulation and the ignominy of 
 
 Christ 
 And go the way of them they have misled. 
 
 8. Not everything may be disregarded. 
 
 And talking does not make all things good. 
 If only we'd consider well 
 The things that are of profit and of harm 
 We all would reach the narrow gate, 
 Regardless of our station, place, and calling. 
 
170 THE RELIGIOUS POETRY 
 
 9. Allein der geitz tiranlsiret, 
 
 Und will nur gar zu ehrlich seyn, 
 Betrogner reichthum hat ver- 
 fiihret, Viel tausend unter gu- 
 tem schein, Die armuth selbst 
 wird angesteckt, Mit dem was 
 leib und seel befleckt. 
 
 10. Nun herrschet eine welt 
 
 voll siinden, Zwar heimlich doch 
 auch offenbar, Die tugend ist 
 fast nicht zu finden, Sie wird 
 so rahr, so rahr, so rahr ! Wie 
 steht es sonst bey jung und alt? 
 Man spricht: Die Hebe wird so 
 kalt! 
 
 11. Vor siebenzehen hundert 
 
 jahren Gedacht man an den jiing- 
 sten-tag, Nun last man die ge- 
 dancken fahren, Und gehet seiner 
 nahrung nach, Des Lammes 
 hochzeit wird veracht, An Got- 
 tes reich nicht viel gedacht. 
 
 12. Seit dem die vater sind 
 entschlaffen, Bleibt alles in der 
 alten spuhr, Es wird nichts neu- 
 es mehr geschaffen, Die Ord- 
 nimg liegt in der natur, Dass 
 ein geschlechte zwar vergeht, 
 Biss dass das andere entsteht. 
 
 13. Dis ist der spotter sprach 
 und weise, Als wars ein fester 
 glaubens-grund, So wandlen 
 
 sie mit allem fleisse, So zeigt ihr 
 handel und ihr mund, Als wan 
 kein Gott im himmel war, 
 Der retten konte seine Ehr. 
 
OF ALEXANDER MACK, JR. 171 
 
 9. But avarice rules 
 
 And pretends to too great honesty. 
 Feigned wealth has led astray 
 Thousands with its fine appearance. 
 Poverty even is infected 
 With that which stains both body and soul. 
 
 10. Now there prevails a world of sins 
 Some secret and others manifest. 
 Virtue is scarcely to be found, 
 
 It is becoming so rare, so rare, so rare ! 
 
 What is going to be the state of young and old? 
 
 They say love is becoming so cold! 
 
 11. Seventeen hundred years ago 
 
 People still thought of the Day of Judgment. 
 Such thoughts now are cast aside, 
 And the welfare of the body is sought for. 
 The wedding feast of the Lamb is neglected 
 And little thought given to the kingdom of God. 
 
 12. " Since our ancestors passed away 
 Everything has continued in the beaten path ; 
 Nothing new is done any more 
 
 And Nature's law remains : 
 
 That one generation should pass away 
 
 While the next is coming into being." 
 
 13. Such is the utterance of the scoffers 
 As if it were an irrefutable doctrine ; 
 Thus they live and practice diligently, 
 And their words and actions bear witness, 
 As if there were no God in Heaven 
 
 Who could avenge His honor. 
 
172 THE RELIGIOUS POETRY 
 
 14. Was sagt die wahrheit 
 
 und erfahrung, Zu diesem des- 
 peraten Spiel? Setzt dann ein 
 licht zur offenbahrung, Der hoch- 
 ste diesem Traum kein ziel ? Ists 
 Weil der himmel uns nicht winckt, 
 Dass unsre welt zum Abgrund 
 sinckt ? 
 
 15. Erfahrung spricht: Sehr 
 
 viele zeichen, Hiat uns der grosse 
 Gott gesandt, Die wahrheit 
 last sich nicht verschweigen, Sie 
 rufft zu wasser und zu land, Ihr 
 menschen-kinder hort ihrs nicht, 
 Der herr will kommen zum ge- 
 richt. 
 
 16. Vor mehr als tausend jahr 
 vergangen, Hat schon der Berg 
 Vesuvius Zum ersten male an- 
 gefangen Zu zeigen seinen iiber- 
 fluss. Von schweffel, pech, von 
 hartz und feur, Frass viele sun- 
 der weg wie spreuer. 
 
 17. Als Gott die juden iiber- 
 geben, Der Romer wuth und 
 tyraney, Dieweil sie Jesum un- 
 ser leben Verlaugnet hatten oh- 
 ne scheu, Hielt man sie in der 
 Romer Land, Zu den schau- 
 spielen wie bekannt. 
 
 18. Da nun die heyden sich er- 
 gotzet An Gottes straff-gericht 
 und rach, Da ward das schwert 
 noch mehr gewetzet, Kahm war- 
 nungs-weise an den Tag, Und 
 gab durchs Feuers Element Der 
 welt ein schau-spiel von dem End. 
 
OF ALEXANDER MACK, JR. 173 
 
 14. What have Truth and Experience to say 
 In connection with this desperate game? 
 Will not the Most High permit the light of rev- 
 elation 
 
 To shine forth and stop these dreams ? 
 Is it because Heaven warns us not 
 That our world is coming to an end? 
 
 15. Experience speaks: God on high 
 Has sent us many tokens. 
 Truth refuses to keep silent, 
 But calls out o'er sea and land : 
 Hear you not, you children of men, 
 The Lord intends to come in judgment? 
 
 16. More than a thousand years ago, 
 Mount Vesuvius 
 
 For the first time 
 Began to show its abundance 
 Of sulphur, pitch and tar and fire, 
 Devouring many sinners like chafif. 
 
 17. When God handed over the Jews 
 
 To the wrath and tyranny of the Romans 
 
 Because they had denied Christ, 
 
 Who is our life, so relentlessly. 
 
 They were used in the land of the Romans 
 
 For public games, as is well known. 
 
 18. Now that the pagans had had their pleasure 
 From God's punishment and revenge, 
 
 The sword was still further sharpened 
 And appeared as a warning in full day 
 Giving, by means of the element of fire, 
 A spectacle representing to the world its end. 
 
174 THE RELIGIOUS POETRY 
 
 19. Der berg Vesuvius der 
 
 schone, Voll trauben, frucht und 
 sommer-freud, Brach loss mit 
 schrecklichem gethone, Machts 
 rund herum voll hertzeleyd ; Ver- 
 setzte viele in den tod, Und an- 
 dere in todes-noth. 
 
 20. Bisshero hat er oflft geprle- 
 
 sen Der feuer-gruben iiberfluss, 
 Und manchem den ort angewie- 
 sen, Alwo er traurig bleiben 
 muss, Biss an den lieben jling- 
 sten tag Dem gar kein mensch 
 entfliehen mag. 
 
 21. Doch dieser Berg zeugt 
 
 nicht alleine Vom schatz des feu- 
 ers in der erd, Viel feuer-berge 
 gross und kleine, Sind gleich- 
 fals der anmerckung werth, was 
 Heckla zeugt, was Aetna spricht : 
 Verschweigen auch die kleinsten 
 nicht. 
 
 22. Gott wird gewiss durchs 
 feuer richten, Wie Petrus und 
 lesaias lehrt,* Und wie Zepha- 
 nias berichtet,t Wird alle welt 
 dadurch verzehrt; Wer solt nicht 
 ernstlich dencken dran, Was 
 Gott durchs feuer schon gethan. 
 
 23. Als Sodoms frevel hoch- 
 gestiegen Und sich Gomora 
 hart verschuld, must der gerech- 
 te unten liegen, Doch da ver- 
 schertzt war Gottes huld, Schuff 
 Gott ein bild vom Jiingsten tag, 
 Dran alle welt sich spieglen mag. 
 
 ♦2 Peter 3, 7. fZeph. 3, 8. 
 
OF ALEXANDER MACK, JR. 175 
 
 19. The beautiful mountain Vesuvius, 
 
 Full of grapes, fruits, and summer's pleasures, 
 Had an eruption accompanied by awful noise. 
 Bringing grief to everything round about, 
 Putting many to death 
 And others into fear of death. 
 
 20. Up to now it has often boasted 
 
 Of the abundance in these pits of fire. 
 And has showed to many a man the place 
 In which he must remain in sadness. 
 Up to the very Day of Judgment. 
 Which day no man can escape. 
 
 21. But this mountain is not alone in testifying 
 To the store of fire hidden in the earth ; 
 Many volcanoes, large and small, 
 
 Are likewise worthy of attention. 
 What Hecla witnesses and Aetna speaks 
 Not even the smallest of them conceals. 
 
 22. God will surely judge by fire 
 As Peter* and Isaiah teach. 
 And as Zephaniasf reports. 
 
 All the world will be destroyed by it. 
 
 Who is so foolish as not to seriously consider 
 
 What God has already done by means of fire. 
 
 23. When Sodom's crimes had mounted high. 
 And Gomorrah had sinned much, 
 
 The righteous had to suflfer, 
 
 God's grace had been exhausted 
 
 And he showed a picture of the Judgment Day 
 
 Of which all the world may take example. 
 
 ♦2 Peter 3: 7. tZeph. 3: 8. 
 
176 THE RELIGIOUS POETRY 
 
 24. iDer himmel der so offt 
 gesegnet Das land mit milder 
 regen-fluth, Nun schweffel gar, 
 ja feuer regnet, Setzt alles plotz- 
 lich in die gluth, So ward das 
 hochgelobte land Verderbet, u. 
 zu asch verbrant. 
 
 25. Wie ging es aber denen 
 siindern, Die bey des landes 
 fruchtbarkeit Sich briisteten mit 
 ihren kindern, In hofifarth und 
 verwegenheit ? Sie konten nicht 
 entfliehen hie, Des feuers krafft 
 verzehrte sie. 
 
 26. Die geister liegen hart ge- 
 fangen, Nunmehro schon drey 
 tausend jahr, Des richters aus- 
 spruch zu empfangen, Am Jiing- 
 sten tag vor seiner Baar; Da 
 
 sie dann endlich werden sehn, 
 Wans wieder kan ertraglich 
 gehn. 
 
 27. Der tempel Salomons, 
 erbauet Durch Gottes weisheit 
 wunderbar, Worin man Got- 
 tes Ehr beschauet, Und manch 
 geheimnuss drinnen war, Der 
 konte doch bestehen nicht, Weil 
 Israel vergass der pflicht. 
 
 28. Durchs feuer wurde er 
 verzehret, Weil Gottes heili- 
 ges gesetz Darinnen nicht mehr 
 ward geehret; Sondern der 
 priester leer geschwatz Das schwert 
 kahm aus Chaldeans Land, Der 
 Tempel wurde abgebrand. 
 
OF ALEXANDER MACK, JR. 177 
 
 24. Heaven, which had so often blest the land 
 With its gentle floods of rain, 
 
 Now rained down sulphur, yes, even fire, 
 Suddenly putting everything in flames ; 
 And this much-praised land was thus 
 Destroyed and burnt to ashes. 
 
 25. But how was it with those sinners, 
 Who, because of the land's fertility, 
 Boasted, they with their children, 
 In arrogance and waywardness? 
 They could not escape 
 
 And the fire's might consumed them. 
 
 26. Their spirits have remained in close imprison- 
 
 ment 
 For three thousand years by now, 
 To receive the Judge's verdict, 
 On the Day of Judgment before His Court, 
 And there they may find out 
 When they again may go in comfort. 
 
 27. Solomon's temple, constructed 
 Through God's wonderful wisdom 
 
 In which the honor of God could be seen 
 And which contained many secrets 
 Could not indeed endure 
 Because Israel forgot its duty. 
 
 28. It was destroyed by fire 
 Because God's sacred law 
 In it no more was honored. 
 
 But only empty babbling of the priests. 
 The sword this time from Chaldee came. 
 The temple was burned down. 
 
178 THE RELIGIOUS POETRY 
 
 29. Doch Hess Gott selbsten 
 
 wieder bauen Den Tempel an dem 
 ersten ort, Und seine ehre Hess 
 sich schauen An seinem hauss nach 
 seinem wort; Die herrHchkeit 
 des letzten gar, Noch grosser als 
 des ersten war. 
 
 30. Der tempel war schon auf- 
 gefiihret Mit steinen kostHch, gross 
 und rar Mit einem giildnen dach 
 gezieret, Dass es nur lust und 
 freude war Zu sehen, wie der 
 sonnen-pracht, Den tempel herr- 
 lich hat gemacht. 
 
 31. Doch Gottes glantz und 
 schmuck von innen, Beschamte 
 sehr den aussern schein, Weil 
 von des hohen himmels-zinnen, 
 Der herrscher selbst sich stellte 
 ein, Trieb kramer, vieh und 
 Wechsler aus, Aus seines va- 
 ters tempel-hauss. 
 
 32. Israels-brunn fing an zu 
 fliessen, Da flossen gnaden-stroh- 
 me aus, Die Wahrheit that sich 
 auch ergiessen, Und fiilleten das 
 tempel-haus. Mit Paradieses 
 schmuck und ehr, Durch rein und 
 unbefleckte Lehr. 
 
 33. Doch viele hochverfiihrten 
 fiihrer, Und angeseh'ne tempel- 
 herrn, Die wolten gern seyn 
 welt-regierer, Und hatten Chri- 
 sti schmach nicht gern, Ihr hof- 
 farth, geitz und heicheley, Trieb 
 Christi gnaden-fluth vorbey. 
 
OF ALEXANDER MACK, JR. 179 
 
 29. God, Himself, had the temple rebuilt 
 In the self-same place. 
 
 And His glory was apparent 
 In His dwelling, in accordance with His word; 
 In fact, the splendor of the new 
 Surpassed that of the former one. 
 
 30. The temple was most finely built 
 With costly stones both large and rare 
 And capped by its roof of gold 
 
 It was a joy and a delight 
 
 To see how the splendor of the sun 
 
 Made the temple beautiful. 
 
 31. But God's beauty and splendor within 
 Put to shame the splendor without. 
 From the high battlements of Heaven 
 The Lord, Himself, came down, 
 
 Drove out the traders, cattle, money-lenders 
 From His Father's temple. 
 
 32. Then Israel's fountain flowed anew, 
 Then rivers of mercy also flowed. 
 Truth, too, issued forth. 
 
 All filling the edifice of the temple 
 With the splendor and glory of Paradise, 
 With pure and unpolluted teaching. 
 
 33. Many misguided leaders of the people 
 And select lords of the temple 
 Wished to be rulers of t^ie world. 
 And did not desire Christ's low estate. 
 Their pride, avarice, and hypocrisy 
 Turned away Christ's ri\ers of mercy. 
 
180 THE RELIGIOUS POETRY 
 
 34. Der hollen wuth und gluth 
 entbranten, In ihren armen her- 
 tzen sehr, Als Gott den rechten 
 erben sante, Der nichtes sucht 
 als Gottes ehr ! Da trieb sie 
 ihre eigne Sach, Durch neid 
 und list zu eigner rach. 
 
 35. Doch was Gott lang vor- 
 
 her beschlossen Und gnadiglich 
 verheissen hat, Vom neuen bund 
 und bundsgenossen, Erfiillt er 
 treulich durch die that ; Legt zu 
 des dritten tempels-grund Des 
 Lammes-sinn, creutz, blut und bund. 
 
 36. Dis 1st der grund der nicht 
 
 kan brechen, Und fest steht wider 
 fluth und gluth, Wann tod und 
 holle widersprechen, So zeugt 
 vor uns des Lammes-Blut, 
 Selbst in des todes bitterkeit, 
 Trost Christi sinn und Leidsam- 
 keit. 
 
 27. Der Eckstein, zeuget das 
 gewissen, 1st Jesus Christus 
 Gottes Sohn, Ohn hand vom 
 berg herabgerissen, Kahm zu uns 
 von des himmels-thron, Wann 
 himmel, welt und Erd vergeht, 
 Bleibt diss der Eckstein der be- 
 steht. 
 
 38. Der Juden bauleut die 
 
 nicht glaubten, Verworffen die- 
 sen edlen stein, wodurch sie sich 
 des trosts beraubten, Und mu- 
 sten selbst verworffen seyn, Sie 
 stunden sich so lang im Licht, 
 Biss au'f sie kam ein schwer ge- 
 richt ! 
 
OF ALEXANDER MACK, JR. 181 
 
 34. Then the wrath and heat of hell 
 Kindled fiercely in their hearts 
 When God sent His true heir 
 
 Who sought nothing more than the honor of 
 God. 
 
 Then their own cause drove them 
 
 Through envy and cunning to their own re- 
 venge. 
 
 35. But what God had decided long before 
 And what he had graciously promised 
 Concerning the new covenant and members of 
 
 the covenant, 
 He now fulfilled faithfully in deed. 
 He laid, as foundation of the third temple, 
 The Lamb's spirit, cross, blood, and covenant. 
 
 36. This is the foundation that will never break, 
 That will stand firm against flood and fire. 
 If death and hell be against us 
 
 The blood of the Lamb will speak for us. 
 
 Even in th^ bitterness of death 
 
 Christ's spirit and sufiferings will console us. 
 
 37. Our conscience tells us that the cornerstone 
 Is Jesus Christ, the Son of God, 
 
 Taken down from the mount without aid of 
 
 human hands. 
 And coming to us from the throne of Heaven ; 
 And e'en though Heaven, world and earth 
 
 should pass, 
 This will remain the everlasting cornerstone. 
 
 38. The Jewish builders who were unbelievers 
 Rejected this most precious stone. 
 
 Thus robbing themselves of consolation 
 And causing themselves to be rejected, 
 So long did they stand in their own light. 
 Until a heavy judgment came upon them. 
 
182 THE RELIGIOUS POETRY 
 
 39. Der tempel schon und hoch- 
 geehret, Der muste eingeaschert 
 seyn, Er wurde gantz zu grund 
 verstohret, Das feuer frass den 
 glantz und schein, Der Jiiden 
 noth und schwere plag, Gab 
 zeugnus von dem Jiingsten- 
 tag.^ 
 
 40. Christus hat klar vorher 
 gesehen, Der allerheiligste Pro- 
 phet, Wie es den Juden muste 
 gehen, Dieweil sie Gottes gunst 
 verschmaht; Und dabey uns be- 
 zeugt im Licht, Das allerletzte 
 welt-gericht. 
 
 41. Von diesem heiligen Pro- 
 pheten Der alten und Prophe- 
 ten schaar, Weissagen und ein- 
 miithig reden, Bezeugend deut- 
 lich und sehr klar, von seinem 
 leiden in der zeit, Und auch von 
 seiner herrlichkeit. 
 
 42. So offt sich Gottes volck 
 versiindigt, Bezeugten sie des 
 himmels rach, und haben auch 
 zugleich verkiindigt, Den aller- 
 letzten jiingsten tag, Und wie 
 zum richter aller welt Der Sohn 
 des Hochsten ist bestellt. 
 
 43. Nun dieser Sohn des al- 
 lerhochsten Steht wiircklich schon 
 vor unsrer thiir, Sein Jiing- 
 
 ster tag ist uns am nachsten, 
 Die zeichen brechen starck her- 
 fiihr, Ja der noth anfang ist 
 gemacht, Wie uns sein treuer 
 mund gesagt. 
 
OF ALEXANDER MACK, JR. 183 
 
 39. The beautiful and much-honored temple 
 Had to be reduced to ashes, 
 
 It was destroyed to the foundations, 
 Fire consumed its splendor and its glitter. 
 The Jews' distress and sore affliction 
 Bore witness to the Day of Judgment. 
 
 40. Christ has distinctly prophesied, 
 He, the hoHest of prophets, 
 
 What would be the fate of the Jews 
 Because they had scorned God's favor, 
 And thus He has put before us in His light 
 The final judgment of the world. 
 
 41. Of this Sacred Prophet 
 
 The host of ancients and of prophets 
 Make prophecy and speak with one mind, 
 Telling clearly and distinctly 
 Of His sufferings in Time, 
 And also of His glory. 
 
 42. Whenever God's people have sinned, 
 
 They (the prophets) have declared Heaven's 
 
 vengeance. 
 And at the same time have announced 
 The final Day of Judgment, 
 And how, as judge of all the world, 
 The Son of the Most H^igh had been appointed. 
 
 43. Now this Son of the Most High 
 Stands really here before our door, 
 His Day of Judgment is close upon us. 
 The signs are most emphatic. 
 
 Yea, the beginning of the distress is past 
 As His faithful words informed us. 
 
184 THE RELIGIOUS POETRY 
 
 44. Was krieg und kriegs- 
 geschrey bedeuten Jerusalem er- 
 fahren must, Und die noch jetzt 
 darunter leiden, Die spiihren 
 was in ihrer brust, Doch wem 
 der Herr noch ruhe schenckt, Der 
 thut wohl, wann ers recht be- 
 denckt. 
 
 45. Durch Theurung, Pesti- 
 
 lentz und Sterben, Des richters 
 zukunfft sich stellt ein, Wie kan 
 bey alle dem verderben, Der 
 Sunder noch unwissend seyn? 
 Ach unser letzter klockenschlag, 
 Bringt uns den Heben Jiingsten- 
 tag. 
 
 46. Die Erdbebungen hin und 
 wieder, Erschiittern sehr die sich- 
 re welt, Die thiirn und hausser 
 stiirtzen nieder, Wo alles zittert, 
 kracht und fallt, Ein jeder bar- 
 ter stoss und schlag, Verkiindi- 
 get den Jiingsten-Tag. 
 
 47. Es thun die starcken grab- 
 trompeten, Des richters zu- 
 kunfft zweymal kund, Vor erst 
 denselben die sie toden, Und Zie- 
 hen in des grabes-schlund. Die 
 fiihlens dass dem Jiingsten tag 
 Der sunder nicht entlauffen mag. 
 
 48. Die andern aber die es se- 
 
 hen, wie Gott sie schiitzt so wun- 
 derbar, Dass sie dem Fall und 
 Knall entgehen, Und kaum ent- 
 rinnen der gefahr; Die konnen 
 dencken, was wirds seyn Wan 
 alle mauren fallen ein?"^ 
 
 *Ezechiel. 38, 20. 
 
OF ALEXANDER MACK, JR. 185 
 
 44. What war and its disturbance mean 
 Jerusalem had to learn, 
 
 And those who still suffer from it, 
 Still feel something in their breasts. 
 So let him whom God still grants peace 
 Consider it well, if he be wise. 
 
 45. By famine, pestilence, and death 
 
 The coming of the Judge will be accompanied. 
 How in view of all this destruction 
 Can the sinner still remain in ignorance ? 
 Alas, our last hour, in striking. 
 Will bring us the Day of Judgment ! 
 
 46. Earthquakes now and then 
 Cause the firm earth to tremble, 
 Towers and buildings fall, 
 
 And everything quakes, crashes, and totters, 
 And every hard shock and blow 
 Announce the Day of Judgment. 
 
 47. The loud trumpets of doom 
 
 Will doubly announce the coming of the Judge, 
 First for those whom they will kill 
 And draw into the mouth of the grave. 
 They are aware that the sinner 
 Cannot escape the Day of Judgment. 
 
 48. But the others who behold it. 
 
 And see how wonderfully God protects them, 
 Permitting them to avoid the noise and the 
 
 confusion, 
 And barely to escape all danger. 
 Let them think: How will it be 
 When all the walls come down upon our heads ? 
 
186 THE RELIGIOUS POETRY 
 
 49. Und wir die wirs von fer- 
 
 nen horen, Last uns doch nicht 
 durch sicherheit Uns selbst so jam- 
 merlich bethoren, Als war es 
 von uns all zu weit, Der wach- 
 ter blasst bald hie bald da, Wa- 
 rum, der Jiingste-Tag ist nah. 
 
 50. Palarmo in Italien hor- 
 
 te Vor etwan mehr als Funff- 
 zig Jahr Die unterirdische trom- 
 pete, Ein lang gethon sehr wun- 
 derbar, Biss eine gantze straps 
 versanck, Und kam ein schrock- 
 licher gestanck. 
 
 51. Daraus fuhr eine feuer- 
 flamme, Die zog iiber das fla- 
 che land, Und was ihr auf dem 
 weg vorkame, Wurd als ein 
 Blitz zu asch verbrand, Es war 
 mensch, vieh, holtz oder stein, 
 Es muste plotzlich asche seyn. 
 
 52. Nicht lang nach diesem 
 
 ists geschehen Dass Lima die sonst 
 schone stadt, Durch ein Erdbe- 
 bung must vergehen, Da man- 
 cher zugesehen hat, Dem gross 
 und schrecklichen ruin, In weh- 
 nig stunden war sie hin! 
 
 53. Ein ander stadt ist gar 
 versuncken Am see in Limas nach- 
 barschafft, Worin viel menschen 
 sind vertruncken, Und wurden 
 plotzlich weggerafft, Dis schick- 
 sal dieses welt-theils sah, Neu- 
 Spanien in America. 
 
OF ALEXANDER MACK, JR. 187 
 
 49. And we who hear it from afar, 
 Let us not through our security, 
 Deceive ourselves so lamentably 
 As if it were still far distant. 
 
 The watchman blows now here, now there, 
 And why? Because the Day of Judgment is at 
 hand. 
 
 50. In Palermo, in Italy, was heard 
 A little more than fifty years ago 
 The subterranean trumpet, 
 
 A long-drawn, wondrous noise 
 
 Which ended with the sinking of an entire 
 
 street. 
 And then came an awful stench. 
 
 51. And forth there came a fiery flame 
 Which passed over the whole country, 
 And whatever came into its way 
 Was burnt to ashes as by lightning; 
 Whether man, cattle, wood, or stone. 
 To ashes it was reduced at once. 
 
 52. Not long after this it happened 
 That Lima, the beautiful town. 
 Was carried oflf by an earthquake, 
 And many a man has witnessed 
 The great and terrible destruction. 
 In a few hours it was gone! 
 
 53. Another city, too, was swallowed up 
 On the sea in Lima's neighborhood, 
 In which many people were drowned, 
 Thus being suddenly snatched away. 
 
 This catastrophe of this continent v/as seen 
 By New Spain in America. 
 
188 THE RELIGIOUS POETRY 
 
 54. Nun haben wir vor we- 
 
 nig jahren Aus dem bekandten 
 Portugall Umstandlichen bericht 
 erfahren, von Lisbons unter- 
 gang und fall, Was des erd- 
 bebens krafft vermag, Zum zeug- 
 nus vor den Jiingsten-Tag. 
 
 55. Doch 1st es dabey nicht 
 geblieben, Man hat uns von 
 noch nahrer zeit, Vor wenig 
 monaten geschrieben, Von gros- 
 ser noth und traurigkeit, So 
 Hispaniola da empfund, Alwo 
 die Insel ging zu grund. 
 
 56. Was soil man von den 
 spottem sagen Die dieses alles 
 achten nicht? Und suchen aus 
 dem Sinn zu schlagen Das letz- 
 te grosse welt-gericht, Sie sind 
 doch selbst zu ihrer schmach Ein 
 zeugnis vor den Jiingsten-Tag. 
 
 57. Was Petrus lang vorher 
 beschrieben von dieser letzten 
 spotterey, das haben sie so hoch 
 getrieben, Dass man erkennen 
 kan darbey, Zu Gottes ehr, und 
 ihrer schmach, Ein zeugnus vor 
 den Jiingsten-Tag. 
 
 58. Drum lassen wir sie billig 
 fahren, Und folgen Jesu hir- 
 ten-stimm, Der sein wort in so 
 viel gefahren, Beschiitzet wieder 
 Satans grimm, Dass wir noch 
 konnen lesen heut, Sein zeug- 
 nuss von der letzten zeit. 
 
OF ALEXANDER MACK, JR. 189 
 
 54. And now, but few years since 
 From well-known Portugal, 
 Detailed accounts have reached us 
 Of the destruction and fall of Lisbon, 
 Showing what an earthquake's power can do 
 As testimony of the Day of Judgment. 
 
 55. But the end was not yet reached, 
 For in still more recent days, 
 
 But a few months ago, was written to us 
 Of great distress and sadness 
 Experienced by Hispaniola, 
 When the island suffered ruin. 
 
 56. What shall one say of the scoflfers 
 Who heed not all these things, 
 
 Who seek to cast from out their minds 
 The last great Judgment of the World ? 
 They, themselves, to their own shame 
 Are a proof of the Judgment Day. 
 
 57. What Peter described long in advance 
 Concerning this latter-day scoffing, 
 They have abused to so great an extent 
 That one may consider it. 
 
 To God's honor and their shame be it said, 
 
 As a proof that the Day of Judgment will come. 
 
 58. So let us, as is fair, not heed them 
 And follow the shepherd voice of Jesus, 
 Who has protected in so many dangers 
 His word against the wrath of Satan, 
 Enabling us even at this day 
 
 To read His testimony of those latter days. 
 
190 THE RELIGIOUS POETRY 
 
 59. Wer dem Propheten nicht 
 will glauben, In allem das er 
 hat gesagt, Der wird sich selbst 
 des trosts berauben, Wodurch 
 er sich auch stinckend macht, 
 Bey allem himmelischen heer, 
 Das Jesu giebt lob preiss und 
 Ehr! 
 
 60. Wohl denen die ihn briin- 
 stig lieben, Die werden ewig 
 wol erfreut, Aus ihrem schmertz- 
 lichsten betriiben, wachst lauter 
 ehr und herrlichkeit, Sie seh- 
 
 nen alle klocken-schlag Sich nach 
 dem lieben Jiingsten-Tag. 
 
 61. Doch sind sie auch sehr 
 wohl zufrieden, wo Gott den 
 sunder noch verschont, Sie 
 sind von allem neid geschieden, 
 Dieweil Gott selbst in ihnen 
 wohnt, Sie lieben Gott ihr 
 hochstes theil, Und aller men- 
 schen gluck und heil. 
 
 62. Was soil man davon 
 
 weiter sagen? Ihr liebsten freun- 
 de last uns doch Dem Kleinod 
 mit mehr ernst nach jagen, Sind 
 wir gespant an Christi Joch, 
 So last uns redlich daran zihn, 
 Uns um kein frembdes Joch be- 
 miihn. 
 
OF ALEXANDER MACK, JR. 191 
 
 59. He who cares not to believe the Prophet 
 In all that He has said, 
 
 Will deprive himself of consolation 
 And make an abomination of himself 
 Among all the heavenly host 
 Which give praise and honor unto Jesu.^. 
 
 60. Happy are they who love Him devoutly, 
 For they will be blessed forever ; 
 
 And from their most grievous sorrows 
 Will spring only honor and glory, 
 And at every stroke of the clock they yearn 
 For the blessed Day of Judgment. 
 
 61. But they are well contented too, 
 When God yet spares the sinner 
 They are above all envy 
 
 For God, Himself, dwells in them. 
 They love their highest good in God 
 And desire the w^elfare of all men. 
 
 62. What more shall one say of all this? 
 Dearest friends, do let us not 
 Pursue vain treasures of this world. 
 
 If we are attached to the yoke of Christ, 
 
 Then let us work most honestly 
 
 And think of serving no other master. 
 
192 THE RELIGIOUS POETRY 
 
 63. Ihr grauen haupter sagts 
 
 den jungen Es ist gewiss die letz- 
 te Zeit; Den jiinglingen ists 
 stets gelungen, Durch Christi 
 blut und tapfiferkeit, Die mit 
 der siinde so gekriegt, Dass sie 
 den bosewicht besiegt. 
 
 64. Ach hort es auch ihr lie- 
 ben Kinder ! Der Kinder f reund 
 ist vor der thiir, Es bricht der 
 freund betriibter sunder, Der 
 richter aller welt herfiir, Last 
 uns doch heut mit lieb und reu 
 Entgegen gehn dem f eld-geschrey ! 
 
 65. Ihr freunde Christi, last 
 
 uns fliehen Ins licht aus aller 
 finsternus, Damit wir recht aus 
 Sodom Ziehen, Weil Jesus noch 
 steht in dem Riss ; Er spricht : 
 Gedancket an Lots Weib, Dass 
 niemand von uns stehen bleib. 
 
 66. Was hat das arme weib 
 vergessen, Dass sie so Traurig 
 blickt zuriick ? Was ist ihr dann 
 so lieb gewesen, Dass sie ver- 
 schertzt ihr grosses gliick? Die 
 Wahrheit spricht: Gedencke 
 dran, Was mir und dir begeg- 
 nen kan. 
 
OF ALEXANDER MACK, JR. 193 
 
 63. You hoary heads, instruct the young: 
 These are surely the latter days. 
 Youth has always been successful 
 Through Christ's blood and bravery, 
 When they have fought against sin 
 
 In defeating wickedness. 
 
 64. And you, dear Children, listen, too! 
 The children's friend is at the door, 
 
 He who is the friend of sinners in distress, 
 The judge of the world comes forth. 
 So let us today with love and penitence 
 Go forth to meet the battle shouts ! 
 
 65. You friends of Christ, let us flee 
 From out our darkness into light, 
 
 So that we whole from Sodom may escape. 
 For Jesus stands yet in the gap. 
 He speaks : Remember Lot's wife 
 Lest any of us stand still. 
 
 66. What can the poor woman have forgotten 
 That she looked back so sadly? 
 
 What can she have loved so much 
 That she forfeited her highest good? 
 And truth doth say : Mark well 
 What may occur to you and me. 
 
194 THE RELIGIOUS POETRY 
 
 67. Die wahrheit hat uns 
 ausgefiihret, Das licht scheint 
 unserm glaubens-fuss, Wer ist, 
 der nicht inwendig spiihret, 
 Dass man im lichte wandeln 
 muss? Die Wachter Zions ru- 
 fen laut : Wie schon ist unsers 
 konigs-braut ! 
 
 68. Jerusalem ist fest gegriin- 
 det, Auf Gottes-berg, als 
 mutter-stadt ; Sie ists, die un- 
 ser hertz entziindet, Und him- 
 mel-werts gezogen hat, Weil 
 Gottes glantz und Gottes 
 licht, Aus dieser Zions stadt 
 anbricht. 
 
 69. Kommt thut der finster- 
 
 nus entfliehen, Rufft unser Ro- 
 sen-Hlien-zweig, Das licht wird 
 euch nach Salem zihen, Und 
 Gottes Engeln machen gleich; 
 Doch niemand muss zuriicke 
 seh'n, Es mocht ihm wie Lots 
 weibe geh'n. 
 
 70. Seht Zoar war ein klei- 
 
 nes ortgen, Worin sich Lot er- 
 retten solt; Und uns steht vor 
 ein enges pfortgen, Wovon 
 uns Jesus zeugt so hold, Dass 
 hier dadurch mussgehen ein, 
 Wer dort will Salems burger 
 seyn. 
 
OF ALEXANDER MACK, JR. 195 
 
 67. Truth has guided us out, 
 
 The light shines for the feet of our faith ; 
 Who in his heart does not feel 
 That we must wander in the light? 
 The guardians of Zion shout aloud: 
 How beautiful is the bride of our king! 
 
 68. Jerusalem is firmly fixed 
 
 On God's mount as a mother of cities, 
 She it is who inflamed our hearts 
 And drew us heavenward, 
 For God's splendor and God's light 
 Shine from this city of Zion. 
 
 69. *'' Come, escape from the darkness," 
 
 Cries out our Branch of Roses and of Lilies, 
 " The light will draw you onward to Salem 
 And make you like unto the angels of God." 
 Yet no one dare look back. 
 Lest he meet the fate of Lot's wife. 
 
 70. Behold, Zoar was but a small spot 
 Whither Lot was to seek refuge ; 
 Likewise before us stands a narrow gateway, 
 Concerning which Christ so graciously tells us 
 That through it all here below must pass 
 Who would be dwellers in Salem up there. 
 
196 THE RELIGIOUS POETRY 
 
 71. Doch haben wir zum trost 
 gehoret, Ein wort von unsrer 
 mutter-stadt, Die (wie uns Chri- 
 sti zeugnis lehret,) Die hohen 
 Perlen Thore hat, Dass wer 
 alda darf gehen ein Wird ewig- 
 lich gliickselig seyn. 
 
 72. Wer solte nicht mit lust 
 
 vergessen, Das sinnen-spiel der 
 eitlen welt? Wann er Christ- 
 glaubig kont ermessen Die see- 
 ligkeit in Gottes zellt; Die 
 strohms-weiss Gottes kinder 
 nahrt, Ja ewig und unendlich 
 wahrt. 
 
 73. Durch ungehorsam sah 
 
 zuriicke Des Lots sein liebes 
 ehegemahl : O dass sind bittVe 
 siinden-blicke, Wo man ver- 
 acht, was Gott befahl Ach 
 liebste seelen dencket dran, Was 
 dieses uns bedeuten kan; 
 
 74. In Jesu sind die seelen 
 
 selig, Die willig halten sein ge- 
 bott, Das holtz des lebens macht 
 sie frolich, Wann andre nagt 
 der andre tod Dann gehen sie, 
 O grosse gnad! Durch Perlen 
 thore in die Stadt. 
 
OF ALEXANDER MACK, JR. 197 
 
 71. Yet, for our consolation have we heard 
 A word concerning our mother-city 
 Which (as Christ's testimony teaches us) 
 Has lofty gates of pearl. 
 Whoever is allowed to enter there 
 Will be forever blessed. 
 
 72. Who would not forget gladly 
 
 The sensual pleasures of this vain world, 
 
 If believing in Christ he could estimate 
 
 The blessings in God's tabernacle, 
 
 Which like a vast river brings nourishment to 
 
 God's children, 
 Yes and it endures forever. 
 
 73. Owing to disobedience the dear wife 
 Of Lot's bosom looked behind her. 
 Oh, they are bitter, sinful glances 
 That are made in contempt of God's instruc- 
 tions. 
 Alas, poor souls, think well of it. 
 What this may mean to us. 
 
 74. It is in Jesus that souls are blessed 
 Who gladly keep His commandments; 
 The wood (of the cross) of life makes them 
 
 rejoice. 
 While a different death is gnawing some 
 They then pass, oh wondrous grace! 
 Through gates of pearl into the city. 
 
198 THE RELIGIOUS POETRY 
 
 75. Darzu wird Satanas ge- 
 bunden, Die alte grosse drachen- 
 schlang, Die so viel volcker ii- 
 berwunden, Und alle welt ver- 
 fiihrt so lang. Dann wird die 
 erde wieder rein Wann diese 
 wird versiegelt seyn. 
 
 76, Versiegelt in des Ab- 
 grunds-griinden, so lang es un- 
 serm Gott gefallt Dann wird 
 man nichts von Jacobs-siin- 
 
 den Mehr finden in der gantzen 
 welt, Dann wird die werthe 
 heilige schaar, Mit Christo her- 
 schen tausend jahr. 
 
 77, Doch wann und wie dis 
 
 soil geschehen, 1st dem getreuen 
 Gott bekannt. Wie er es will 
 so muss es gehen, Er geb uns 
 nur in unsrem stand, Dass wir 
 von hertzen klein und rein Ihn 
 fiirchten, und gehorsam seyn. 
 
 78. Will uns der widerspruch 
 verfiihren Last uns gedencken an 
 Lots weib Die gnade muss uns 
 gantz regieren Ach das doch keins 
 zuriicke bleib, Der ungehorsam 
 hat die art, Er macht das hertz 
 wie stein so hart ! 
 
 Gedencket an des Lots Weib ! 
 
 Theophilus. 
 
OF ALEXANDER MACK, JR. 199 
 
 75. In addition, Satan will be bound, 
 
 That old and monstrous serpent of deceit, 
 Who conquered so many nations 
 And seduced the world so long. 
 The earth will once again be purified 
 When this serpent has been sealed. 
 
 T6. Sealed up in the recesses of the pit 
 As long as suits God's pleasure, 
 Then none of the sins of Jacob 
 Will any more be seen in all the world. 
 Then will the worthy, redeemed host 
 Reign for a thousand years with Christ. 
 
 77. But when and where this is to happen 
 Is known alone to gracious God; 
 As He wishes so must things be. 
 May He only grant that we, according to our 
 
 station, 
 From the bottom of our hearts, humbly and 
 
 purely 
 Fear Him and be obedient. 
 
 78. If Doubt seeks to seduce us. 
 Let us be mindful of Lot's wife. 
 God's mercy alone be with us 
 And let us hope that none will stay behind; 
 For disobedience has the effect 
 Of making the heart as hard as stone. 
 Be mindful of Lot's wife ! 
 
 Theophilus. 
 
200 THE RELIGIOUS POETRY 
 
 II Theil. GEISTLICHES MAGAZIEN. Num. 10. 
 
 Mel. Nichts hilfft uns dort mit hohen Gaben Oder: Wer 
 nur den lieben Gott lasst walten. 
 
 Auf last uns nun mit ernst 
 erwegen Den wichtig 
 grossen unterscheit, 
 Der zwischen fluch und 
 zwischen segen Sich ausgebiihrt 
 in dieser zeit, Auf dass wir un- 
 sers Gottes rath Ergreiffen 
 mogen in der that. 
 
 2. Die edle zeit ist uns gege- 
 ben Von Gott in unserm ruff 
 und stand, Der Hochste will in 
 diesem leben Uns machen seine 
 krafft bekannt, Ja Christus will 
 uns machen frey, Von Satans 
 list und tyranney. 
 
 3. Ach lasst uns nicht die zeit 
 verschlaffen, Die Gott uns 
 weislich zugedacht Biss uns er- 
 wecken Gottes straffen, In 
 hochst betriibter todes-nacht, 
 Wie mancher leyder schlafft und 
 traumt, biss dass er hat sein heil 
 versaumt. 
 
 4. Ein selig wesen aller wesen, 
 Von Gottes heilger Majestat, 
 Will dass wir sollen recht gene- 
 sen, Eh' uns die zeit und krafft 
 entgeht ; Wir sollen erben Got- 
 tes reich, Und seinen Englen 
 werden gleich. 
 
OF ALEXANDER MACK, JR. 201 
 
 Part 11. THE RELIGIOUS MAGAZINE. No. 10. 
 
 Melody: Naughi: Helps Us There With Great G-ifts, 
 Or, Whoever Places His Faith in God on. High. 
 
 Up! Let us now seriously consider the great gulf 
 which has been opening in these days between 
 damnation and blessing, in order that we may 
 indeed avail ourselves of God's advice. 
 
 2. This precious time has been given us by God in 
 our callings and stations, the Almighty desires 
 to make His strength known to us during this 
 life; yea, Christ will make us free from Satan's 
 cunning and tyranny. 
 
 3. Alas, let us not sleep away the time which God 
 has wisely meted out to us, waiting for God's 
 punishment to awaken us in a most dismal night 
 of darkness. How many a man alas, sleeps and 
 dreams until he has forfeited his salvation! 
 
 A blessed Being of all beings, of God's holy Maj- 
 esty, wishes us to recover (from wickedness) be- 
 fore our time and energy are spent; we are to 
 inherit God's kingdom and to become like unto 
 His angels. 
 
202 THE RELIGIOUS POETRY 
 
 5. Zwar Satanas ist ein be- 
 neider, Die bosen Engel allzu- 
 mal, Sind seine geistliche mit- 
 streiter, Die halten es vor eine 
 quaal, Wann eine seel befreyt 
 soil seyn, von hollen-quaal und 
 hollen pein. 
 
 6. Ein finstrer abgrund ist die 
 quelle Vom ranch der tollen 
 sicherheit, Wie mancher schlafft 
 am rand der holle, Traumt von 
 geschmiinckter eitelkeit! O eitel- 
 keit der narren lust! Die holle 
 brennt des sunders brust. 
 
 7. Ein narren maul wird offt 
 geschlagen, Und findet nirgends 
 gliick noch ruh, Es plaget viel, 
 und last sich plagen, Und lachet 
 noch wol gar darzu ; Die frie- 
 dens-boten weynen sehr, Wo 
 Gottes wort nicht find gehor. 
 
 8. Die friedens-stohrer hin 
 
 und wieder, Als Satans feuer- 
 geisterlein, Erregen sehr die siin- 
 den glieder, Die vorhin schon 
 beweglich seyn Im drachen-blut 
 durch hass und neid, So gibts 
 denn plotzlich zanck und streit. 
 
 9. Wo ohrenblaser gifftig re- 
 den, Und durch verlaumdung 
 mancherley, Den edlen liebes- 
 funcken todten, Da thont des 
 Satans lust-geschrey, Biss rach- 
 begier durchs schlangen-wort, 
 Zum offtern leib und seel ermordt. 
 
OF ALEXANDER MACK, JR. 203 
 
 5. Tis true Satan is envious, and moreover that the 
 wicked angels fight by his side and consider it 
 
 / a grievance whenever a soul is liberated from the 
 pains and tortures of hell. 
 
 6. A dark abyss is the source of the vapor of fool- 
 ish security, and many a man sleeps on the brink 
 of hell and dreams of painted vanity. Oh vanity 
 of foolish lust, 'tis hell burning the sinne/r's 
 breast. 
 
 7. A fool's mouth is often beaten and finds nowhere 
 happiness or rest. It causes much injury and 
 permits itself to be injured, and even laughs in 
 the bargain. The messengers of peace weep much 
 when God's word is not heeded. 
 
 8. Now and then the disturbers of the peace, Satan's 
 own imps of fire, arouse the sinful members who 
 are already in a state of disturbance, through 
 hatred and envy in the dragon's blood, and then 
 there is suddenly dissension and strife. 
 
 9. When tale bearers indulge in their venomous 
 speeches and by their many kinds of slander kill 
 the precious spark of love, then Satan's cry of 
 joy resounds until the desire for revenge, stirred 
 up by the serpent word, frequently murders soul 
 and body. 
 
204 THE RELIGIOUS POETRY 
 
 10. Wo Gottes-wort im her- 
 tzen thonet, Da muss das bose 
 wesen fort, Man wird durch 
 Christi blut versohnet, Und drin- 
 get durch die enge pfort. Die lie- 
 be starckt des glaubens-krafift, 
 
 Zu iiben gute ritterschafft. 
 
 11. Da griint die hoffnung zu 
 dem leben, Das Gott im wort 
 verheissen hat, Das kan dem 
 geist erquickung geben, Die gna- 
 denvolle liebes that Der gottli- 
 chen barmhertzigkeit, Macht dass 
 sich, leib und seel erfreut. 
 
 12. Wo aber bose lust regie- 
 ret, Da wird des geistes-ohr 
 verstopft ; Da wird die seel im 
 traum verfiihret, Obschon der 
 beste freund anklopft. So steht 
 sie sich so sehr im licht, Dass sie 
 sich lieber selbst durchsticht. 
 
 13. So bringt sie sich in viele 
 schmertzen, Und giebt dem Feind 
 gewonnen spiel, der macht sie 
 weiss es sey nur schertzen, und 
 treibt sie zum verzweiflungs-ziel ; 
 er bindet sie stats fester an, Biss 
 er sie gantz gewinnen kan. 
 
 14. Der geist in solcher ohn- 
 macht sincket Offt tief bis in 
 den andern Tod, Die seel den 
 frevel-wein selbst trincket, Ent- 
 blosst sich und tritt in den koth ; 
 Sie solte eine Fiirstin seyn, Und 
 waltzt im koth sich wie das 
 Schwein. 
 
OF ALEXANDER MACK, JR. 205 
 
 10. When God's word resounds in the heart then 
 wickedness must flee away. Through the blood 
 of Christ are men reconciled and able to pass 
 through the narrow gate. Love strengthens the 
 force of belief in the practice of true chivalry. 
 
 11. Then flourishes our hope for the life that God 
 has promised us in His word, this can provide 
 the spirit with refreshment. The merciful serv- 
 ice of love in divine mercy makes body and soul 
 rejoice. 
 
 12. But when vicious lust is rampant, then the ear 
 of the spirit is stopped; then the soul is seduced 
 in its dreams although its best friend may be 
 knocking at the door. Thus it stands so ef- 
 fectively in its own light that it prefers running 
 itself through. (Killing itself.) 
 
 13. In this manner it gives itself much pain and yields 
 to the enemy without a struggle; the latter pre- 
 tends it is only a joke and drives it (the soul) to 
 desperation; the enemy binds it firmer and firmer 
 to himself until he is able to call it his own 
 entirely. 
 
 14. The spirit sinks into such a degree of weakness 
 as to reach death itself, the soul drinks the very 
 wine of sacrilege and bares itself and steps into 
 the mire. It (the soul) ought to be -a princess 
 but instead it wallows in the mire like swine. 
 
206 THE RELIGIOUS POETRY 
 
 15. Wem solte nicht sein her- 
 
 tze brechen ? Wann er den gro- 
 sen jammer sieh't, Der mund kan 
 kein gut wort mehr sprechen ; 
 Der stoltze griihnt, die ruthe 
 bliiht; Die holl erwittert ihren 
 schlundt ; Der Tod steht schon 
 mit ihr im bund. 
 
 16. Der Leib den sonst Gott 
 selber ehret Und weyht vor sich 
 zum tempel-hauss, Der wird im 
 grund vom.feind zerstoret, Da 
 siehet es erbarmlich aus : Die 
 geister von der bosen schaar Gehn 
 aus und ein, und herrschen gar. 
 
 17. Die glieder die Gott selbst 
 geschaffen, Die werden in des 
 feindes hand Gebraucht als un- 
 gerechte waffen, Zu wiircken 
 grauel, siind und schand ; So 
 wird der mensch durch truof und 
 siind, Ein recht gebohrnes hollen- 
 Kind. 
 
 18. In dieser kranckheit liegt 
 gefangen Die gantze menschliche 
 Natur, Kan zur genesung nicht 
 gelangen, Als durch des guten 
 artztes cur, Und was noch schwe- 
 rer macht die noth, So herrscht 
 der lebendige tod. 
 
 19. Ein eitel thoricht sinnen- 
 leben Durchdringt die grosse 
 menschen-schaar, Mit sunde, holl 
 und tod umgeben, In unaus- 
 sprechlicher gefahr; wo boser 
 geister zauber-spiel Ertodt das 
 geistliche gefiihl. 
 
OF ALEXANDER MACK, JR. 207 
 
 15. Whose heart does not break on beholding this 
 disgrace ? The mouth can no longer utter a good 
 word, the arrogant one (Satan) prospers, the 
 rod (of punishment) blossoms, hell scents her 
 prey, death is already in league with her. 
 
 16. The body which God otherwise honors and ap- 
 points for His own dwelling is thoroughly de- 
 stroyed by the enemy and has a most pitiful ap- 
 pearance. The spirits of the vicious band go free- 
 ly in and out and have complete sway. 
 
 17. The limbs that God, Himself, created are used 
 in the hands of the enemy as unrighteous weap- 
 ons for the purpose of horror, sin and shame; 
 and this man through illusion and sin becomes 
 a veritable incarnate child of hell. 
 
 18. In this disease lies captive the whole nature of 
 man ; it can not regain its health except through 
 the services of its good physician, and what 
 makes the matter worse, living death holds sway. 
 
 19. A vain and foolish sensual life pervades all men 
 surrounded as they are in inexpressible danger 
 by sin, hell, and death in which the sorcery of 
 bad spirits kills off right spiritual feeling. 
 
208 THE RELIGIOUS POETRY 
 
 20. Das tausendfache liigen- 
 reden, Von hochst vergiffter 
 schlangen art, Der unzehlbaren 
 Frosch-Propheten, Macht das 
 gehor von gleicher art, Kein ga- 
 tes wortlein kommt empor, Dem 
 geist zu dringen in das ohr. 
 
 21. Der augenlust ihr schau- 
 gerichte, Vom feind betriiglich 
 zugericht, Hat manchem seher 
 sein gesichte Verdorben, weil er 
 seine pflicht Vergessen, und sich 
 selbst verletzt; Indem er seinen 
 feind ergotzt. 
 
 22. Der augen-fenster sind die 
 pforten Wodurch der Tod von 
 alters her Gestiegen, und ist 
 machtig worden In dem gefalF- 
 nen menschen-heer Dass man viel 
 todten-corper findt, Die lebendige 
 graber sind. 
 
 23. Und wie ein todter nichts 
 kan riechen, So geht es auch in 
 diesem tod, Die geistlich toden 
 sunder kriechen In den abscheu- 
 lich bosen koth, Sie trincken gar 
 den schwefel-tranck Und riechen 
 doch nicht den gestanck. 
 
 24. Wo nun also erstirbt von 
 innen Das gute gottliche gefiihl, 
 Da regt sich in den aussern sin- 
 nen, Ein boss und siindliches ge- 
 wiihl, Da wird der mensch durch 
 Satans macht, Um all sein gliick 
 und heyl gebracht. 
 
OF ALEXANDER MACK, JR. 309 
 
 20. Manifold lying speeches of highly venomous ser- 
 pent-like character, uttered by the innumerable 
 frog-prophets, make the sense of hearing simi- 
 larly powerless ; no good word can rise to the 
 surface that might enter the ear of the spirit. 
 
 21. When cunningly prepared by the enemy, a show- 
 dish (a dish put on the table merely for show) 
 for the pleasure of the eyes has frequently spoiled 
 the sight of a seeing man because he has forgot- 
 ten his duty and injured himself to the amuse- 
 ment of the enemy. 
 
 22. The windows of the eyes are the gates through 
 which death, from time immemorial, has entered 
 and become so powerful that in the fallen host 
 of men many dead bodies are found which are 
 living graves. 
 
 23. And just as a dead man can not smell so is it 
 in this death also, these spiritually dead sinners 
 creep about in the most offensive mire and even 
 drink the sulphurous beverage without noticing 
 the stench. 
 
 24. Therefore, whenever the good divine feeling dies 
 within a wicked, sinful commotion arises in the 
 outer senses and then man is deprived of all his 
 happiness and his salvation through the power 
 of Satan. 
 
210 THE RELIGIOUS POETRY 
 
 25. Desgleichen wo das ohr 
 nichts horen Kan von dem inn'- 
 ren lebens-wort, Da kan der 
 Satan selber lehren Und predi- 
 gen von krieg und mord, Da 
 wird der seelen herrlichkeit In- 
 wendig voller hertzeleyd. 
 
 26. Und wo das innere gesich- 
 
 te nichts sieht von Gottes herr- 
 lichkeit, Da wird des menschen 
 ehr zu nichte, Das auge gafft 
 nach eitelkeit, Bezaubert durch 
 die schlangen-haut, VerHebt sich 
 in des Satans-braut. 
 
 27. Wer nun also ist ruchloss 
 worden, Von dem entflieht der 
 gute geist, Weil mit gedancken, 
 werck und worten, Er sich des 
 bosen stats befleist; Jemehr er 
 schandet Gottes rath, jemehr 
 entgeht ihm alle gnad. 
 
 28. Dis 1st die breite hollen- 
 strasse, O weh ! der grossen men- 
 schen schaar ! Die all den schma- 
 len weg verlassen, Und finden 
 sich hier paar bey paar, Ein sun- 
 der schlept den andern fort Biss 
 in die weite hollen-pfort. 
 
 29. Kein eckelhaftes heuchel- 
 wesen. Kan hie erlosen von ge- 
 fahr, O nein! der ist zum zorn 
 erlesen, Der nicht entfliehet gantz 
 und gar, Von dieser Hollen- 
 strass und pfort, Auf jenem schma- 
 len wege dort. 
 
OF ALEXANDER MACK, JR. 211 
 
 25. Likewise, when the ear can hear nothing of the 
 inner word of Hfe Satan himself can teach and 
 preach war and murder and the splendor of the 
 soul is changed to inner grief. 
 
 26. And when the inner vision beholds nothing of 
 Gk>d's radiance, man's honor becomes naught, his 
 eye stares about for vanity; charmed by the 
 serpent's skin he falls in love with the bride of 
 Satan. 
 
 27. Therefore, when a man has become unscrupulous 
 the good spirit escapes from him for he occupies 
 himself constantly with thoughts, deeds and words 
 of evil. The more he violates God's counsel, the 
 more surely is all mercy withdrawn from him. 
 
 28. This is the broad road to hell. Alas ! the great 
 host of men! All leaving the narrow path and 
 appearing here pair by pair, one sinner dragging 
 the other after him into the broad portal of hell. 
 
 29. No disgusting hypocrisy can free one here from 
 danger. Oh no ! He who does not escape entire- 
 ly along that narrow path, from this road and 
 portal of hell, is marked out for wrath. 
 
212 THE RELIGIOUS POETRY 
 
 30. Der we^ den Gott selbst 
 
 hat gezeichnet Mit seines lieb- 
 sten kindes blut, 1st uns in 
 Christo zugeeignet, Zu fliehen 
 vor der Hollen-gluth. O unaus- 
 sprechlicher gewinn ! Wer red- 
 lich andert seinen sinn ! 
 
 31. Allein auf bey den schultern 
 tragen, Das kan durchaus hier 
 nicht bestehn, Man wird ver- 
 letzt, verstrickt, geschlagen, Und 
 muss zuletzt zu grunde gehn ; Wer 
 es mit Gott nicht redHch meynt, 
 Der bleibt innwendig Gottes 
 feind. 
 
 32. Johannes predigte die bu- 
 
 se, Und Christus selbst auch glei- 
 cher weiss. Samt seinen jiingern 
 ging zu fusse, Er that und lehrt 
 die Himmels-reiss ; Er ist das 
 vorbild reiner lehr, Durch ihn 
 wird Gott allein die Ehr. 
 
 33. Er rufft noch heut den geist- 
 lich todten, Wohl dem der seine 
 stimme hort, Geht von des fein- 
 des grund und boden, Und 
 Gottes-Sohn im glauben ehrt; 
 Verlasst durch busse reu und leid, 
 Die siinde und die Eitelkeit. 
 
 34. Wach auf der du noch 
 schlafifst in siinden, Hor wie dir 
 Paulus ruffet zu, Lass dich nicht 
 bey den toden finden, Verlasse 
 deine fleisches-ruh, Christus er- 
 leuchtet, innerlich, Den der ihm 
 nachfolgt wesentHch. 
 
OF ALEXANDER MACK, JR. 213 
 
 30. The way that God, Himself, has designated 
 through the blood of His dear Son, has been 
 dedicated to us in Christ's name as a means of 
 escaping the flames of hell. Oh, what an inex- 
 pressible advantage is his who righteously alters 
 his intentions! 
 
 31. But to attempt to stand in with both sides would 
 be of no avail here. One would only be injured, 
 ensnared, and defeated, and would finally go down 
 to destruction. Whoever is not honest with God 
 remains at heart His enemy. 
 
 32. John preached repentance, and likewise Christ, 
 Himself, went on foot together with His disciples. 
 He performed and inculcated the Heavenly jour- 
 ney. He is the model of pure teachings. Through 
 Him only is God honored. 
 
 33. He still calls today to them who are spiritually 
 dead and it is well for him who heeds His voice. 
 Away then from the enemy's grounds and pre- 
 cincts and honor God's Son with true faith. 
 Leave sin and vanity by means of sorrow, repent- 
 ance and atonement. 
 
 34. Wake up, you who still sleep in sin, hear what 
 Paul cries to you, be not found among the dead, 
 arise from your carnal repose; Christ illumines 
 inwardly him w'ho obeys Him in all things. 
 
214 THE RELIGIOUS POETRY 
 
 35. Er soil das licht des lebens 
 haben, Und in dem finstern Wian- 
 deln nicht, Verborgnes manna 
 soil ihn laben, Hor doch was 
 Jesus dir verspricht! Er selbst 
 will unser bruder seyn, Uns fiih- 
 ren in den Himmel ein. 
 
 36. Was diincket euch vom 
 
 seelig werden? O ihr mitpilger 
 gross und klein ! Solt man da- 
 fiir allhier auf Erden Nicht wil- 
 lig dulden creutz und pein ? Wird 
 man doch in des Himmels-freud 
 Gar bald vergessen dieses leid. 
 
 37. Und solte man etwan ge- 
 dencken, Wo man hie in der 
 welt geweint, So wird uns 
 Jesus selbst einschencken, Als 
 unser allerbester freundt, Den 
 allerbesten trauben-safft, Den 
 neuen freuden-wein voll kraflft. 
 
 38. Gedencke doch du armer 
 sunder, Wie hast du dich so sehr 
 zerstreut? Man wird ja alle tage 
 blinder, Beym Sau-trog schno- 
 der Eitelkeit; Schmackt dir dan 
 
 diese kost so gut? Ach dencke doch an 
 Christi blut. 
 
 39. Schau, ist es nicht vor 
 
 uns vergossen, Dort an dem 
 rauen creutzes-stamm ? O ja! es 
 ist so mfld geflossen, Aus dem 
 geliebten Gottes-Lamm ; Ach 
 diese theure blutes-krafift, Kan 
 andern unsre leidenschafft. 
 
OF ALEXANDER MACK, JR. 215 
 
 35. He is to have the light of life -and not wander 
 in the darkness, — secret manna shall refresh him. 
 Listen to what Jesus promises you! He, Him- 
 self, wishes to be our brother and lead us into 
 Heaven. 
 
 36. What think you of salvation? Oh, fellow-pil- 
 grims, great and small, should one not be willing 
 to endure for it all the troubles and pains here 
 below? For surely one will quickly forget this 
 pain in the joys of Heaven. 
 
 37. And if one should, perchance, remember sorrow- 
 full occasions back on earth, Christ Himself, our 
 best friend, will pour in for us the very best wine, 
 the new' invigorating wine of joy. 
 
 38. Bethink, poor sinner, how you have been dissipa- 
 ting. One becomes, you know, blinder day by 
 day at the swine-trough of vile vanity. Does this 
 fare please you so much? Alas, consider the 
 blood of Christ. 
 
 39. Behold, has it not been shed for us there on the 
 rough wood of the cross? Oh yes, so freely did 
 it flow from the blessed Lamb of God ! Yes, this 
 blessed blood's power can transfigure our passion. 
 
216 THE RELIGIOUS POETRY 
 
 40. Ein sunder der sich recht 
 bekehret, Wird nicht vom trost 
 geschlossen aus, Wer Christi 
 geist im hertzen horet, Der hort 
 zu Gottes Stadt und hauss, 
 Sein leib wird Gottes tern- 
 pel gar, Das arme hertz ein bat- 
 altar. 
 
 41. Doch kostets mehr als 
 Herr Herr schreyen, Zu kom- 
 men in das himmelreich : Dann 
 nur die seelen die sich freuen Dass 
 sie dem Lamme werden gleich, 
 Die hie des Vaters willen thun, 
 Und in der Hebe Christi ruhn ; 
 
 42. Die werden hie des him- 
 
 mels erben, dieweil sie geistlich 
 arme sind, Sie wollen gern mit 
 Christo sterben, Weil Hebe sie 
 an ihn verbindt; Sie halten sein 
 gebot mit fleiss, Auf ihrer kur- 
 tzen pilger-reiss. 
 
 43. O siinder ! dencke doch von 
 hertzen An den sehr grossen un- 
 terscheid: Ein zeitlich weh last 
 sich verschmertzen Gegen dem 
 weh der Ewigkeit; Wie lang 
 und schwer wird doch die pein 
 Des ewigen verderbens seyn? 
 
 44. Es wird das feuer nicht 
 verloschen, Und auch der wurm 
 wird sterben nicht, Da kann der 
 siinder nicht entwischen, Dem 
 schweren zorn und straf-gericht : 
 Die gantze welt war viel zu klein, 
 Als dass sie kont ein los-geld seyn. 
 
OF ALEXANDER MACK, JR. 217 
 
 40. A sinner who is converted to righteousness will 
 not be shut out from consolation. Whoever heeds 
 the spirit of Christ in his heart belongs to God's 
 own city and house, his body even becomes God's 
 temple and his bruised heart an altar of worship. 
 
 41. But one must do more than merely cry ''Lord! 
 Lord ! '' in order to get into the kingdom of Heav- 
 en, for only the souls who rejoice that they are 
 becoming like unto the Lamb, who do the will 
 of the Father here below, and find consolation 
 in the love of Christ, 
 
 42. They it is who will become the heirs of Heaven 
 because they are poor in spirit, because they 
 are glad to die with Christ, because they are 
 joined to Him by love. They keep His com- 
 mandments with diligence on this their short pil- 
 grimage. 
 
 43. O sinner! Take now to your heart this very 
 great distinction. A temporal pain may be over- 
 come in view of the great pain of eternity. How 
 long and grievous will be the pain of eternal 
 damnation ! 
 
 44. The fire will never go out and the worm, too, 
 will never die. The sinner can not escape the 
 heavy wrath and judgment. The whole world 
 would be far too small to be offered as a ransom. 
 
218 THE RELIGIOUS POETRY 
 
 45. Hor weiter was der Herr 
 
 will reden, Zu uns in dieser schat- 
 ten-welt, Durch seine knechte die 
 propheten, Die er zu wachtern 
 hat bestellt, Damit ein jeder den- 
 cke dran, was ihm hernach be- 
 gegnen kann. 
 
 46. Lies was Maleachi bezeu- 
 get:* Von jenem grossen un- 
 terscheid, Und was lesaias nicht 
 verschweiget,t Ja Christus 
 selbst gibt uns bescheidtj Vom 
 grossen ausschlag des gewichts, 
 An jenem tage des gerichts. 
 
 47. Was hie davon in reim 
 erscheinet, Lass dir seyn zur er- 
 munterung, Dass du nicht wirst 
 zu spath beweinet, Wann du 
 versaumt die besserung; Nimm 
 selbst die Bibel vor die hand, 
 Erforsche weislich deinen stand. 
 
 48. Was spricht der Herr 
 
 zu deinen siinden? Von dem 
 was balde soil geschehn, Er war- 
 net sie samt ihren kindern, Eh' 
 sie wie spreu zu grunde gehn, 
 Wann nun das Feuer ihren 
 muth Verzehren wird in heisser 
 Gluth. 
 
 *Mal. 3 V. 13-18. 
 tiesai 65 v. 13-15. 
 JMatth. 25. 34. seq. 
 
OF ALEXANDER MACK, JR. 219 
 
 45. Hear further what the Lord wishes to say to us 
 in this shadow world, through His servants the 
 prophets whom He has set as guardians, so that 
 everybody may bethink himself as to what may 
 be his future fate. 
 
 46. Read what Malachi* witnesses concerning that 
 distinction and what Isaiahf does not fail to 
 mention, yea, Christ, Himself, informs usj about 
 that all-important event on that Day of Judg- 
 ment. 
 
 47. Whatever of this matter appears here in poetic 
 form is intended to serve you as encouragement, 
 in order that you may not be mourned for after 
 it is too late and you have neglected your im- 
 provement. Take the Bible in your hand and in- 
 form yourself as to where you stand. 
 
 48. What does the Lord say of your sins? From 
 Him you may expect to hear soon; He warns 
 them and their children before they are destroyed 
 like chaff when the fire has destroyed their cour- 
 age in its hot flames. 
 
 *Mal. Ill: 13-18. 
 tia 65: 13-15. 
 IMatth. 25: 34-46. 
 
220 THE RELIGIOUS POETRY 
 
 49. Want! meine Knechte sich 
 erfreuen, so werdet ihr mit schand 
 bestehn, Dann ihre hoffnung 
 wird gedeyen, Und eure wird 
 
 wie staub vergehn; Sie freuen 
 sich in Gottes heyl, Ihr werdet 
 allem fleisch zum greul. 
 
 50. Seht meine Knechte wer- 
 
 den essen, Ihr aber werdet hung- 
 rig seyn; Sie werden trincken, 
 da indessen, Ihr leiden miist des 
 durstes pein; Wann jeder from- 
 mer knecht alsdann Vor gu- 
 tem muthe jauchzen kan! 
 
 51. So werdet ihr gleichwol 
 verschmachten In eurem eignen 
 hertzenleyd, Dieweil ihr nicht 
 habt wollen achten Die euch ge- 
 schenckte gnaden-zeit, Wann 
 euch der jammer heulen macht, 
 Dieweil ihr Gottes gunst ver- 
 acht. 
 
 52. Wann nun der Herr mein 
 Gott wird kommen, Und alle 
 heihgen mit ihm, Dann wird 
 erhohen alle frommen, Der gross 
 und starcke Elohim; Dann wird 
 das wunder offenbahr, Was 
 Christus in den Glaub'gen 
 
 !V\'ar. 
 
OF ALEXANDER MACK, JR. 221 
 
 49. When my servants rejoice you will stand 
 ashamed, for their hopes will flourish and yours 
 will turn to dust. They will rejoice in God's 
 salvation while you become a horror to all flesh. 
 
 50. Behold, my servants will eat while you are hun- 
 gry; they will drink while you suffer the pangs of 
 thirst. How every pious servant then should 
 shout for joy I 
 
 51. So will you languish in the grief of your hearts 
 because you have paid no heed to the time mer- 
 cifully accorded to you; when calamity makes 
 you cry out, it is because you have held God's 
 favor in contempt. 
 
 52. When now the Lord, my God, shall come and 
 all the saints with him, then the great and mighty 
 Elohim will elevate all the pious. Then the miracle 
 of Christ present in the believers will be re- 
 vealed. 
 
222 THE RELIGIOUS POETRY 
 
 53. Das werden dann seyn 
 herrlichkeiten, Wann in des 
 Vaters herrlichkeit, Man wird 
 den ehren-trohn bereiten, 
 Vor Gottes-Sohn zu solcher 
 zeit, Und alle volcker nah und 
 fern, Versammlen dem Herrn al- 
 ler Herrn. 
 
 54. Vor aller heilgen Engel- 
 staden, Wird man mit augen 
 sehen dann, Dass Gottes Kin- 
 der sind in gnaden, Und was 
 der Herr vor sie gethan; Da 
 wird erscheinen Gottes huld 
 Und der verstockten sunder 
 schuld. 
 
 55. Der Konig wird die vol- 
 cker scheiden Gleich wie ein hirte 
 seine heerd, Und stellen sie zu 
 beyden seiten, Wie es sein treu- 
 es hertz begehrt, Die Schaflein 
 zu der rechten hand, Die Bock 
 zur lincken, wie bekannt. 
 
 56. Und wann der richter-stuhl 
 erscheinet, Worauf des richters 
 Majestat, Die alle so hier wohl 
 geweinet, Zu seiner rechten hand 
 erhoht, Wer kann ertragen dann 
 dis wort, Geht ihr verfluchten 
 von mir fort. 
 
OF ALEXANDER MACK, JR. 223 
 
 53. What splendors will there be then, when in the 
 radiance of the Father the throne of honor will 
 be prepared for the Son of God at that time, 
 and all the nations far and near will gather before 
 the Lord of Lords. 
 
 54. Among the hosts of all the holy angels one will 
 then see that God's children are in His favor and 
 see what the Lord has done for them. Then the 
 kindness of God and the guilt of obdurate sin- 
 ners will become manifest. 
 
 55. The King will separate the peoples as a shep- 
 herd does his flock and will set them on either 
 side as His true heart requires, the sheep on the 
 right, the goats on the left, as is well known. 
 
 56. And when the Judge's throne appears, after which 
 the Judge's Majesty elevates to a position on 
 His right hand all those who have wept on earth, 
 who will then be able to endure the words : *' De- 
 part from me, ye cursed " ? 
 
224 THE RELIGIOUS POETRY 
 
 57. O Sunder! dass wird 
 
 dann nicht heissen Komm her, 
 thu buss, und bessre dich, Ich 
 will dich selber unterweisen, Wie 
 du solt lernen lieben mich ; Da 
 must du mit den Teuflen gehn, 
 Und ihren marter-platz besehn. 
 
 58. Das wort komm her, wirst 
 du wohl horen, Und dich des 
 doch nicht nehmen an, Gott 
 
 wird zur rechten hand sich kehren, 
 Und seine schafflein sehen an In 
 seiner grossen freundlichkeit, Zu 
 ihrer ewgen wonn und freud. 
 
 59. Was wird der Ehren-K6- 
 
 nig sagen? Kommt her, die ihr 
 gesegnet seyd, Von meinem Va- 
 ter in den Tagen, Der kurtz-ge- 
 fasten sterblichkeit, Ererbt das 
 reich das euch bereit't, Von an- 
 beginn zur herrlichkeit. 
 
 60. Dann da ich hungrig wol- 
 
 te werden, Da habt ihr mich ge- 
 speiszt mit fleiss, Und da mich diir- 
 stete auf erden, Da trancktet ihr 
 mich gleicherweiss, Auch war ich 
 nackend in der zeit, Und ihr habt 
 mich sowohl bekleid. 
 
 61. Ja ich war kranck und lag 
 gefangen, Und ihr habt freund- 
 lich mich besucht. Nun solt ihr 
 euer erb empfangen, Und finden 
 eurer liebe frucht; Das reich von 
 anbeginn der welt 1st euch berei- 
 tet und bestellt. 
 
OF ALEXANDER MACK, JR. 225 
 
 57. O sinner, you will then not hear the words, 
 " Come hither, repent, renounce your evil ways ; 
 I, myself, will teach you how you may learn to 
 love me." Nay, then you will have to depart with 
 the devils and view their torture-chamber. 
 
 58. You will probably hear the word, " Come," but 
 you will not be able to avail yourself of the offer 
 for God will turn to His right and look at His 
 sheep with His great kindliness and to their ever- 
 lasting ecstasy and joy. 
 
 59. What will the King of Glory say ? " Come, you 
 who have been blessed of my Father in the 
 days of a short-measured mortality, inherit the 
 kingdom that has been prepared for you from the 
 beginning to this glorious moment." 
 
 60. " For when I became hungry you provided me 
 with meat and when I was thirsty on earth you 
 gave me likewise to drink and I was naked, too, 
 at times and then you also clothed me." 
 
 61. " Yea, I was ill and lay in prison and you were 
 so kind as to visit me. Now you shall receive 
 your inheritance and obtain the fruit of your love. 
 The kingdom has been ready and prepared for 
 you from the beginning of the world." 
 
226 THE RELIGIOUS POETRY 
 
 62. Dann werden die gerech- 
 
 ten reden, Erkantlich mit beschei- 
 denheit : Wenn haben wir dich 
 •so in nothen Gesehn, O Herr! 
 der Herrlichkeit ? Wann haben 
 wir dir so gedient? Du bists ja 
 der uns hat versiihnt. 
 
 63. Dann wird der Konig sich 
 erklaren, Was den geringsten ist 
 gethan, Von denen die mir an- 
 gehoren, Im glauben dass nehm 
 ich so an, Denn ihr habt mei- 
 nem leib gedient, Worinen mein 
 geheimnus griint. 
 
 64. Den Bocken aber wird er 
 zeigen, Die ihm zur lincken sei- 
 ten stehn, Seht hier die schuld 
 ist euer eigen, Ihr habt mich 
 lassen hungrig gehn, Und wann 
 ich durstig war, habt ihr Mich 
 nie getrancket nach gebiihr. 
 
 65. Ihr habt mich lassen na- 
 
 ckend gehen, Und nicht bekleidet 
 in der welt, Kranck und gefan- 
 gen mich gesehen, Und habt euch 
 mir nicht zugesellt, Mich nie be- 
 sucht, mir nie gedient, Das 
 machts, dass euer gliick nicht 
 griint. 
 
 66. Nun seyd ihr die vermale- 
 deyten, Geht ihr verfluchten von 
 mir hin, Nun werden wir auf 
 ewig scheiden, Dieweil ich gantz 
 ein andrer bin; Ihr habt des 
 Satans theil erwahlt, Drum 
 seyd ihr ihm auch zugezahlt. 
 
OF ALEXANDER MACK, JR. 227 
 
 62. Then will the righteous speak gratefully and 
 mcxlestly : '' When have we seen Thee thus in 
 distress, O Lord of Glory? When have we 
 served Thee thus? It is indeed Thou who hast 
 been our salvation." 
 
 63. Then will the King explain Himself : '' Whatever 
 has been done to the least of those who belong 
 to me, when it was done in faith, I accept it as 
 if it had been done to my own body in Avhich my 
 mystery flourishes." 
 
 64. But He wnll point to the goats who stand at His 
 left : '' You see the blame is all your own, you 
 have permitted me to go hungry and when I was 
 thirsty you never gave me drink as you should." 
 
 65. " You have permitted me to go naked and never 
 have clothed me on earth ; sick and imprisoned 
 you have seen me and you never have given me 
 of your society, never visited me nor served me. 
 That is why your happiness does not grow." 
 
 66. " Now are you the accursed ones ; depart, you 
 cursed from me. We shall now separate forever 
 for I am now changed. You have chosen the side 
 of Satan and therefore you are allotted to him/' 
 
228 THE RELIGIOUS POETRY 
 
 67. Der hollen-feuer ist berel- 
 
 tet, Dem Teufel und der Engel 
 schaar, Die er zum abfall hat 
 verleidtet, nun trifft es auch euch 
 menschen gar, Dass ihr darinnen 
 euern lohn, Mit ew'ger schande 
 bringt davon. 
 
 68. Dann werden die zur lin- 
 cken seiten Auch sagen, Herr! 
 wann ists gesohehn'? Dass wir 
 dich in vergangnen zeiten, Je 
 haben hungerig gesehn' Wann 
 haben wir, O grossen Fiirst ! Ge- 
 sehen dass dich hat gedurst? 
 
 69. Wo sahen wir dich na- 
 
 ckend gehen, Und haben dich doch 
 nicht bekleidet? Wo haben wir 
 dich kranck gesehen, Oder srefan- 
 gen in der zeit, Und haben dir 
 gedienet nicht, Dass uns nun 
 trifift ein solch gericht? 
 
 70. Dann wird der Konig ih- 
 
 nen sagen, Was dem geringsten 
 nicht gethan, Der glaubig mei- 
 ne schmach getrogen, dass gehet 
 mich gantz griindlich an, Dann 
 ihr habt meine braut verschmaht, 
 die nun zu meiner rechten steht. 
 
 71. Und also werde diese gehen, 
 Von Christo in die ew'ge pein, 
 Und den gerechten wirds deschehe, 
 Dass sie bey Christo konnen seyn ; 
 Ins ew'ge leben gehen sie, Wor- 
 nach sie sich gesehnet hie. 
 
OF ALEXANDER MACK, JR. 229 
 
 (>7. " The fires of hell were prepared for the devil and 
 the host of angels whom he deluded into revolt. 
 Now this is the fate of you humans also, in order 
 that you may receive in them, in everylasting dis- 
 grace, your just reward ! " 
 
 68. Then will those on the left also say : " Lord, 
 when was this that we in past times ever saw 
 you hungry? When, O Mighty Prince, did we 
 see you suffering thirst ? " 
 
 69. *' When did we see you going about naked and 
 did not clothe you? When have we seen you 
 ill or imprisoned, when time sdll was, and have 
 not ministered to you that this judgment should 
 now come upon us? " 
 
 70. Then will the King say unto them : " Whatever 
 you have neglected to do unto the least among 
 these who bore my ignominy in perfect faith, 
 such omission concerns me most deeply for you 
 have thus scorned my bride now standing on my 
 right." 
 
 71. And then these latter will go away from Christ 
 into eternal punishment and to the righteous it 
 will be given that they may remain with Christ, — 
 into eternal life they go for which they have so 
 strongly yearned. 
 
230 THE RELIGIOUS POETRY 
 
 72, Was nun noch weiter wird 
 bezeuget, Durch Gottes-wort 
 in Heilger-Schrifft, Wovon 
 jetzt diese feder schweiget, Gar 
 piincktlich und gewiss eintrifft, 
 Und seht der grosse unterscheid, 
 Hangt an dem augenblick der 
 zeit. 
 
 7Z, Wie bald ist eine stund 
 
 verschlaffen, Ein tag unniitzlich 
 zugebracht? Da man an Gottes 
 gunst und straffen, Nicht ein- 
 mal griindlich hat gedacht Und 
 ach ! der ew'ge unterscheid Komt 
 aus dem augenbHck der zeit! 
 
 74. Im augenblick sind wir ge- 
 bohren ; Gantz augenblicklich lebt 
 man hie; Im augenbHck geht 
 man verlohren; Darauf folgt 
 ewig Plag und miih ; Wo nicht 
 der augenbHck der zeit, Uns fiihrt 
 zu Gottes herrHchkeit. 
 
 75. Gott last uns reinigen 
 
 auf erden Worauf der zweck der 
 liebe zielt, Dort kan man nicht 
 gereinigt werden, Biss Gottes 
 zorn sich hat gekiihlt,* Ach dass 
 doch alle Creatur, Mocht finden 
 die genaden-spuhr. 
 
 16, Hier kan die ziichtigung 
 
 uns neigen, Zu seliger Vergniig- 
 samkeit, Dort wird von quaal 
 ein ranch aufsteigen, Von ewig- 
 keit zu ewigkeit, Hier kan man 
 nehmen gnad um gnad, Dort 
 heist es: Nun ist es zu spath. 
 
 *Hesekiel 24, v. 13. 
 
OF ALEXANDER MACK, JR. 231 
 
 72, What further things are testified to by God's 
 word in Holy Writ, concerning which this pen is 
 silent will also appear and take place punctually 
 at the proper time. And behold, the great division 
 depends on an instant of time. 
 
 TZ, How quickly is an hour wasted in sleep, a day 
 spent in worthless occupations ! When one has 
 not even given proper thought to God's favor and 
 punishments and alas, the eternal division hangs 
 on a moment of time ! 
 
 74. In a single moment we are born, for but a mo- 
 ment we live here, in a moment, also, one is lost 
 and then follows eternal pain and woe unless the 
 instant of time leads us to God's glory. 
 
 75. God has us purified on earth w^hich shows the pur- 
 pose of His love, but there (at the Day of Judg- 
 ment) one can not be purified until God's wrath 
 has cooled.* Oh, that all creation might find the 
 way to salvation ! 
 
 76. Here (on earth) punishment may render us more 
 inclined to blessed contentment, but there (the 
 Day of Judgment) a smoke of torment will rise 
 from eternity to eternity. Here one receives mer- 
 cy upon mercy, but there the word will be, It is 
 too late! 
 
 *Ezekiel 24: 13. 
 
232 THE RELIGIOUS POETRY 
 
 77, Hier will uns Gott zu 
 
 Christo Ziehen, Verstockte sun- 
 der folgen nicht; Dort kan der 
 sunder nicht entfliehen, Dem un- 
 ertraglichen gericht, Und kan 
 selbst in der Hollen pein, Vor 
 Gott doch nicht verborgen seyn. 
 
 7%, Hie mit der Wiederbring- 
 ung schertzen, Ja gar mit un- 
 endlicher pein, Wird in dem 
 Meer der angst und schmertzen, 
 Nur quaal und schande bringen 
 ein, Weil jegliches unniitzes 
 wort, Zur Rechenschafift wird 
 kommen dort. 
 
 79, Gott wird doch seinen 
 
 zweck erreichen, Wie lang sich 
 Satan widerstezt, Ihm werden 
 aller Knie sich beugen, In Je- 
 su namen noch zuletzt, Dass 
 Gott geehret werd allein, Wan 
 er wird all's in allem seyn. 
 
 Theophilus. 
 (1771.) 
 
 II Theil. GEISTLICHES MAGAZIEN. Num. 12. 
 
 Reim-Gedicht vor die liebe Jugend. 
 
 Von der Schonheit. 
 Melodie. Wo ist Jesus mein Verlangen? 
 Unter schonen menschen- 
 kindem Ist mein Je- 
 sus Tausend-Schon, 
 Keinen schonern kan 
 man finden Wann man alle 
 hat geseh'n. 
 
OF ALEXANDER MACK, JR. 233 
 
 77 . Here God desires to draw us to Christ but hard- 
 ened sinners follow not. There the sinner can 
 not escape the unbearable judgment, and even 
 amid the torments of hell he can not be concealed 
 from God. 
 
 78. The treating of retribution and even eternal tor- 
 ment lightly can result in nothing but agony and 
 shame in that sea of fear and tortures for every 
 worthless word will there be held accountable. 
 
 79. God will attain His purpose no matter how long 
 Satan resists. All knees will finally bend to Him 
 in Jesus' name so that God alone may be hon- 
 ored when He will be all in all. 
 
 Theophilus. 
 (1771.) 
 
 Part H. RELIGIOUS MAGAZINE. Num. 12. 
 
 Poem for Our Dear Young People. 
 
 On Beauty. 
 
 Melody: Where is Jesus, My Heart's Desire? 
 
 Among all the beautiful mortals my Jesus has the 
 
 beauty of thousands. None more beautiful can be 
 
 found when all have been seen. 
 
234 THE RELIGIOUS POETRY 
 
 2 
 
 Aller rosen schmuck vergehet, 
 Menschen schonheit fallt ins 
 grab; Meines freundes schmuck 
 bestehet, Seine schonheit nimt 
 nicht ab. 
 
 3 
 
 Gottes Engel sind viel scho- 
 ner Als die schonsten menschen 
 seyn, Unsrem schonsten Nazare- 
 ner Weicht der Engel glanz 
 und schein. 
 
 So viel tausend steme pran- 
 gen An dem schonen Firma- 
 ment; Aber kommt die sonn ge- 
 gangen, Nimmt ihr schoner 
 pracht ein end. 
 
 5 
 Also auch die Seraphinen, 
 Samt der Engel ganze schaar, 
 Weichen, ehren und bedienen, 
 Jesu schonheit ganz und gar. 
 
 6 
 
 Was soli menschen schonheit 
 heissen Hier in diesem sterbens- 
 thal, Gegen dem den ewig 
 preisen Gottes kinder allzu- 
 mal! 
 
 7 
 
 Wann des menschen schon- 
 heit bliihet Unter einer gulden 
 kron, Muss oft eh man sichs 
 versiehet, Schnell der blosse 
 geist darvon. 
 
OF ALEXANDER MACK, JR. 235 
 
 The charm of all the roses is but passing, man's 
 beauty decHnes into the grave ; but my Friend's charm 
 is lasting, his beauty never grows less. 
 
 3 
 God's angels are much more beautiful than the 
 most beautiful of mortals ; but even the splendor of 
 the angels is dimmed by our most beautiful Naza- 
 rene. 
 
 4 
 Many thousands of stars adorn the beautiful firma- 
 ment but when the sun comes their great beauty is 
 past. 
 
 5 
 Thus the seraphim, too, together with the entire 
 host of angels bow down before, honor, and serve 
 the beauty of Jesus without end. 
 
 6 
 What avails the beauty of man here m this valley 
 of death when compared with Him whom God's 
 angels constantly praise? 
 
 7 
 When the beauty of man flourishes under a crown 
 of gold, often the mere spirit must hasten away be- 
 fore one is aware of it. 
 
236 THE RELIGIOUS POETRY 
 
 8 
 
 O wie sinkt ein herze nie- 
 der ! Dass sich durch die lust 
 zerstreut Es verderben alle glie- 
 der Durch des fleisches sicher- 
 heit. 
 
 9 
 
 Jesu Hebe die erhohet Zu der 
 Engel lust und Freud, Alle an- 
 dre lieb vergehet, Und ver- 
 mehrt die sterblichkeit. 
 
 10 
 
 Summa Jesus hat alleine 
 Aller wahrer schonheit ruhm, 
 Andre schonheit wie sie scheine, 
 1st nur eine welke Blum. 
 
 11. 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von der Liebe. 
 
 Melodie. Ringe recht, wenn. 
 
 Unter lieben menschen-kindern 
 Liebt mein Jesus fest und 
 rein, Keinen liebern kann man 
 finden, Solts der liebste En- 
 gel seyn. 
 
 2 
 
 Jesu liebe giebt das leben 
 So die andre liebe raubt, Je- 
 su lieb kann alles geben, Dem, 
 der Jesu worten glaubt. 
 
OF ALEXANDER MACK, JR. 237 
 
 8 
 Oh, how a heart declines that amuses itself with 
 lust! All the limbs decay through too great trusting 
 of the flesh. 
 
 9 
 
 The love of Jesus elevates us to the joy and pleas- 
 ures of the angels; all other love passes away and 
 only strengthens mortality. 
 
 10 
 
 In short, Jesus alone has the credit for all true 
 beauty, any other kind of beauty no matter how it 
 may seem is but a faded flower. 
 
 / n. 
 
 Poem for Our Dear Young People. 
 On Love. 
 
 Melody: Struggle Hard, When 
 
 Among all the sons of men my Jesus loves stead- 
 fastly and purely; no one dearer can be found, not 
 even the dearest of the angels. 
 
 2 
 
 Jesus' love gives life which other love takes away. 
 Jesus' love can give everything to him who believes 
 the words of Jesus. 
 
238 THE RELIGIOUS POETRY 
 
 3 
 
 Jesu lieb besteht in proben, 
 Andre Hebe die betriegt ; Je- 
 su Hebe muss ich loben, Weil 
 sie alle noth besiegt. 
 
 4 
 
 Jesu Hebe ist das feuer, 
 Das die herzen schmelzen kann; 
 Jesu Hebe hoch und theuer, 
 ^ Nimmt sich unsres elends an. 
 
 5 
 Jesu Hebe senkt sich nieder, 
 Tief in unsre tiefste noth, Und 
 bringt unvermuthet wieder, 
 Neues leben aus dem todt. 
 
 6 
 
 Fleisches Hebe hat betrogen 
 Tausende mit schand und spott, 
 Christi Hebe hat gezogen Tau- 
 sende durchs creutz zu Gott 
 
 7 
 Wer die Hebe recht wiU prei- 
 sen, Muss voU Hebe Christi 
 seyn, Und es sterbende erweisen 
 Sonsten ists nur heuchel-schein. 
 
 8 
 
 Doch den ahergrosten sun- 
 der, Wann er macht der Hebe 
 platz, Macht die Heb zum iiber- 
 winder, Und gieb't sich ihm 
 selbst zum schatz. 
 
OF ALEXANDER MACK, JR. 239 
 
 3 
 
 Jesus' love will stand in trials, other love deceives. 
 Jesus' love I must praise because it conquers all 
 distress. 
 
 4 
 Jesus' love is the fire that can melt hearts. Jesus' 
 great and precious love takes mercy on our misery. 
 
 5 
 Jesus' love descends deep into our deepest distress 
 and brings back unexpected new life from death. 
 
 6 
 
 Carnal love has betrayed thousands with shame and 
 derision; Christ's love has drawn thousands through 
 the Cross to God. 
 
 7 
 
 Whoever desires to serve love properly must be 
 full of love for Christ and give evidence of it to his 
 death, otherwise it is but a hypocritical delusion. 
 
 8 
 
 But love makes a victor of even the greatest sin- 
 ner when he gives a place to love and makes it his 
 treasure. 
 
240 THE RELIGIOUS POETRY 
 
 9 
 
 Christi Hebe ist die sonne 
 An dem neuen firmament, 
 Aller ausserwahrten wonne, 
 Und ergotzung ohne end. 
 
 10 
 
 Suma wahre liebe griindet 
 Sich in Jesu Gottes-Sohn, 
 Und zum lohn der liebe findet 
 Man die edle lebens-kron. 
 
 III. 
 
 Reim-Gedicht vor die liebe Jugend. 
 Von der Weissheit. 
 Mel. O der alles hat verlohren. 
 Ueber alle menschen-kinder 
 Ist mein Jesus klug und 
 weiss. Ach sie sind betrogne 
 sunder ! Biss sie geben ihm 
 den preiss. 
 
 2 
 
 Wo des menschen klugheit 
 steiget Und nicht unter Christo 
 steht, Wird der mensch offost 
 gebeuget, Dass er gar zu grun- 
 de geht. 
 
 3 
 
 Wahre weisen, wahre from- 
 men, Geben Jesu gern den 
 preiss, Weil ein jeder hat be- 
 kommen Von ihm, was er hat und weiss. 
 
OF ALEXANDER MACK, JR. 241 
 
 9 
 Christ's love is the sun in the new firmament, the 
 joy of all the chosen and an endless delight. 
 
 10 
 
 In short, true love is founded in Jesus, Son of 
 God, and as a rew^ard of love one obtains the precious 
 crown of life. 
 
 III. 
 
 Poem for Our Dear Young People. 
 On Wisdom. 
 
 Melody: Oh If He Who Had Lost All. 
 
 More than all the children of men is my Jesus in- 
 telligent and wise; alas, they are deceived sinners 
 until they give the prize to Him. 
 
 2 
 
 When man's intelligence grows and is not under 
 Christ's guidance, man is usually bowed down until 
 he is destroyed. 
 
 3 
 
 Those who are truly wise and pious are glad to 
 yield the prize to Jesus for each of them has obtained 
 from Him all that he has and knows. 
 
242 THE RELIGIOUS POETRY 
 
 4 
 
 Jesu weissheit hat alleine 
 Wahrer weissheit grund und 
 ruhm; Sie ist ewig fest und 
 reine, Sie ist Gottes eigen- 
 thum. 
 
 5 
 
 Gottes engel nehmen willig 
 Von ihm ihren unterricht, 
 Fromme menschen folgen billig 
 Und erkennen ihre pflicht. 
 
 6 
 Jesu weisheit ist viel heller, 
 Als der helle sonnen-schein, 
 Ihr bewegen ist viel schneller, 
 Als die schnellsten geister seyn. 
 
 7 
 Jesu weissheit fiihrt uns 
 richtig In des Himmels freu- 
 den-saal, Menschen weissheit 
 macht uns nichtig, und bringt 
 in den ort der quaal. 
 
 8 
 Soil mich Jesu weisheit 
 lehren, Muss ich kindlich seyn 
 und klein, Mich von mir zu ihm 
 bekehren, und ihm horen ganz 
 allein. 
 
 9 
 
 Der welt weissheit dieser er- 
 den Konnet diese weisheit nicht, 
 Sie muss gar zur thorheit 
 werden, Wo dis edle licht an- 
 bricht. 
 
OF ALEXANDER MACK, JR. 243 
 
 4 
 
 Jesus' wisdom alone has the foundation and the 
 glory of true wisdom; it is ever steadfast and pure, 
 it is God's own property. 
 
 5 
 
 God's angels gladly take instruction from Him; 
 pious mortals wisely obey and recognize their duty. 
 
 6 
 Jesus' w/isdom is much brighter than the bright 
 sunshine and its motion is much faster than that o-f 
 the swiftest spirits. 
 
 7 
 Jesus' wisdom leads us rightly into Heaven's pleas- 
 ure hall ; the wisdom of men makes us worthless and 
 brings us to the place of pain. 
 
 8 
 
 If Jesus' wisdom is to teach me I must be as a 
 child and humble, must convert myself from myself 
 to Him and listen to Him alone. 
 
 9 
 
 The worldly wisdom of this earth does not recog- 
 nize this wisdom; it (worldly wisdom) must become 
 mere foolishness when this noble light shines forth. 
 
244 THE RELIGIOUS POETRY 
 
 10 
 Jesus hat nachst Gott al- 
 leine. Wahrer weissheit eigen- 
 thum ; Andre weissheit wie sie 
 scheine, Muss verHeren ihren 
 ruhm. 
 
 IV. 
 
 Reim-Gedicht vor die liebe Jugend. 
 Von der Ehre. 
 
 Melodic. Gliick zu Creutz von 
 
 Ehre, dem die ehr gebiihret, 
 Doch die ehre Jesu Christ 
 Ueber alles triumphieret, Weil 
 sie rein und gottHch ist 
 
 2 
 
 Menschen ehr last sich verzeh- 
 ren, Und ist ihr ein ziel gesteckt; 
 Chnisti ehr muss ewig wahren, 
 Weil sie rein und unbefleckt. 
 
 3 
 
 Fleisches ehre wird vernich- 
 tet, Wie der ranch vergeht im 
 wind, Wer Gott ehret wird 
 berichtet Wo man wahre ehre 
 findt. 
 
 4 
 
 Stolz und hochmuth zu be- 
 schamen Trug der Ehren-K6- 
 nig schmach, Als er auf sich 
 wolte nehmen, Unsre noth und 
 ungemach. 
 
OF ALEXANDER MACK, JR. 245 
 
 10 
 Jesus alone, together with God, possesses the gift 
 of true wisdom, and no matter what the appearance 
 of any other wisdom is, it must lose its splendor. 
 
 IV. 
 
 Poem for Our Dear Young People. 
 On Honor. 
 
 Melody: Hail, Cross of 
 
 Give honor to whom honor is due, yet the honor 
 of Jesus Christ triumphs over everything because it 
 is pure and godlike. 
 
 2 
 
 The honor of men may be exhausted and must ul- 
 timately come to an end; but Christ's honor must en- 
 dure forever because it is pure and unsullied. 
 
 3 
 
 Carnal honor is destroyed as the smoke is dissipated 
 in the wind, but whoever honors God will be informed 
 where true honor is to be found. 
 
 4 
 
 In order to put pride and arrogance to shame, the 
 King of Honor bore ignominy when Hie was about 
 to take our distress and discomfort on His shoulders. 
 
246 THE RELIGIOUS POETRY 
 
 5 
 Wahre ehr hat er erstritten, 
 AIs er an des creutzes-stamm, 
 Hat vor unsre schuld gelitten, 
 AIs das rechte opfer-lamm. 
 
 6 
 
 Er hat Gottes-ruhm ver- 
 mehret In der ganzen lebens- 
 zeit, Und wahrhaftig Gott 
 geehret, In des todes bitter- 
 keit. 
 
 7 
 
 Zwar es war der Ehren- 
 Konig Herrlich schon vor alter 
 zeit, Und nun macht Gott un- 
 terthanig Alles seiner niedrig- 
 keit. 
 
 8 
 
 Wer nun ehre will erlangen, 
 Trag mit Christo spott und 
 hohn, So wird er im himmel 
 prangen, In der giildnen ehren 
 kron. 
 
 9 
 
 Aber wer den leib der Sun 
 den Ehret, der wird schand und 
 schmach Reichlich einzuorndten 
 finden, An des Konigs ehren- 
 tag. 
 
 10 
 
 Gott allein gebiihrt die eh- 
 re, Aller Orten nah und weit, 
 Jesu ehre sich vermehre, In 
 der zeit und ewigkeit. 
 
OF ALEXANDER MACK, JR. 247 
 
 5 
 
 He acquired (the title to) true honor when He 
 suffered for our guilt as a true sacrificial lamb on the 
 wood' of the cross. 
 
 6 
 
 He magnified the glory of God throughout the 
 duration of His life and honored God faithfully in 
 the bitterness of death. 
 
 7 
 
 It is true that the King of Honor has been glorious 
 from time immemorial and now God makes all 
 creation subject to His humility. 
 
 8 
 
 Now whoever wishes to acquire honor, let him 
 bear with Christ the scorn and derision, and he will 
 shine in Heaven with a golden crown of honor. 
 
 9 
 
 But whoever honors the sinful body, he will find 
 plenty of shame and disgrace to harvest on the King's 
 day of honor. 
 
 10 
 
 To God alone belongs the honor in all places far 
 and near; let Jesus' honor increase in time and in 
 eternity. 
 
248 THE RELIGIOUS POETRY 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von dem Reichthum. 
 Melodie. Wo ist Jesus mein 
 Unter reichen menschen-kin- 
 dern, Ist und bleibt mein 
 Jesus reich; Keinen reichthum 
 kan man finden, Der dem 
 reichthum Christi gleich. 
 
 2 
 Reichthum, den ein dieb 
 kann stehlen, Wird zwar 
 kiimmerHch bewahrt, Doch 
 der reichthum meiner seelen, 
 Muss seyn von ganz andrer art. 
 
 3 
 
 Salomonis reichthums- 
 schatzen, Brachten ihm zur sel- 
 ben zeit, Doch noch nicht so 
 viel ergotzen, Als ein tropflein 
 seeligkeit. 
 
 4 
 
 Cresus war zwar reich auf 
 erden, Doch sein reichthum in 
 der that Kont ihm nicht so niitz- 
 lich werden, Als des armen 
 Solons rath. 
 
 5 
 
 Solon sprach: Ich kan 
 nicht selig Jemand preisen vor 
 dem tod, Durch dis wort half 
 Gott dem konig Wieder aus 
 der todes-noth ! 
 
OF ALEXANDER MACK, JR. 249 
 
 Poem for Our Dear Young People. 
 On Wealth. 
 
 Melody: Where Is Jesus, My 
 
 Among the wealthy children of men, my Jesus is 
 and must remain rich ; no treasure can be found equal 
 to that of Christ. 
 
 2 
 
 Treasures that a thief can steal may indeed with 
 much effort be guarded, but the treasure of my soul 
 must be of quite another kind. 
 
 3 
 
 The treasures of Solomon's wealth brought him at 
 the same time not as much delight as a single drop 
 of bliss. 
 
 4 
 
 Croesus was indeed rich upon earth, but his wealth 
 was certainly not of as much utility to him as the 
 counsel of Solon. 
 
 5 
 
 Solon said : I can not count a man happy until he 
 is dead. Through these words God helped the king 
 from out his distress of death. 
 
250 THE RELIGIOUS POETRY 
 
 6 
 
 Doch er konte nicht beken- 
 nen Dieser wahrheit edlen 
 grund. Biss er selber zum ver- 
 brennen Auf dem Schreiter- 
 haufifen stund. 
 
 7 
 Christ! reichtbum ist verbor- 
 gen Und betriiget niemand nicht 
 Er fiihrt durch das meer der 
 sorgen Und vermehrt die zuver- 
 sicht. 
 
 8. Christi gold ist klar und rei- 
 ne In dem Feu'r durchlautert 
 ganz, Andres gold, wie schon 
 es scheine, Fiihrt nicht mit sich 
 solchen glanz. 
 
 9. Christi gold hat besre tugend 
 Als die tugend dieser zeit, Es 
 bliiht wie die ew'ge jugend, 
 Und besteht in ewigkeit. 
 
 10. Christi gold macht in der 
 wahrheit Reich die armen in 
 dem geist, Drum auch dieses 
 goldes klarheit, Ewiglich den 
 Vater preisst. 
 
 VL 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von dem Adel-Stand. 
 
 Melodie. Ringe recht, wenn. 
 
 Jesu adel ist alleine, Ewig 
 aller ehren werth, Fleisches 
 adel wie er scheine, Wird durch 
 sterblichkeit verzehrt. 
 
OF ALEXANDER MACK, JR. 251 
 
 6 
 
 But he was unable to admit the precious founda- 
 tion of this truth until he stood ready to be burned 
 on the funeral pyre. 
 
 7 
 
 Christ's wealth is concealed and deceives none. It 
 leads through the sea of care and enhances one's con- 
 viction. 
 
 8 
 
 Christ's gold is clear and pure, purified entirely in 
 fire ; but other gold, however beautiful it may appear, 
 does not possess such brilliancy. 
 
 9 
 Christ's gold has better virtues than the virtues of 
 this time; it blossoms like eternal youth and endures 
 forever. 
 
 10 
 Christ's gold makes truly rich those who are poor 
 in spirit, and therefore the brilliancy of this gold also 
 praises the Father forever. 
 
 VI. 
 
 Poem for Our Dear Young People. 
 
 On Nobility. 
 
 Melody: Strug-grle Hard, When 
 
 Jesus' nobility is alone eternally worthy of all 
 
 honors; carnal nobility in spite of its appearance 
 
 is subject to mortality. 
 
252 THE RELIGIOUS POETRY 
 
 2. Christi adel will ich preisen, 
 Und andachtig baten an, Weil 
 ers thut mit kraft erweisen, 
 Dass er uns veradlen kan. 
 
 3. Wir sind staub von staub 
 gebohren, Und verdorben durch 
 die siind, Ewig waren wir 
 verlohren, Wann nicht Got- 
 tes liebstes Kind, 
 
 4. Uns in gnaden angesehen, 
 Und durch sein gesalbtes blut, 
 Fiir uns in den riss zu stehen, 
 Dran gewaget herz und muth. 
 
 5. In den kummerlichsten zei- 
 ten, Hier in diesem fremden 
 land, Denk ich in viel creutz 
 und leiden, Nur an Christi 
 adelstand, 
 
 6. So erquicket sich das leben 
 Welches aus dem tode griint, 
 Wann es dem den preiss kan 
 geben, Der uns hat mit Gott 
 versehnt. 
 
 7. Jesus ist recht hoch geboh- 
 ren Gott, aus Gott, von 
 ewigkeit. Dass er uns die wir 
 verlohren, Wieder bracht zur 
 seeligkeit. 
 
 8. Dass wir die wir staub und 
 erden, wieder durch sein hohes 
 blut, Sollen Gottes erben 
 werden, Das erfrischet meinen 
 muth. 
 
OF ALEXANDER MACK, JR. 253 
 
 2 
 
 Christ's nobility I will praise and worship piously 
 for He proves vigorously that He can ennoble us. 
 
 3 
 
 We are dust and are born of dust and, corrupted 
 by sin, we would be iorever lost if the dear Child of 
 God 
 
 4 
 
 Had not looked upon us in mercy and with His 
 anointed blood had not ventured to defend us with 
 heart and courage. 
 
 5 
 
 In the most sorrowful times here in this foreign 
 land, amidst many woes and troubles, I think only 
 of Christ's nobility. 
 
 6 
 
 This life, blossoming forth from death, refreshes 
 itself when it is enabled to render homage to Him 
 who has reconciled us with God. 
 
 7 
 Christ is of high birth, born of God, from eternity, 
 so that He might restore us who had been lost to 
 blessedness. 
 
 8 
 
 The fact that we who are dust and earth are to 
 become through His noble blood the heirs of God, — 
 this fact quickens my courage. 
 
254 THE RELIGIOUS POETRY 
 
 9. Christi anverwandten tra- 
 gen Ihren adel innerlich, Wel- 
 cher in den triibsals-tagen, Im- 
 mer besser adelt sich. 
 
 10. Biss sie aus dem staub der 
 erden Auferwachen froh und 
 satt, dann wird jedermann 
 kund werden, Wen der Herr 
 geadelt hat. 
 
 VII. 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von der Treue. 
 
 Melodie. O der alles hatt verl. 
 Weit fiir alien menschen-kin- 
 dern, ist mein Jesus 
 fromm und treu ; Wer will ei- 
 nen treuen finden, Wann er 
 Jesum geht vorbey? 
 
 2. Treue menschen sind zu lo- 
 ben, Doch man sieht wohl wie 
 es geht, Dass oft in den rech- 
 ten proben, Kaum ein einiger 
 besteht. 
 
 3. Wohl dem der recht hat er- 
 fahren Jesu treues frommes 
 herz; Der wird auch die treu 
 bewahren, Und sich sehnen 
 himmel-warts. 
 
 4. Himmel-warts wird man 
 gezogen, Wann man an der 
 treuen-brust Einmal hat recht 
 eingesogen, Gottes treu und Engels lust. 
 
OF ALEXANDER MACK, JR. 255 
 
 9 
 
 Those who belong to Christ bear their nobiHty with 
 them inwardly, which becomes more and more noble 
 even in the days of tribulation. 
 
 10 
 When they arise from the dust of earth, happy and 
 satisfied, then will everyone learn who it is that God 
 has ennobled. 
 
 VII. 
 
 Poem for Our Dear Young People. 
 On Fidelity. 
 
 Melody: Oh, He V7ho AU Had Lrost. 
 
 Far beyond all the children of men is my Jesus 
 pious and faithful ; who will find a faithful man if he 
 neglects Jesus? 
 
 2 
 
 Faithful men are to be praised yet one can easily 
 see how things are; frequently in the proper tests 
 hardly one of them will be steadfast. 
 
 3 
 Happy is he who has rightly learned to know Je- 
 sus' faithful, pious heart; he will keep his fidelity and 
 long for Heaven. 
 
 4 
 Towards Heaven will be drawn all those who have 
 once really imbibed at that faithful breast, God's fidel- 
 ity and the joy of the angels. 
 
256 THE RELIGIOUS POETRY 
 
 5. Von dem himmel ist gekom- 
 men Jesus, der getreue held, 
 Der sich unser angenommen, 
 Und das recht im thor bestelt. 
 
 6. Treulich hat er sich erwie- 
 
 sen, Und sein treues hirten blut, 
 An dem creutze lassen fliessen, 
 O der rosen rothen fluth. 
 
 7. H611 und tod hat er besieget, 
 Als ein treuer sieges held; Die 
 gerechtigkeit vergniiget, Durch 
 sein treues lose-geld. 
 
 8. Kommt doch her, und helft 
 uns sagen, Wo die wahre treue 
 sey, Christi blut im herzen tra- 
 gen, Macht den grosten sunder 
 treu. 
 
 9. Keine untreu ist zu finden 
 
 An dem, der nicht liigen kann, 
 Unsre untreu muss verschwin- 
 den, Wann wir Jesum sehen 
 an. 
 
 10. Kurz zu sagen, lauter treue 
 Quillt aus Jesu herz und brust, 
 Und Jerusalem das neue, 
 Mehrt der treuen geister lust. 
 
OF ALEXANDER MACK, JR. 257 
 
 5 
 From Heaven Jesus, the faithful hero, has come; 
 has taken pity on us, and has set up righteousness 
 in the gates. 
 
 6 
 Faithful has He shown Himself and has permitted 
 His faithful shepherd blood to flow at the cross. Oh, 
 the rose-red tide ! 
 
 7 
 Hell and death He has conquered as a true, vic- 
 torious hero, and has satisfied justice by means of 
 His true ransom. 
 
 8 
 Come hither and help us tell where true fidelity is. 
 To carry Christ's blood in the heart makes the great- 
 est sinner faithful. 
 
 9 
 No lack of fidelity can be found iv HSm wjho can 
 not tell a lie. Our infidelity must disappear when we 
 gaze on Jesus. 
 
 10 
 In short, nothing but fidelity wells up from Christ's 
 heart and breast, and the new Jerusalem increases the 
 joy of faithful spirits. 
 
258 THE RELIGIOUS POETRY 
 
 VIII. 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von der Macht. 
 
 Melodie. Ringe recht, wenn. 
 Gross und machtig muss man 
 nennen Die gewaltigen 
 der welt, Drum will ich die 
 macht bekennen, Dessen, der 
 die welt erhalt. 
 
 2. Menschen macht ist abge- 
 messen, Und kommt bald zu ih- 
 rem ziel, In dem grab wird 
 
 sie vergessen, Tode achtet man 
 nicht viel. 
 
 3. Christi tod und grab bezeu- 
 gen, Heimlich was die All- 
 macht kann ; Was der abgrund 
 wollt verschweigen, Hat der 
 Himmel kund gethan. 
 
 4. Konige wann sie verlassen, 
 So ist ihre macht dahin, Je- 
 sus wandelt diese strassen, Mit 
 unendlichem gewinn. 
 
 5. Menschen hiilfe war ver- 
 schwunden, Allzeit in der todes- 
 nacht, Und in Christo tod ist 
 funden, Gott, des vaters 
 starke macht. 
 
 6. Christi tod und leben sieget, 
 Ueber tod und leben jetzt, Biss 
 ihm gar zu fiissen lieget, Was 
 sich ihm noch wiedersetzt. 
 
OF ALEXANDER MACK, JR. 259 
 
 VIII. 
 
 Poem for Our Dear Young People. 
 On Power. 
 
 Melody: Struggle Hard, When 
 
 Great and mighty must we call the rulers of the 
 world; therefore I shall acknowledge the power of 
 Him who maintains the world. 
 
 2 
 
 The power of men is limited and soon exhausted 
 and is forgotten in its grave, for the dead are of little 
 importance. 
 
 3 
 
 Christ's death and sepulcher bear silent witness to 
 the strength of omnipotence; what the abyss wished 
 to keep silent Heaven has revealed. 
 
 4 
 When kings depart their power is gone; but Jesus 
 travels these ways with increasing glory. 
 
 5 
 Human help has always been found wanting in 
 the night of death; in Christ's death is found the 
 great power of God, the Father. 
 
 6 
 
 Christ's death and life reign victorious over death 
 and life until all that now still resists Him shall lie 
 at His feet. 
 
260 THE RELIGIOUS POETRY 
 
 7. Wo sich Jesus nun bewe- 
 
 get, Muiss der feind mit schan- 
 den stehn; Wo des vaters 
 macht sich reget, Muss des fein- 
 des macht vergehn. 
 
 8. Drum will ich die macht 
 hoch loben, Die mich ewig 
 schiitzen kann, Komm ich gleich 
 in harte proben, Jesus nimmt 
 sich meiner an. 
 
 9. Bin ich gleich sehr schwach 
 und kleine, Und mein feind ist 
 stark und gross, Jesus siehts, 
 so oft ich weine, Und nimmt 
 mich in seinen schooss. 
 
 10. Da kan keine macht mich 
 rauben, Aus der starken all- 
 machts- hand; Jesu blut starkt 
 mich im glauben, Sein geist 
 bleibt mein Unterpfand. 
 
 IX. 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von den Herrlichkeiten. 
 
 Melodiie. O der aUes hatt verl. 
 
 Herrlichkeiten, gross und klei- 
 ne, trift man zwar auf 
 erden an, Doch im Himmel 
 ist alleine, Was ich herrlich 
 nennen kan. 
 
OF ALEXANDER MACK, JR. 261 
 
 7 
 
 Where Jesus now moves about, tKe enemy must 
 stand in terror ; where the Father's might is manifest, 
 the might of the enemy must disappear. 
 
 8 
 Therefore will I praise aloud the pow(er that is 
 always able to protect me ; and even though I encoun- 
 ter severe trials, Jesus will take me under His pro- 
 tection. 
 
 9 
 
 Though I be weak and small and my enemy strong 
 and great, Jesus sees whenever I weep and will take 
 me under His protection. 
 
 10 
 Then no power can drag me away from the strong 
 hand of Omnipotence; Jesus' blood will strengthen 
 me in the faith, His spirit will be my pledge. 
 
 IX. 
 
 Poem for Our Dear Young People. 
 On Glories. 
 
 Glories, great and small, are indeed found on this 
 earth, but in Heaven alone is that which I can truly 
 call glorious. 
 
 Melady: Oh, He Who All Has Lost. 
 
262 THE RELIGIOUS POETRY 
 
 2. Menschen herrlichkeit und 
 Wionne, Hier in dieser schatten- 
 welt, Bliiht und welket an der 
 Sonne, wie die blumen in dem 
 feld. 
 
 3. Sonnenschein mit thau und 
 regen, In der lieben mayen 
 zeit, Von des himmels reichen 
 segen, Macht die welt voll herr- 
 lichkeit. 
 
 4. Aber donner, hitz und win- 
 de, Herbst und kalte winters- 
 macht, Nehmen weg bald und 
 geschwinde Walder, feld und 
 garten-pracht. 
 
 5. So ist auch der armen siin- 
 der Herlichkeiten dieser zeit, 
 In dem kalten todes winter, 
 Ein gewisses ziel bestellt. 
 
 6. Herrlicher ist eine seele Die 
 mit geistes augen sieht, Wo 
 in dunkler glaubens hohle, Pa- 
 radieses hoffnung bliiht. 
 
 7. Wo der Herr der herr- 
 lichkeiten Hier im stall geboh- 
 ren ist, Da halt man die eitel- 
 keiten Dieser welt fiir koth und 
 mist. 
 
 8. Herrlichkeiten wird man se- 
 hen, Wann der winter dieser 
 zeit, Einmal garhzlich wird ver- 
 gehen, Fiir dem glanz der e- 
 wigkeit. 
 
OF ALEXANDER MACK, JR. 263 
 
 The ^lory and delight of mortals in this world of 
 shadows blossoms and fades in the sunlight like the 
 flowers of the field. 
 
 3 
 
 Sunshine with dew and rain in the sweet time of 
 May fills the world with glory through Heaven's 
 rich bounty. 
 
 4 
 
 But thunder, heat and winds, the autumn and the 
 cold of winter soon remove the splendor of the for- 
 ests, fields and gardens. 
 
 Thus also are the glories of the poor sinners in 
 this life brought to a sure end in the cold winter of 
 death. 
 
 6 
 
 More glorious is a soul that sees with eyes of the 
 spirit, where, in the dark cave of belief, there flour- 
 ishes the hope of Paradise. 
 
 7 
 
 As the King of glories was born here below in a 
 stable, we consider all the vanities of this world to be 
 as dirt and mire. 
 
 8 
 
 Glories indeed will be seen when the winter of this 
 short life will depart before the splendor of eternity; 
 
264 THE RELIGIOUS POETRY 
 
 9. Wann des himmels friih- 
 ling bliihet, Und wann Got- 
 tes werthe schaar, In das neue 
 Salem ziehet Gottlieb, herr- 
 lich paar bey paar, 
 
 10. Wer nun kann der kleinste 
 werden, Hier in dieser gnaden- 
 zeit, Dem wird auf der neu- 
 en erden, Bluhen wahre herr- 
 lichkeit. 
 
 Reim-Gedicht vor die Hebe Jugend. 
 Von den Kronen. 
 
 Melodie. Wo ist Jesus mein. 
 Hohe haupter kronen tragen, 
 In der vorbedeutungs- 
 welt, Weit ein mehrers hat zu 
 sagen, Als ein albrer sich vor- 
 stellt. 
 
 2. Dann was sich hier pre- 
 sendieret In der unterweisungs 
 schul, Wird dort gottlich re- 
 
 pedieret, Vor dem lamm und seinem stuhl. 
 
 3. Aller konige kronen brin- 
 gen, Ehr in zions giildne stadt, 
 Die der Schopfer aller dingen, 
 Zwolff mahl schon gegriindet 
 hat. 
 
 4. Da wird Davids krone 
 bluhen, In Jerusalem mit lust, 
 Tausend kronen schmuck anzie- 
 hen, Und was Gott allein be- 
 wust. 
 
OF ALEXANDER MACK, JR. 265 
 
 9 
 
 When the spring of Heaven blossoms and when 
 God's worthy host enters into the new Salem, glorious, 
 godly, two by two! 
 
 10 
 
 For him, who can become the humblest here in 
 this time of mercy, will bloom a true glory on the 
 new earth. 
 
 X. 
 
 Poem for Our Dear Young People. 
 On Crowns. 
 
 Melody: Where Is Jesus, My Desire? 
 
 The heads of the mighty wear crowns in these days 
 of omen, and this is a matter of greater moment than 
 a simple man might believe. 
 
 2 
 
 For what is here presented in this school of prepar- 
 ation will be reviewed most divinely before the Lamb 
 on His throne. 
 
 3 
 
 The crowns of all kings bring honor into the golden 
 city of Zion which the Creator of all things has 
 founded with twelve-fold beauty. 
 
 4 
 
 There will the crown of David prosper joyously in 
 Jerusalem, adorning itself with the jewels of a thou- 
 sand crowns and with things known only to God. 
 
266 THE RELIGIOUS POETRY 
 
 5. Kayszer-kronen smd gerin- 
 ge, Gegen unsers konigs kron, 
 Die der Schopfer aller dinge, 
 Aufsetzt seinem liebsten Sohn. 
 
 6. Der die dornen kron getra- 
 gen, Hier in dieser creutzes- 
 welt, Und in denen triibsals 
 tagen, Gottes rechtim thor 
 bestellt. 
 
 7. Unter kronen pflegt zu 
 wohnen, Jesus Christus 
 ewiglich, Dann das haupt 
 tragt viele kronen, Das so 
 tief erniedrigt sich. 
 
 8. Er hat kronen auszutheilen 
 Einem jeden der ihn liebt, Und 
 sich durch sein blut last heilen ; 
 Er die lebens-krone giebt. 
 
 9. Vier und zwanzig kronen 
 fallen Fiir der Gottheit stuhl 
 und thron, Da des vaters 
 wohlgefallen, Offenbar wird 
 durch den Sohn. 
 
 10. O Herr Jesu dein be- 
 
 gehren ! Werde meines her- 
 zens-kron; Deinen ruhm hier 
 zu vermehren, Als dein armer 
 .staub und thon. 
 
 Theophilus. 
 
OF ALEXANDER MACK, JR. 267 
 
 5 
 
 The crowns of emperors are slight compared with 
 the crown of our King which the Creator af all things 
 places upon the head of His dear son, 
 
 6 
 
 Who bore the crown of thorns in this world of sor- 
 row and set up God's justice in the gates in those 
 days of misery. 
 
 7 
 
 Jesus Christ is accustomed to dwell among thorns 
 eternally, for that head wears many crowns that has 
 humbled itself so much. 
 
 8 
 
 He has crowns to give out to every man that loves 
 Him and permits himself to be healed by His blood ; 
 to such He gives the crown of life. 
 
 a 
 
 Four and twenty crowns will fall before the chair 
 and throne of Divinity when the Father's satisfaction 
 in His Son becomes manifest. 
 
 10 
 O Lord Jesus! may your wish become the crown 
 of my heart. May I, as poor dust and clay of yours, 
 magnify your glory here below! 
 
 Theophilus. 
 
APPENDIX. 
 
 In preparing the Introduction, and in identifying and 
 explaining the poems of Alexander Mack, I have consulted 
 the following works: 
 
 Brumbaugh, Martin G., "A History of the Brethren." 
 
 Edwards, Morgan, "A History of the American Bap- 
 tists." Vol. I. 
 
 Ephrata Chronicon. 
 
 Falkenstein, George N., "History of the German Baptist 
 Brethren." 
 
 Faust, Albert B., "The German Element in the United 
 States." 
 
 Gillen, John Lewis, "The Dunkers." 
 
 Goebel, Max, "Die Geschichte des Christlichen Lebens.'* 
 Vol. II. 
 Julian, John, "Dictionary of Hymnology." 
 
 Koch, Edward Emil, "Geschichte des Kirchenlieds und 
 Kirchengesangs." 
 Pennsylvania Archives, Volume XVII, Second Series. 
 
 Pennypacker, Samuel W., "Historical and Biographical 
 Sketches." 
 
 Quinter, James, "Memoirs of Alexander Mack." 
 
 Rupp, I. D., "History of Lancaster County." (Pennsyl- 
 vania.) 
 
 Sachse, J. F., "The German Pietists of Pennsylvania." 
 
 Seidensticker, Oswald, "Die Erste Deutsche Einwander- 
 ung." 
 
 Seidensticker, Oswald, *The First Century of German 
 Printing in America, 1728-1830." 
 
 Various additional historical works, hymnbooks, period- 
 icals, etc. 
 
 The letters, the manuscripts, the diary and the rare 
 copies of the poems of Mack were collected and pre- 
 served by Abraham Cassel of Harleysville, Pennsylvania, 
 a member of the Church of the Brethren. This material 
 is now in the library of Dr. Martin G. Brumbaugh of 
 Philadelphia, where I have had access to it through his 
 kindness. 
 
 The rare collections in the library of the Pennsylvania 
 Historical Society, Philadelphia, contain also some of 
 Mack's writings. 
 
 268 
 
The RELIGIOUS POETRY of 
 ALEXANDER MACK. Jr. 
 
 SAMUEL B. HECKMAN 
 
 A Thesis Presented to the Faculty of the Graduate School of the 
 University of Pennsylvania in Partial Fulfilment of the Require- 
 ments for the Degree of Doctor of Philosophy. 
 
LBUa'lS 
 
LIBRARY OF CONGRESS 
 
 012 070 291 9 
 
 I 
 
 {