Penned in 1523, Luther’s hymn elegantly reflects his interpretation of Psalm 12 and that of Jerome in the 4^th c. and Ayguan in the 14^th. The first strophe of the sixth stanza has as its antecedent the pure Word: “Thy Word, thou wilt preserve, O Lord, From this vile generation.”

Of this hymn Lambert references its importance to the Reformation: “This hymn, and its companion, Nun freut euch, greatly furthered the cause of the Reformation. Bunsen, 1833, says, it is ‘A cry, by the Church, for help, founded upon the Word of God, and as a protection against its contemners and corrupters.’ Its strong and passionate temper is easily estimated from Luther’s personal experiences.”^[1]

Ach Gott bom Himmel sieh barein

“Look down, O Lord, from heaven behold”

Salvum me fac, Domine

“Lord, Save me!”

Psalm 12

Title: The Word of God, and the Church

The Silver seven times tried is pure

From all adulteration;

So, through God’s Word, shall men endure

Each trial and temptation:

Its worth gleams brighter through the cross,

And, purified from human dross,

It shines through every nation.

Thy truth thou wilt preserve, O Lord,

From this vile generation,

Make us to lean upon thy Word,

With calm anticipation.

The wicked walk on every side

When, ‘mid thy flock, the vile abide

In power and exaltation.^[2]

---

[1] James Franklin Lambert, Luther’s Hymns (Philadelphia: General Council Publication House, 1917), 52.

[2] Lambert, Luther’s Hymns, 52.

That the Scriptures are a proposal of all these truths to our understandings in a way of most fair and full credibility, and that appears in these three things.

1. The way of proposal is most credible.
2. The things propounded are in themselves evidently true.
3. The expressions in which they are laid down, are plain, and fairly intelligible.

No man can say, but when things are propounded so, he is fairly dealt withal.

First, the way of proposal is most credible. That whatsoever God says is true is the ground upon which this assertion sets its foot, and that is such a great Truth, that it is above the necessity or proof. He which believes there is a God, believes his veracity and he which believes not that there is a God hath no reason to believe anything. He hath no reason to believe anything, if there be not Truth. And if there be not a God, there is nothing, and so no truth.

But as that foundation is firm and unquestionable, what God saith is true, I must build two things upon it, and on them the credibility of the first particular is founded. Viz.

1. That since, what God says is true, we ought to receive whatsoever, we have abundant reason to believe that God did say it.
2. Whatsoever comes to us as God’s word, we ought by no means to reject it, without most weighty reasons to make us think that God did not say it.

As to the first, Scripture is the way of proposal, (i.e.) God hath written his mind to us; now we have two great reasons to make us believe this writing to be his word.

1. Because writing was the fittest way to communicate his will to us.
2. Because since all writings need witness, that we might not doubt this to be his, he hat sent it attested by the witness of all those that were worthy to be believed, (i.e.) the good men of all ages.

Because writing was the fittest way to communicate the Gospel or his will to us, that appears thus; all nations and ages of the world, could not be present at the birth of Christ, nor be eyewitnesses of his miracles, see him rise out of the grave, and ascend into heaven, put their finger in his side, etc., what then? Will they not believe unless they do? Shall Christ be crucified afresh in every age, that we may see him rise from the dead? But because Christ was not to remain always below, not come again in that manner, and it concerned the world to know the Gospel, God committed it to writing, and hath made the holy Scriptures the safe repositories of his Truth, that is, excellent preservatives against weakness of memory, and the rust of malicious designs, Monumentam Christi est divina Scriptura, in qua divinitatis humanitatis ejus mysteria densutate litera veluti quadam muniuntur Petra.

                How much God was in love with this way appeared of old, for though he was pleased to converse familiarly with his plain friends the Patriarchs, yet lest his counsels should slip out of the frail minds of men, he commanded Moses to write them. Litera scripta manet. The Jews nice care of the letters was well made us use by God; for it became Septum Legis, while they looked to the words; God secured the sense: and how unsure all other ways are, we may perceive in that the Church hath not preserved the remembrance of Christ’s miracles which were unwritten. Language in the garb of truth, it comes not abroad till it be clothed in words; and since Christ was not to stay here to preach always, he enabled those whom he deputed to declare his will in several languages, that it might be understood by divers nations, when it was spoken and heard, and because the Apostles were to die too, he commanded them to write it, and hath enabled his Church to translate it into several languages of the world, and so they understand it being written and read.

Nathaniel Ingelo, The Perfection, Authority, and Credibility of the Holy Scriptures. Discoursed in a sermon before the University of Cambridge at the Commencement, July 4, 1658 (London: Printed by E.T. for Luke Fawn at the sign of the Parrot in Pauls Church-yard, 1659), 63-69

The advocates of a Stand Sacred Text (SST) are held to a level of consistency unknown to the formulators of the Critical Text (CT). The comparison is the difference between a document that claims to be from God, which is inherently absolute in its declarations–pure, infallible, inspired, preserved — and a document that is inherently relative based upon claims that are various measures of a subjective human enterprise. The first, to be consistent, is held to an absolute standard for truth, while the later, also to be consistent, is not a standard for anything. In a transcendentless culture, absolutes are rejected uncritically, prima facia, while relative commodities fit the cultural milieu perfectly. The CT is of human design, so nothing exceptional is expected of the document because the CT is like every other human writing. Furthermore, the CT is not a standard for anything. Standards by definition are settled. Because nothing in the CT is settled it cannot be the measure of morality, spirituality, or theology. Moreover, the CT is inherently unfinished alleviating any pressure to bring about its completion. None of these three characteristics are allowed for the SST, which begs the question, “How can a humanly designed, non-standard for anything, incomplete document be made the standard for the rejection of anything including something absolute?” Minimally, the CT proponents should be agnostic when considering the SST, as they are with the CT, not knowing themselves what the CT or SST looks like. After all, maybe they passed over the final text in Westcott and Hort’s 1881 Greek NT and should have stopped there. Or perhaps Beza’s 1598 Greek text and the King James Version of the Bible are what the CT group has been looking for all this time and given another Renaissance and Reformation come to the conclusion they now reject? Only time will tell.

It’s Sunday Morning and everyone is on their way to church, to greet the saints and gather around the preaching of the Word. The parking lot is full. Ushers are at the front door with a welcoming handshake and a visitors card for those who are looking for a church to attend. Kids are running everywhere but especially to the senior saint all the children know has a pocket full of candy for them. The pastor is welcoming the adult Sunday School class that meets in the auditorium, walking back and forth across the pews shaking hands with the saints as they gather. At 10:00am, the Pastor opens in prayer, asking the Lord’s blessing on the Lord’s Day, opens his Bible, and begins teaching the flock what God says in His Holy Word. He doesn’t once mention is advanced theological degrees, nor does he create questions in the minds of the people as to the authority of the Word. He is the under-shepherd of God’s flock and counts his care for the saints both a burden for their spiritual well-being and a honor for being called of God to minister. Some of the material is not easy. Questions are asked seeking clarification. Illustrations are given and cross references are read to assure the saints of the truth of what is being taught. Growing in the Word is an exhilarating thing. It makes coming to Sunday School worthwhile.

Luke 2:1-20 

1 And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.

² (And this taxing was first made when Cyrenius was governor of Syria.)

³ And all went to be taxed, every one into his own city.

⁴ And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

⁵ To be taxed with Mary his espoused wife, being great with child.

⁶ And so it was, that, while they were there, the days were accomplished that she should be delivered.

⁷ And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

⁸ And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

⁹ And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

¹⁰ And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

¹¹ For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

¹² And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

¹³ And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

¹⁴ Glory to God in the highest, and on earth peace, good will toward men.

¹⁵ And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.

¹⁶ And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

¹⁷ And when they had seen it, they made known abroad the saying which was told them concerning this child.

¹⁸ And all they that heard it wondered at those things which were told them by the shepherds.

¹⁹ But Mary kept all these things, and pondered them in her heart.

²⁰ And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

Upon the plainness of God’s revelation, depends the certainty of the Christian Religion. This Pillar had need be firm, for the best thing in the world rests upon it. What is acceptable to Christ, and what he will do for us, is to be known by revelation which he hath made of his mind to us; but if the revelation conceal his sense it doth not deserve its name, nor benefit us. For notwithstanding the assistance we receive from it, we are left to acknowledge him with blind conceptions, to worship him with uncertain expresses, and depend upon him with a very infirm expectation.

But, O blessed Savior, we have no reason to think ourselves at a loss! Thou hast told us plainly of the Father, thou hast explained the two Great commandments, and in them the substance of the Law and the Prophets. Thy Gospel holds forth to us all particular duties of Faith and Love and Righteousness and Mercy. Thou hast shewn us what kind of worship and worshippers thou dost regard, having commanded us to worship God in Spirit and in Truth, with all true apprehensions and worthy affections; to serve God in all good conscience and with purity of heart, and hast rejected the vanities and superstition, though they ever be so gay or costly, all exterior shows, which want the correspondency of inward goodness; so that now we may well say thou shewed us men what is good, and what the Lord our God requires of us, even to do justly, to love mercy, and to walk humbly with God. Thou hast taught us, how in all religious addresses we may come acceptably before the Lord, and what Mediator we are to use, we need no longer ask, for thou hast shewed us the one Mediator between God and man, and told us for whom he will intercede, even all that come to God by him, and make themselves like unto him. Thou hast shewn us how thou didst converse with Abraham, Isaac and Jacob, the Prophets and Apostles, and that we also upon the same terms may become the friends of God by Jesus Christ, who is the same yesterday, today and forever; so that all good Christians may say, and concluded that are certain of their way to God, the Scripture having reveled it a clearly as sun-beams. The Scripture given by inspiration is so profitable for doctrine, reproof, correction, and instruction in righteousness, that the man of God, (teacher or learner} is perfectly furnished with direction to all good works.

Now, if any shall say the force of these arguments may be avoided, though the Scripture be not plain, if we have an infallible Interpreter to resolve their doubtfulness and clear their obscurity. I answer. There is no question of that; but where is the Interpreter? It is harder to find him, than the sense of the most difficult Scripture. What will be answered, if we ask these few questions concerning him? What is his name? what countryman is he? Where doth he dwell? If his commission be not in the Scripture, how came he by it? If it be, in what words is it set down.

We read but of one infallible Interpreter of God’s mind, Jesus Christ, and he hath required all his servants, that they presume not to take any Mastership at this point. And call no man your Father upon the earth, for one is your Father, which is in heaven; Neither be ye called Masters, for one is your Master, even Christ. These words are justly interpreted by most learned men as a command of Christ, directed against men’s usurpation of authority to impose upon others, what we are to believe. The chief Master in the school of the Jewish Prophets had such authority, that no man might contradict what he said, and in this sense we are to call no man Father, but God who hath taught us by him, whom he appointed to be our only Master, (i.e.) Christ Jesus.

How much more those are deceived, that assume to themselves to be infallible guides, and indeed Dictators to God’s Church, hath been shown abundantly by themselves, and many learned ,men have forced them to take notice of their errors, and therefore I will insist no further upon this point.

And now we see with what reason our Savior closed his discourse, saying, If they believe not Moses and the Prophets, neither will they be persuaded, those one rose from the dead. With which I shall also close the doctrinal part of this discourse.

Those which are not satisfied with God’s truth so fairly propounded in Scriptures, may pray to Abraham to send one from the dead to preach to them, if their ears itch for such teachers, but when he comes, would they believe him? No, they would rather accost him thus. Art thou come out of the Grave to fright us? Where is thy Certificate that thou wast in the other world? We do not know thou wast dead, or if thou art a Ghost; we know not whether thou comest from heaven or from hell, whither thy design is to teach us or to disturb us. They say good spirits do not walk. That thou hast some money somewhere. If thou comest to discover any murder, tell us. People talk of Goblins to fright children and fools, but dost thou think that we will leave our profits or pleasures for a shade? That this is too true, we have an instance in the Jews, to whom our Savior preached this point. For they had Lazarus (whether Christ alluded to his name or no) raised from the grave, and he discoursed with the Pharisees; but as soon as he asserted the truth, that crossed their humor, they would have killed him, and sent him to the other world again, a messenger of their unbelief. When men have no mind to do their duty, they will quarrel with the Messenger, and ask for another; not that they will then obey, but to gain a truce for disobedience, and in the mean time they will seek for that which no doubt they will find, (i.e.) something to make themselves believe, that the next will be not so sent neither, but that they shall be able to except against him.

Nathaniel Ingelo, The Perfection, Authority, and Credibility of the Holy Scriptures. Discoursed in a sermon before the University of Cambridge at the Commencement, July 4, 1658 (London: Printed by E. T. for Luke Fawn at the sign of the Parrot in Pauls Church-yard, 1659), 138-147.