Part 2
The discourses of the prophets were none of them regularly committed to writing at the time; their disciples and hearers collected them subsequently, one, one piece, another, another, and thus was the complete collection formed.
When Doctor Justus Jonas had translated the book of Tobit, he attended Luther therewith, and said: "Many ridiculous things are contained in this book, especially about the three nights, and the liver of the broiled fish, wherewith the devil was scared and driven away." Whereupon Luther said: "'Tis a Jewish conceit; the devil, a fierce and powerful enemy, will not be hunted away in such sort, for he has the spear of Goliah; but God gives him such weapons, that, when he is overcome by the godly, it may be the greater terror and vexation unto him. Daniel and Isaiah are most excellent prophets. I am Isaiah - be it spoken with humility - to the advancement of God's honor, whose work alone it is, and to spite the devil. Philip Melancthon is Jeremiah; that prophet stood always in fear; even so it is with Melancthon."
XXV.
In the book of the Judges, the valiant champions and deliverers are described, who were sent by God, believing and trusting wholly in him, according to the first commandment: they committed themselves, their actions, and enterprises to God, and gave him thanks: they relied only upon the God of heaven and said: Lord God, thou hast done these things, and not we; to thee only be the glory. The book of the Kings is excellent - a hundred times better than the Chronicles, which constantly pass over the most important facts, without any details whatever.
The book of Job is admirable; it is not written only touching himself, but also for the comfort and consolation of all sorrowful, troubled and perplexed hearts who resist the devil. When he conceived that God began to be angry with him, he became impatient, and was much offended; it vexed and grieved him that the ungodly prospered
so well. Therefore it should be a comfort to poor Christians that are persecuted and forced to suffer, that in the life to come, God will give unto them exceeding great and glorious benefits, and everlasting wealth and honor.
XXVI.
We need not wonder that Moses so briefly described the history of the ancient patriarchs, when we see that the Evangelists, in the shortest measure, describe the sermons in the New Testament, running briefly through them, and giving but a touch of the preachings of John the Baptist, which, doubtless, were the most beautiful.
XXVII.
Saint John the Evangelist speaks majestically, yet with very plain and simple words; as where he says: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not anything made that was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not."
See how he describes God the Creator, and also his creatures, in plain, clear language, as with a sunbeam. If one of our philosophers or high learned men had described them, what wonderful swelling and high-trotting words would he have paraded, de ente et es senti, so that no man could have understood what he meant. `Tis a great lesson, how mighty divine truth is, which presses through, though she be hemmed in ever so closely; the more she is read, the more she moves and takes possession of the heart.
XXVIII.
The Psalms of David are of various kinds - didactic, prophetic, eucharistic, catechetic. Among the prophetic, we should particularly
distinguish the 110th, Dixit Dominus; and among the didactic, the Miserere Mei, De profundis, and Domine, exaudi orationem. The 110th is very fine. It describes the kingdom and priesthood of Jesus Christ, and declares him to be the King of all things, and the intercessor for all men; to whom all things have been remitted by his Father, and who has compassion on us all. `Tis a noble Psalm; if I were well, I would endeavor to make a commentary on it.
XXIX.
Dr. Luther was asked whether the history of the rich man and Lazarus was a parable or a natural fact? He replied: The earlier part of the story is evidently historical; the persons, the circumstances, the existence of the five brothers, all this is given in detail. The reference to Abraham is allegorical, and highly worthy of observation. We learn from it that there are abodes unknown to us, where the souls of men are; secrets into which we must not inquire. No mention is made of Lazarus' grave; whence we may judge, that in God's eyes, the soul occupies far more place than the body. Abraham's bosom is the promise and assurance of salvation, and the expectation of Jesus Christ; not heaven itself, but the expectation of heaven.
XXX.
Before the Gospel came among us, men used to undergo endless labor and cost, and make dangerous journeys to St James of Compostella, and where not, in order to seek the favor of God. But now that God, in his Word, brings his favor unto us gratis, confirming it with his sacraments, saying, Unless ye believe, ye shall surely perish, we will have none of it.
XXXI.
I have lived to see the greatest plague on earth - the condemning of God's Word, a fearful thing, surpassing all other plagues in the world; for thereupon most surely follow all manner of punishment,
eternal and corporal. Did I desire for a man all bitter plagues and curses, I would wish him the condemning of God's Word,for he would then have them all at once come upon him, both inward and outward misfortunes. The condemning of God's Word is the forerunner of God's punishments; as the examples witness in the times of Lot, of Noah, and of our Saviour.
XXXII.
Whoso acknowledges that the writings of the Evangelists are God's Word, with him we are willing to dispute; but whoso denies this, with him we will not exchange a word; we may not converse with those who reject the first principles.
XXXIII.
In all sciences, the ablest professors are they who have thoroughly mastered the texts. A man, to be a good jurisconsult, should have every text of the law at his fingers' ends; but in our time, the attention is applied rather to glosses and commentaries. When I was young, I read the Bible over and over and over again, and was so perfectly acquainted with it, that I could, in an instant, have pointed to any verse that might have been mentioned. I then read the commentators, but I soon threw them aside, for I found therein many things my conscience could not approve, as being contrary to the sacred text. `Tis always better to see with one's own eyes than with those of other people.
XXXIV.
The words of the Hebrew tongue have a peculiar energy. It is impossible to convey so much so briefly in any other language. To render them intelligibly, we must not attempt to give word for word, but only aim at the sense and idea. In translating Moses, I made it my effort to avoid Hebraism; `twis an arduous business. The wise ones, who affect greater knowledge than myself on the subject, take me to task for a word here and there. Did they attempt the labor I
have accomplished, I would find a thousand blunders in them for my one.
XXXV.
Bullinger said to me, he was earnest against the sectaries, as condemners of God's Word, and also against those who dwelt too much on the literal Word, who, he said, sinned against God and his almighty power, as the Jews did in naming the ark, God. But he who holds a mean between both, apprehends the right use of the sacraments. To which I answered: "By this error, you separate the Word from the spirit; those who preach and teach the Word, from God who commands baptism. You hold that the Holy Ghost is given and works without the Word, which Word, you say, is an eternal sign and mark to find the spirit that already possesses the heart; so that, according to you, if the Word find not the spirit, but an ungodly person, then it is not God's Word; thus defining and fixing the Word, not according to God, who speaks it, but according as people entertain and receive it. You grant that to be God's Word, which purifies and brings peace and life; but when it works not in the ungodly, it is not God's Word. You teach that the outward Word is as an object or picture, signifying and representing something; you measure its use only according to the matter, as a human creature speaks for himself; you will not grant that God's Word is an instrument through which the Holy Ghost works and accomplishes his work, and prepares a beginning to righteousness or justification.
"A true Christian must hold for certain that the Word which is delivered and preached to the wicked, the dissemblers, and the ungodly, is as much God's Word, as that which is preached to godly, upright Christians, and that the true Christian church is among sinners, where good and bad are mingled together. And that the Word, whether it produce fruit or no, is, nevertheless, God's strength, which saves all that believe therein. Clearly, it will also judge the ungodly, (St John, c.v.) otherwise, these might plead a good excuse before God, that they ought not to be condemned, since
they had not had God's Word, and consequently could not have received it. But I teach that the preacher's words, absolution, and sacraments, are not his words or works, but God's, cleansing, absolving, binding, etc.; we are but the instruments or assistants, by whom God works. You say, it is the man that preaches, reproves, absolves, comforts, etc., though it is God that cleanses the hearts and forgives; but I say, God himself preaches, threatens, reproves, affrights, comforts, absolves, administers the sacraments, etc. As our Saviour Christ says: "Whoso heareth you, heareth me; and what ye loose on earth, shall be loosed in heaven,' etc. And again: `It is not you that speak, but the Spirit of your Father which speaketh in you.'
"I am sure and certain, when I go up to the pulpit to preach or read, that it is not my Word I speak, but that my tongue is the pen of a ready writer, as the Psalmist has it. God speaks in the prophets and men of God, as St Peter in his epistle says: `The holy men of God spake as they were moved by the Holy Ghost.' Therefore we must not separate or part God and man, according to our natural reason and understanding. In like manner, every hearer must say: I hear not St Paul, St Peter, or a man speak, but God himself.
"If I were addicted to God's Word at all times alike, and always had such love and desire thereunto as sometimes I have, then should I account myself the most blessed man on earth. But the loving apostle, St Paul, failed also herein, as he complains, with sighs, saying: `I see another law in my members warring against the law in my mind.' Should the Word be false, because it bears not always fruit? The search after the Word has been, from the beginning of the world, the source of great danger; few people can hit it, unless God, through his Holy Spirit, teach it them in their hearts."
Bullinger, having attentively listened to this discourse, knelt down and uttered these words, "O, happy hour that brought me to hear this man of God, the chosen vessel of the Lord, declaring his truth! I abjure and utterly renounce my former errors, thus beaten down by
God's infallible Word." He then arose and threw his arms around Luther's neck, both shedding joyful tears.
XXXVI.
Forsheim said that the first of the five books of Moses was not written by Moses himself. Dr. Luther replied: What matters it, even though Moses did not write it? It is, nevertheless, Moses's book, wherein is exactly related the creation of the world. Such futile objections as these should not be listened to.
XXXVII.
In cases of religion and that concern God's Word, we must be sure and certain, without wavering, so that in time of trial and temptation their acknowledgment may be distinct, and we may not afterwards say, Non putarem; a course which in temporal matters often involves much danger, but in divinity is doubly mischievous. Thus the canonists, the popish dissemblers, and other heretics, are right chimeras; in the face resembling a fair virgin, the body being like a lion, and the tail like a snake. Even so it is with their doctrine; it glitters, and has a fair aspect, and what they teach is agreeable to mortal wisdom and appreciation, and acquires repute. Afterwards, lion-like, it breaks through by force, for all false teachers commonly make use of the secular arm; but in the end, it shows itself a slippery doctrine, having, like a snake, a smooth skin, sliding through the hand.
Once sure that the doctrine we teach is God's Word, once certain of this, we may build thereupon, and know that this cause shall and must remain; the devil shall not be able to overthrow it, much less the world be able to uproot it, how fiercely soever it rage. I, God be praised, surely know that the doctrine I teach is God's Word, and have now hunted from my heart all other doctrines and faiths, of what name soever, that do not concur with God's Word. Thus have I overcome the heavy temptations that sometimes tormented me,
thus: Art thou, asked the devilish thought within, the only man that has God's Word, pure and clear, all others failing therein? For thus does Satan vex and assault us, under the name and title of God's church; what, says he, that doctrine which the Christian church has so many years held, and established as right, wilt thou presume to reject and overthrow it with thy new doctrine, as though it were false and erroneous, thereby producing trouble, alteration, and confusion, both in spiritual and temporal government?
I find this argument of the devil in all the prophets, whom the rulers, both in church and state, have ever upbraided, saying: We are God's people, placed and ordained by God in an established government; what we settle and acknowledge as right, that must and shall be observed. What fools are ye that presume to teach us, the best and largest part, there being of you but a handful? Truly, in this case, we must not only be well armed with God's Word, and versed therein, but must have also certainty of the doctrine, or we shall not endure the combat. A man must be able to affirm, I know for certain, that what I teach is the only Word of the high Majesty of God in heaven, his final conclusion and everlasting, unchangeable truth, and whatsoever concurs and agrees not with this doctrine, is altogether false, and spun by the devil. I have before me God's Word which cannot fail, nor can the gates of hell prevail against it; thereby will I remain, though the whole world be against me. And withal, I have this comfort, that God says: I will give thee people and hearers that shall receive it; cast thy care upon me; I will defend thee, only remain thou stout and steadfast by my Word.
We must not regard what or how the world esteems us, so we have the Word pure, and are certain of our doctrine. Hence Christ, in John viii. "Which of you convinceth me of sin:?" All the apostles were most certain of their doctrine; and St Paul, in special manner, insists on the Plerophoria, where he says to Timothy: "It is a dear and precious word, that Jesus Christ is come into the world to save sinners." The faith toward God in Christ must be sure and steadfast, that it may solace and make glad the conscience, and put it to rest. When a man
has this certainty, he has overcome the serpent; but if he be doubtful of the doctrine, it is for him very dangerous to dispute with the devil.
XXXVIII.
A fiery shield is God's Word; of more substance and purer than gold, which, tried in the fire, loses naught of its substance, but resists and overcomes all the fury of the fiery heat; even so, he that believes God's Word overcomes all, and remains secure everlastingly, against all misfortunes; for this shield fears nothing, neither hell nor the devil.
XXXIX.
I never thought the world had been so wicked, when the Gospel began, as now I see it is; I rather hoped that every one would have leaped for joy to have found himself freed from the filth of the pope, from his lamentable molestations of poor troubled consciences, and that through Christ they would by faith obtain the celestial treasure they sought after before with such vast cost and labor, though in vain. And especially I thought the bishops and universities would with joy of heart have received the true doctrines, but I have been lamentably deceived. Moses and Jeremiah, too, complained they had been deceived.
XL.
The thanks the world now gives to the doctrine of the gospel, is the same it gave to Christ, namely, the cross; `tis what we must expect. This year is the year of man's ingratitude: the next will be the year of God's chastisement; for God must needs chastise, though `tis against his nature: we will have it so.
XLI.
Ah, how impious and ungrateful is the world, thus to condemn and persecute God's ineffable grace! And we - we ourselves - who boast of
the gospel, and know it to be God's Word, and recognize it for such, yet hold it in no more esteem and respect than we do Virgil or Terence. Truly, I am less afraid of the pope and his tyrants, than I am of our own ingratitude towards the Word of God: `tis this will place the pope in his saddle again. But, first, I hope the day of judgment will come.
XLII.
God has his measuring lines and his canons, called the Ten Commandments; they are written in our flesh and blood: the sum of them is this: "What thou wouldest have done to thyself, the same do thou to another." God presses upon this point, saying: "Such measure as thou metest, the same shall be measured to thee again." With this measuring line has God marked the whole world. They that live and do thereafter, well it is with them, for God richly rewards them in this life.
XLIII.
Is it true that God speaks himself with us in the Holy Scriptures? thou that doubtest this, must needs think in thy heart that God is a liar, one that says a thing, and performs it not; but thou mayest be sure when he opens his mouth, it is as much as three worlds. God, with one sole word, moulded the whole world. In Psalm xxxiii. it is said: "When he speaketh, it is done; when he commandeth, it standeth fast."
XLIV.
We must make a great difference between God's Word and the word of man. A man's word is a little sound, that flies into the air, and soon vanishes; but the Word of God is greater than heaven and earth, yea, greater than death and hell, for it forms part of the power of God, and endures everlastingly; we should, therefore, diligently study God's Word, and know and assuredly believe that God himself speaks unto us. This was what David saw and believed, who said:
"God spake in his holiness, thereof I am glad." We should also be glad; but this gladness is oftentimes mixed up with sorrow and pain, of which, again, David is an example, who underwent manifold trials and tribulations in connection with the murder and adultery he had committed. It was no honeymoon for him, when he was hunted from one place to another, to the end he might after remain in God's fear. In the second Psalm he says: "Serve the Lord with fear, and rejoice with trembling."
XLV.
The student of theology has now far greater advantages than students ever before had; first, he has the Bible, which I have translated from Hebrew into German, so clearly and distinctly, that any one may readily comprehend it; next, he has Melancthon's Common-place Book (Loci Communes), which he should read over and over again, until he has it by heart. Once master of these two volumes, he may be regarded as a theologian whom neither devil nor heretic can overcome; for he has all divinity at his fingers' ends, and may read, understandingly, whatsoever else he pleases. Afterwards, he may study Melancthon's Commentary on Romans, and mine on Deuteronomy and on the Galatians, and practice eloquence.
We possess no work wherein the whole body of theology, wherein religion, is more completely summed up, than in Melancthon's Common-place Book; all the Fathers, all the compilers of sentences, put together, are not to be compared with this book. `Tis, after the Scriptures, the most perfect of works. Melancthon is a better logician than myself; he argues better. My superiority lies rather in the rhetorical way. If the printers would take my advice, they would print those of my books which set forth doctrine, - as my commentaries on Deuteronomy, on Galatians, and the sermons on the four books of St John. My other writings scarce serve better purpose than to mark the progress of the revelation of the gospel.
XLVI.
Christ (Luke viii.) says, "Unto you it is given to know the mysteries of the kingdom of God." Here a man might ask, What mystery is that? If a mystery, why do you preach it? Whereunto I answer: A mystery is a thing hidden and secret; the mysteries of the kingdom of God are such things as lie hidden in the kingdom of God; but he that knows Christ aright, knows what God's kingdom is, and what therein is to be found. They are mysteries, because secret and hidden from human sense and reason, when the Holy Ghost does not reveal them; for though many hear of them, they neither conceive nor understand them. There are now many among us who preach of Christ, and hear much spoken of him, as that he gave himself to death for us, but this lies only upon the tongue, and not in the heart; for they neither believe it, nor are sensible of it; as St Paul says: "The natural man perceiveth not the things of the Spirit of God."
Those on whom the Spirit of God falls, not only hear and see it, but also receive it within their hearts and believe, and therefore it is no mystery or secret to them.
XLVII.
`Twas a special gift of God that speech was given to mankind; for through the Word, and not by force, wisdom governs. Through the Word people are taught and comforted, and thereby all sorrow is made light, especially in cases of the conscience. Therefore God gave to his Church an eternal Word to hear, and the sacraments to use. But this holy function of preaching the Word is, by Satan, fiercely resisted; he would willingly have it utterly suppressed, for thereby his kingdom is destroyed.
Truly speech has wonderful strength and power, that through a mere word, proceeding out of the mouth of a poor human creature, the devil, that so proud and powerful spirit, should be driven away, shamed and confounded.
The sectaries are so impudent, that they dare to reject the word of the mouth; and to smooth their damnable opinions, say: No external thing makes one to be saved; the word of the mouth and the sacraments are external things: therefore they make us not to be saved. But I answer: We must discriminate wholly between the external things of God and the outward things of man. The external things of God are powerful and saving; it is not so with the outward things of man.
XLVIII.
God alone, through his Word, instructs the heart, so that it may come to the serious knowledge how wicked it is, and corrupt and hostile to God. Afterwards God brings man to the knowledge of God, and how he may be freed from sin, and how, after this miserable, evanescent world, he may obtain life everlasting. Human reason, with all its wisdom, can bring it no further than to instruct people how to live honestly and decently in the world, how to keep house, build, etc., things learned from philosophy and heathenish books. But how they should learn to know God and his dear Son, Christ Jesus, and to be saved, this the Holy Ghost alone teaches through God's Word; for philosophy understands naught of divine matters. I don't say that men may not teach and learn philosophy; I approve thereof, so that it be within reason and moderation. Let philosophy remain within her bounds, as God has appointed, and let us make use of her as of a character in a comedy; but to mix her up with divinity may not be endured; nor is it tolerable to make faith an accidens or quality, happening by chance; for such words are merely philosophical - used in schools and in temporal affairs, which human sense and reason may comprehend. But faith is a thing in the heart, having its being and substance by itself, given of God as his proper work, not a corporal thing, that may be seen, felt, or touched.
XLIX.
We must know how to teach God's Word aright, discerningly, for there are divers sorts of hearers; some are struck with fear in the conscience, are perplexed, and awed by their sins, and, in apprehension of God's anger, are penitent; these must be comforted with the consolations of the gospel. Others are hardened, obstinate, stiff-necked, rebel-hearted; these must be affrighted by the law, by examples of God's wrath: as the fires of Elijah, the deluge, the destruction of Sodom and Gomorrah, the downfall of Jerusalem. These hard heads need sound knocks.
The gospel of the remission of sins through faith in Christ, is received of few people; most men little regard the sweet and comfortable tidings of the gospel; some hear it, but only even so as they hear mass in popedom; the majority attend God's Word out of custom, and, when they have done that, think all is well. The case is, the sick, needing a physician, welcome him; but he that is well, cares not for him, as we see by the Canaanitish woman in Matthew xv., who felt her own and her daughter's necessities, and therefore ran after Christ, and in nowise would suffer herself to be denied or sent away from him. In like manner, Moses was fain to go before, and learn to feel sins, that so grace might taste the sweeter. Therefore, it is but labor lost (how familiar and loving soever Christ be figured unto us), except we first be humbled through the acknowledgment of our sins, and so yearn after Christ, as the Magnificat says: "He filled the hungry with good things, and the rich he hath sent empty away," words spoken for the comfort of all, and for instruction of miserable, poor, needful sinners, and condemned people, to the end that in all their deepest sorrows and necessities they may know with whom to take refuge and seek aid and consolation.
But we must take fast hold on God's Word, and believe all true which that says of God, though God and all his creatures should seem unto us other than as the Word speaks, as we see the Canaanitish woman did. The Word is sure, and fails not, though heaven and earth must
pass away. Yet, oh! how hard is this to natural sense and reason, that it must strip itself naked, and abandon all it comprehends and feels, depending only upon the bare Word. The Lord of his mercy help us with faith in our necessities, and at our last end, when we strive with death.
LI.
Heaven and earth, all the emperors, kings, and princes of the world, could not raise a fit dwelling-place for God; yet, in a week human soul, that keeps his Word, he willingly resides. Isaiah calls heaven the Lord's seat, and earth his footstool; he does not call them his dwelling-place; when we seek after God, we shall find him with them that keep his Word. Christ says: "If a man love me, he will keep my words, and my father will love him, and we will come unto him, and make our abode with him." Nothing could be simpler or clearer than these words of the Saviour, and yet he confounds herewith all the wisdom of the worldly-wise. He sought to speak non in sublimi sed humili genere. If I had to teach a child, I would teach him in the same way.
LII.
Great is the strength of the Divine Word. In the epistle to the Hebrews, it is called "a two-edged sword." But we have neglected and condemned the pure and clear Word, and have drunk not of the fresh and cool spring; we are gone from the clear fountain to the foul puddle, and drunk its filthy water; that is, we have sedulously read old writers and teachers, who went about with speculative reasonings, like the monks and friars.
The words of our Saviour Christ are exceeding powerful; they have hands and feet; they outdo the utmost subtleties of the worldly-wise, as we see in the gospel, where Christ confounds the wisdom of the Pharisees with plain and simple words, so that they knew not which way to turn and wind themselves. It was a sharp syllogism of his:
"Give unto Caesar the things which are Caesar's;" wherewith he neither commanded nor prohibited, but snared them in their own casuistry.
LIII.
Where God's Word is taught pure and unfalsified, there is also poverty, as Christ says: "I am sent to preach the Gospel to the poor." More than enough has been given to unprofitable, lazy, ungodly people in monasteries and cells, who lead us into danger of body and soul; but not one farthing is given, willingly, to a Christian teacher. Superstition, idolatry, and hypocrisy, have ample wages, but truth goes a begging.
LIV.
When God preaches his Word, then presently follows the cross to godly Christians; as St Paul testifies: "All that will live a godly life in Christ Jesus, must suffer persecution." And our Saviour: "The disciple is not greater than the master: have they persecuted me? they will persecute you also." the work rightly expounds and declares the Word, as the prophet Isaiah: Grief and sorrow teach how to mark the Word. No man understands the Scriptures, unless he be acquainted with the cross.
LV.
In the time of Christ and the apostles, God's Word was a word of doctrine, which was preached everywhere in the world; afterwards in popedom it was a Word of reading, which they only read, but understood not. In this our time, it is made a Word of strife, which fights and strives; it will endure its enemies no longer, but remove them out of the way.
LVI.
Like as in the world a child is an heir only because it is born to inherit, even so, faith only makes such to be God's children as are born of the Word, which is the womb wherein we are conceived, born, and nourished, as the prophet Isaiah says. Now, as through such a birth we become God's children, (wrought by God without our help or doing,) even so, we are also heirs, and being heirs, are freed from sin, death, and the devil, and shall inherit everlasting life.
LVII.
I admonish every pious Christian that he take not offence at the plain, unvarnished manner of speech of the Bible. Let him reflect that what may seem trivial and vulgar to him, emanates from the high majesty, power, and wisdom of God. The Bible is the book that makes fools of the wise of this world; it is only understood by the plain and simple hearted. Esteem this book as the precious fountain that can never be exhausted. In it thou findest the swaddling-clothes and the manger whither the angels directed the poor, simple shepherds; they seem poor and mean, but dear and precious is the treasure that lies therein.
LVIII.
The ungodly papists prefer the authority of the church far above God's Word; a blasphemy abominable and not to be endured; wherewith, void of all shame and piety, they spit in God's face. Truly, God's patience is exceeding great, in that they be not destroyed; but so it always has been.
LIX.
In times past, as in part of our own, `twas dangerous work to study, when divinity and all good arts were condemned, and fine, expert, and prompt wits were plagued with sophistry. Aristotle, the heathen, was held in such repute and honor, that whoso undervalued or contradicted him, was held, at Cologne, for an heretic; whereas they themselves understood not Aristotle.
LX.
In the apostles' time, and in our own, the gospel was and is preached more powerfully and spread further than it was in the time of Christ; for Christ had not such repute, nor so many hearers as the apostles had, and as now we have. Christ himself says to his disciples; Ye shall do greater works than I; I am but a little grain of mustard-seed; but ye shall be like the vine-tree, and as the arms and boughs wherein the birds shall build their nests.
LXI.
All men now presume to criticize the gospel. Almost every old doting fool or prating sophist must, forsooth, be a doctor in divinity. All other arts and sciences have masters, of whom people must learn, and rules and regulations which must be observed and obeyed; the Holy Scripture only, God's Word, must be subject to each man's pride and presumption; hence; so many sects, seducers, and offences.
LXII.
I did not learn my divinity at once, but was constrained by my temptations to search deeper and deeper; for no man, without trials and temptations, can attain a true understanding of the Holy Scriptures. St Paul had a devil that beat him with fists, and with temptations drove him diligently to study the Holy Scripture. I had hanging on my neck the pope, the universities, all the deep-learned, and the devil; these hunted me into the Bible, wherein I sedulously read, and thereby, God be praised, at length attained a true understanding of it. Without such a devil, we are but only speculators of divinity, and according to our vain reasoning, dream that so and so it must be, as the monks and friars in monasteries do. The Holy Scripture of itself is certain and true; God grant me grace to catch hold of its just use.
OF GOD'S WORKS
LXIII.
All the works of God are unsearchable and unspeakable, no human sense can find them out; faith only takes hold of them without human power or aid. No mortal creature can comprehend God in his majesty, and therefore did he come before us in the simplest manner, and was made man, ay, sin, death, and weakness. In all things, in the least creatures, and their members, God's almighty power and wonderful works clearly shine. For what man, how powerful, wise, and holy soever, can make out of one fig, a fig-tree, or another fig? or, out of one cherry-stone, a cherry, or a cherry-tree? or what man can know how God creates and preserves all things, and makes them grow.
Neither can we conceive how the eye sees, or how intelligible words are spoken plainly, when only the tongue moves and stirs in the mouth; all which are natural things, daily seen and acted. How then should we be able to comprehend or understand the secret counsels of God's majesty, or search them out with our human sense, reason, or understanding. Should we then admire our own wisdom? I, for my part, admit myself a fool, and yield myself captive.
LXIV.
In the beginning, God made Adam out of a piece of clay, and Eve out of Adam's rib: he blessed them and said: "Be fruitful and increase" - words that will stand and remain powerful to the world's end. Though many people die daily, yet others are ever being born, as David says in his Psalm: "Thou sufferest men to die and go away like a shadow, and sayest, Come again ye children of men." These and other things which he daily creates, the ungodly blind world see not, nor acknowledge for God's wonders, but think all is done by chance
or haphazard, whereas, the godly, wheresoever they cast their eyes, beholding heaven and earth, the air and water, see and acknowledge all for God's wonders; and, full of astonishment and delight, laud the Creator, knowing that God is well pleased therewith.
LXV.
For the blind children of the world the articles of faith are too high. That three persons are one only God; that the true Son of God was made man; that in Christ are two natures, divine and human, etc., all this offends them, as fiction and fable. For just as unlikely as it is to say, a man and a stone are one person, so it is unlikely to human sense and reason that God was made man, or that divine and human natures, united in Christ, are one person. St Paul showed his understanding of this matter, though he took not hold of all, in Colossians: "In Christ dwelleth all the fullness of the Godhead bodily." Also: "In him lies hid all treasure of wisdom and knowledge."
LXVI.
If a man ask, Why God permits that men be hardened, and fall into everlasting perdition? let him ask again: Why God did not spare his only Son, but gave him for us all, to die the ignominious death of the cross, a more certain sign of his love towards us poor people, than of his wrath against us. Such questions cannot be better solved and answered than by converse questions. True, the malicious devil deceived and seduced Adam; but we ought to consider that, soon after the fall, Adam received the promise of the woman's seed that should crush the serpent's head, and should bless the people on earth. Therefore, we must acknowledge that the goodness and mercy of the Father, who sent his Son to be our Saviour, is immeasurably great towards the wicked ungovernable world. Let, therefore, his good will be acceptable unto thee, oh, man, and speculate not with thy devilish queries, thy whys and thy wherefores, touching God's words and works. For God, who is creator of all creatures, and orders
all things according to his unsearchable will and wisdom, is not pleased with such questioning.
Why God sometimes, out of his divine counsels, wonderfully wise, unsearchable to human reason and understanding, has mercy on this man, and hardens that, it beseems not us to inquire. We should know, undoubtingly, that he does nothing without certain cause and counsel. Truly, if God were to give an account to every one of his works and actions, he were but a poor, simple God.
Our Saviour said to Peter, "What I do thou knowest not now, but thou shalt know hereafter." Hereafter, then, we shall know how graciously our loving God and Father has been affected unto us. In the meantime, though misfortune, misery, and trouble be upon us, we must have this sure confidence in him, that he will not suffer us to be destroyed either in body or soul, but will so deal with us, that all things, be they good or evil, shall redound to our advantage.
LXVII.
When one asked, where God was before heaven was created? St Augustine answered: He was in himself. When another asked me the same question, I said: He was building hell for such idle, presumptuous, fluttering and inquisitive spirits as you. After he had created all things, he was everywhere, and yet he was nowhere, for I cannot take hold of him without the Word. But he will be found there where he has engaged to be. The Jews found him at Jerusalem by the throne of grace, (Exod.xxv.) We find him in the Word and faith, in baptism and the sacraments; but in his majesty, he is nowhere to be found.
It was a special grace when God bound himself to a certain place where he would be found, namely, in that place where the tabernacle was, towards which they prayed; as first, in Shilo and Sichem, afterwards at Gibeon, and lastly at Jerusalem, in the temple.
The Greeks and heathens in after times imitated this, and build temples for their idols in certain places, as at Ephesus for Diana, at Delphos for Apollo, etc. For, where God build a church there the devil would also build a chapel. They imitated the Jews also in this, namely, that as the Most Holiest was dark, and had no light, even so and after the same manner, did they make their shrines dark where the devil made answer. Thus is the devil ever God's ape.
LXVIII.
God is upright,faithful, and true, as he has shown, not only in his promises, through Christ, of forgiveness of sins, and deliverance from everlasting death, but also, in that he has laid before us, in the Scriptures, many gracious and comforting examples of great and holy saints who of God were highly enlightened and favored, and who, notwithstanding, fell into great and heavy sins.
Adam, by his disobedience, hereditarily conveyed sin and death upon all his posterity. Aaron brought a great sin upon Israel, insomuch that God would have destroyed her. David also fell very heavily. Job and Jeremiah cursed the day in which they were born. Jonas was sorely vexed because Nineveh was not destroyed. Peter denied, Paul persecuted Christ.
These, and such like innumerable examples, does Holy Writ relate to us; not that we should live securely, and sin, relying upon the mercy of God, but that, when we feel his anger, "which will surely follow upon the sins," we should not despair, but remember these comfortable examples, and thence conclude, that, as God was merciful unto them, so likewise he will be gracious unto us, out of his mere goodness and mercy shown in Christ, and will not impute our sins unto us.
We may also see by such examples of great holy men falling so grievously, what a wicked, crafty, and envious spirit the devil is, a very prince and good of the world.
These high, divine people, who committed such heavy sins, fell, through God's counsel and permission, to the end they should not be proud or boast themselves of their gifts and qualities, but should rather fear. For, when David had slain Uriah, had taken from him his wife, and thereby given cause to God's enemies to blaspheme, he could not boast he had governed well, or shown goodness; but he said: "I have sinned against the Lord," and with tears prayed for mercy. Job also acknowledgingly says: "I have spoken foolishly, and therefore do I accuse myself, and repent."
LXIX.
When God contemplates some great work, he begins it by the hand of some poor, weak, human creature, to whom he afterwards gives aid, so that the enemies who seek to obstruct it, are overcome. As when he delivered the children of Israel out of the long, wearisome, and heavy captivity in Egypt, and led them into the land of promise, he called Moses, to whom he afterwards gave his brother Aaron as an assistant. And though Pharaoh at first set himself hard against them, and plagued the people worse than before, yet he was forced in the end to let Israel go. And when he hunted after them with all his host, the Lord drowned Pharaoh with all his power in the Red Sea, and so delivered his people.
Again, in the time of Eli the priest, when matters stood very evil in Israel, the Philistines pressing hard upon them, and taking away the Ark of God into their land, and when Eli, in great sorrow of heart, fell backwards from his chair and broke his neck, and it seemed as if Israel were utterly undone, God raised up Samuel the prophet, and through him restored Israel, and the Philistines were overthrown.
Afterwards, when Saul was sore pressed by the Philistines, so that for anguish of heart he despaired and thrust himself through, three of his sons and many people dying with him, every man thought that now there was an end of Israel. But shortly after, when David was chosen king over all Israel, then came the golden time. For David, the
chosen of God, not only saved Israel out of the enemies hands, but also forced to obedience all kings and people that set themselves against him, and helped the kingdom up again in such manner, that in his and Solomon's time it was in full flourish, power, and glory.
Even so, when Judah was carried captive to Babylon, then God selected the prophets Ezekiel, Haggai, and Zachariah, who comforted men in their distress and captivity; making not only promise of their return into the land of Judah, but also that Christ should come in his due time.
Hence we may see that God never forsakes his people, nor even the wicked; though, by reason of their sins, he suffer them a long time to be severely punished and plagued. As also, in this our time, he has graciously delivered us from the long, wearisome, heavy, and horrible captivity of the wicked pope. God of his mercy grant we may thankfully acknowledge this.
LXX.
God could be rich readily enough, if he were more provident, and denied us the use of his creatures; let him, for ever so short a while, keep back the sun, so that it shine not, or lock up air, water, or fire, ah! how willingly would we give all our wealth to have the use of these creatures again.
But seeing God so liberally heaps his gifts upon us, we claim them as of right; let him deny them if he dare. The unspeakable multitude of his benefits obscures the faith of believers, and much more so, that of the ungodly.
LXXI.
When God wills to punish a people or a kingdom, he takes away from it the good and godly teachers and preachers, and bereaves it of wise, godly, and honest rulers and counsellors, and of brave, upright and experienced soldiers, and of other good men. Then are the common
people secure and merry; they go on in all willfulness, they care no longer for the truth and for the divine doctrine; nay, they despise it, and fall into blindness; they have no fear or honesty; they give way to all manner of shameful sins, whence arises a wild, dissolute, and devilish kind of living, as that we now, alas! see and are too well cognizant of, and which cannot long endure. I fear the axe is laid to the root of the tree, soon to cut it down. God of his infinite mercy take us graciously away, that we may not be present at such calamities.
LXXII.
God gives us sun and moon and stars, fire and water, air and earth, all creatures, body and soul, all manner of maintenance, fruits, grain, corn, wine, whatever is good for the preservation and comfort of this temporal life; moreover he gives unto us his all-saving Word, yea, himself.
Yet what gets he thereby? Truly, nothing, but that he is wickedly blasphemed, and that his only Son is condemned and crucified, his servants plagued, banished, persecuted, and slain. Such a godly child is the world; woe be to it.
LXXIII.
God very wonderfully entrusts his highest office to preachers that are themselves poor sinners who, while teaching it, very weakly follow it. Thus goes it ever with God's power in our weakness; for when he is weakest in us, then is he strongest.
LXXIV.
How should God deal with us? Good days we cannot bear, evil we cannot endure. Gives he riches unto us? then are we proud, so that no man can live by us in peace; nay, we will be carried upon heads and shoulders, and will be adored as gods. Gives he poverty unto us? then are we dismayed, impatient, and murmur against him.
Therefore, nothing were better for us, than forthwith to be covered over with the shovel.
LXXV.
"Since God," said some one, "Knew that man would not continue in the state of innocence, why did he create him at all?" Dr. Luther laughed, and replied: The Lord, all-powerful and magnificent, saw that he should need in his house, sewers and cesspools; be assured he knows quite well what he is about. Let us keep clear of these abstract questions, and consider the will of God such as it has been revealed unto us.
LXXVI.
Dr. Henning asked: "Is reason to hold no authority at all with Christians, since it is to be set aside in matters of faith?" The Doctor replied: Before faith and the knowledge of God, reason is mere darkness; but in the hands of those who believe, `tis an excellent instrument. All facilities and gifts are pernicious, exercised by the impious; but most salutary when possessed by godly persons.
LXXVII.
God deals strangely with his saints, contrary to all human wisdom and understanding, to the end, that those who fear God and are good Christians, may learn to depend on invisible things, and through mortification may be made alive again; for God's Word is a light that shines in a dark place, as all examples of faith show. Esau was accursed, yet it went well with him; he was lord in the land, and priest in the church; but Jacob had to fly, and dwell in poverty, in another country.
God deals with godly Christians much as with the ungodly, yea, and sometimes far worse. He deals with them even as a house-father with a son and a servant; he whips and beats the son much more and oftener than the servant, yet, nevertheless, he gathers for the son a
treasure to inherit, while a stubborn and a disobedient servant he beats not with the rod, but thrusts out of doors, and gives him nothing of the inheritance.
LXXVIII.
God is a good and gracious Lord; he will be held for God only and alone, according to the first commandment: "Thou shalt have none other Gods but me." He desires nothing of us, no taxes, subsidies, money, or goods; he only requires that he may be our God and Father, and therefore he bestows upon us, richly, with an overflowing cup, all manner of spiritual and temporal gifts; but we look not so much as once towards him, nor will have him to be our God.
LXXIX.
God is not an angry God; if he were so, we were all utterly lost and undone. God does not willingly strike mankind, except, as a just God, he be constrained thereunto; but, having no pleasure in unrighteousness and ungodliness, he must therefore suffer the punishment to go on. As I sometimes look through the fingers, when the tutor whips my son John, so it is with God; when we are unthankful and disobedient to his Word, and commandments, he suffers us, through the devil, to be soundly lashed with pestilence, famine, and such like whips; not that he is our enemy, and to destroy us, but that through such scourgings, he may call us to repentance and amendment, and so allure us to seek him, run to him, and call upon him for help. Of this we have a fine example in the book of Judges, where the angel, in God's person, speaks thus: "I have stricken you so often, and ye are nothing the better for it;" and the people of Israel said: "Save thou us but now; we have sinned and done amiss: punish thou us, O Lord and do with us what thou wilt, only save us now," etc. Whereupon he struck not all the people to death. In like manner did David, when he had sinned (in causing the people to be numbered, for which God punished the people with pestilence, so that 70,000 died), humble himself, saying: "Beloved,
Lord, I have sinned, I have done this misdeed, and have deserved this punishment: What have these sheep done? Let thy hand be upon me, and upon my father's house," etc. Then the Lord "repented him of the evil, and said to the angel that destroyed the people, It is enough, stay thy hand."
He that can humble himself earnestly before God in Christ, has already won; otherwise, the Lord God would lose his deity, whose own work it is, that he have mercy on the poor and sorrowful, and spare them that humble themselves before him. Were it not so, no human creature would come unto him, or call upon him; no man would be heard, no man saved, nor thank him: "For in hell no man praiseth thee," says the Psalm. The devil can affright, murder, and steal; but God revives and comforts.
This little word, God, is, in the Scripture, a word with manifold significations, and is oftentimes understood of a thing after the nature of its operation and essence: as the devil is called a god; namely, a god of sin, of death, of despair, and damnation.
We must make due difference between this god and the upright and true God, who is a God of life, comfort, salvation, justification, and all goodness; for there are many words that bear no certain meanings, and equivocation is always the mother of error.
LXXX.
The wicked and ungodly enjoy the most part of God's creatures; the tyrants have the greatest power, lands, and people; the usurers the money; the farmers eggs, butter, corn, barley, oats, apples, pears, etc.; while godly Christians must suffer, be persecuted, sit in dungeons, where they can see neither sun nor moon, be thrust out into poverty, be banished, plagued, etc. But things will be better one day; they cannot always remain as now; let us have patience, and steadfastly remain by the pure doctrine, and not fall away from it, notwithstanding all this misery.
LXXXI.
Our Lord God and the devil have two modes of policy which agree not together, but are quite opposite the one to the other. God at the first affrights, and afterwards lifts up and comforts again; so that the flesh and the old man should be killed, and the spirit, or new man, live. Whereas the devil makes, at first, people secure and bold, that they, void of all fear, may commit sin and wickedness, and not only remain in sin, but take delight and pleasure therein, and think they have done all well; but at last, when Mr. Stretch-leg comes, then he affrights and scares them without measure, so that they either die of great grief, or else, in the end, are left without all comfort, and despair of God's grace and mercy.
LXXXII.
God only, and not wealth, maintains the world; riches merely make people proud and lazy. At Venice, where the richest people are, a horrible dearth fell among them in our time, so that they were driven to call upon the Turks for help, who sent twenty-four galleys laden with corn; - all of which, well nigh in port, sunk before their eyes. Great wealth and money cannot still hunger, but rather occasion more dearth; for where rich people are, there things are always dear. Moreover, money makes no man right merry, but much rather pensive and full of sorrow; for riches, says Christ, are thorns that prick people. Yet is the world so mad that it sets therein all its joys and felicity.
LXXXIII.
There is no greater anger than when God is silent, and talks not with us, but suffers us to go on in our sinful works, and to do all things according to our own passions and pleasure; as it has been with the Jews for the last fifteen hundred years.
Ah, God, punish, we pray thee, with pestilence and famine, and with what evil and sickness may be else on earth; but be not silent, Lord,
towards us. God said to the Jews: "I have stretched forth my hand, and have cried, come hither and hear," etc. "But ye said, We will not hear."
Even so likewise do we now; we are weary of God's Word; we will not have upright, good, and godly preachers and teachers that threaten us, and bring God's Word pure and unfalsified before us, and condemn false doctrine, and truly warn us. No, such cannot we endure; we will not hear them, nay, we persecute and banish them; Therefore will God also punish us. Thus it goes with wicked and lost children, that will not hearken to their parents, nor be obedient unto them; they will afterwards be rejected of them again.
LXXXIV.
Nothing displeases Almighty God more than when we defend and clock our sins, and will not acknowledge that we have done wrong as did Saul; for the sins that be not acknowledged, are against the first table of the Ten Commandments. Saul sinned against the first table, David against the second. Those are sinners against the second table, that look on the sermon of Repentance, suffer themselves to be threatened and reproved, acknowledge their sins, and better themselves. Those that sin against the first table, as idolaters, unbelievers, condemners, and blasphemers of God, falsifiers of God's Word, etc., attribute to themselves wisdom and power; they will be wise and mighty, both which qualities God reserves to himself as peculiarly his own.
LXXXV.
`Tis inexpressible how ungodly and wicked the world is. We may easily perceive it from this, that God has not only suffered punishments to increase, but also has appointed so many executioners and hangmen to punish his subjects; as evil spirits, tyrants, disobedient children, knaves, and wicked women, wild
beasts, vermin, sickness, etc.; yet all this can make us neither bend nor bow.
Better it were that God should be angry with us, than that we be angry with God, for he can soon be at an union with us again, because he is merciful; but when we are angry with him, then the case is not to be helped.
LXXXVI.
God could be exceedingly rich in temporal wealth, if he so pleased, but he will not. If he would but come to the pope, the emperor, a king, a prince, a bishop, a rich merchant, a citizen, a farmer, and say: Unless you give me a hundred thousand crowns, you shall die on the spot; every one would say: I will give it, with all my heart, if I may but live. But now we are such unthankful slovens, that we give him not so much as a Deo gratias, though we receive of him, to rich overflowing, such great benefits, merely out of his goodness and mercy. Is not this a shame? Yet, notwithstanding such unthankfulness, our Lord God and merciful Father suffers not himself to be scared away, but continually shows us all manner of goodness. If in his gifts and benefits he were more sparing and closehanded, we should learn to be thankful. If he caused every human creature to be born with but one leg or foot, and seven years afterwards gave him the other; or in the fourteenth year gave one hand, and afterwards, in the twentieth year, the other, then we should better acknowledge God's gifts and benefits, and value them at a higher rate, and be thankful. He has given unto us a whole seafull of his Word, all manner of languages, and liberal arts. We buy at this time, cheaply, all manner of good books. He gives us learned people, that teach well and regularly, so that a youth, if he be not altogether a dunce, may learn more in one year now, than formerly in many years. Arts are now so cheap, that almost they go about begging for bread; woe be to us that we are so lazy, improvident, negligent, and unthankful.
LXXXVII.
We are nothing worth with all our gifts and qualities, how great soever they be, unless God continually hold his hand over us: if he forsake us, then are our wisdom, art, sense, and understanding futile. If he do not constantly aid us, then our highest knowledge and experience in divinity, or what else we attain unto, will nothing serve; for when the hour of temptation and trial comes, we shall be dispatched in a moment, the devil, thought his craft and subtility, tearing away from us even those texts in Holy Scripture wherewith we should comfort ourselves, and setting before our eyes, instead, only sentences of fearful threatening.
Wherefore, let no man proudly boast and brag of his own righteousness, wisdom, or other gifts and qualities, but humble himself and pray with the holy apostles, and say: "Ah, Lord! strengthen and increase the faith in us!
LXXXVIII.
The greater God's gifts and works, the less are they regarded. The highest and most precious treasure we receive of God is, that we can speak, hear, see, etc.; but how few acknowledge these as God's special gifts, much less give God thanks for them. The world highly esteems riches, honor, power, and other things of less value, which soon vanish away, but a blind man, if in his right wits, would willingly exchange all these for sight. The reason why the corporal gifts of God are so much undervalued is, that they are so common, that God bestows them also upon brute beasts, which as well as we, and better, hear and see. Nay, when Christ made the blind to see, drove out devils, raised the dead, etc., he was upbraided by the ungodly hypocrites, who gave themselves out for God's people, and was told that he was a Samaritan, and had a devil. Ah! the world is the devil's, whether it goes or stands still; how, then, can men acknowledge God's gifts and benefits? It is with us as with young children, who regard not so much their daily bread, as an apple, a
pear, or other toys. Look at the cattle going into the fields to pasture, and behold in them our preachers, our milk-bearers, butter-bearers, cheese and wool bearers, which daily preach unto us faith in God, and that we should trust in him, as in our loving Father, who cares for us, and will maintain and nourish us.
LXXXIX.
No man can estimate the great charge God is at only in maintaining birds and such creatures, comparatively nothing worth. I am persuaded that it costs him, yearly, more to maintain only the sparrows, than the revenue of the French king amounts to. What then, shall we say of all the rest of his creatures?
XC.
God delights in our temptations, and yet hates them; he delights in them when they drive us to prayer; he hates them when they drive us to despair. The Psalm says: "An humble and contrite heart is an acceptable sacrifice to God," etc. Therefore, when it goes well with you, sing and praise God with a hymn: goes it evil, that is, does temptation come, then pray: "For the Lord has pleasure in those that fear him;" and that which follows is better: "and in them that hope in his goodness," for God helps the lowly and humble, seeing he says: "Thinkest thou my hand is shortened that I cannot help?" He that feels himself weak in faith, let him always have a desire to be strong therein, for that is a nourishment which God relishes in us.
XCI.
God, in this world, has scarce the tenth part of the people; the smallest number only will be saved. The world is exceeding ungodly and wicked; who would believe our people should be so unthankful toward the gospel?
XCII.
`Tis wonderful how God has put such excellent physic in mere muck; we know by experience that swine's dung stints the blood; horse's serves for the pleurisy; man's heals wounds and black blotches; asses' is used for the bloody flux, and cow's with preserved roses, for epilepsy, or for convulsions of children.
XCIII.
God seems as though he had dealt inconsiderately in commanding the world to be governed by the Word of Truth, especially since he has clothed and hooded it with a poor, weak, and condemned Word of the Cross. For, the world will not have the truth, but lies: neither willingly do they aught that is upright and good, unless compelled thereto by main force. The world has a loathing of the cross, and will rather follow the pleasures of the devil, and have pleasant days, than carry the cross of our blessed Saviour Christ Jesus. He that best governs the world, as most worthy of it, is Satan, by his lieutenant the pope; he can please the world well, and knows how to make it give ear unto him; for his kingdom has a mighty show and repute, which is acceptable to the world, and befits it. Like unto like.
XCIV.
Pythagoras, the heathen philosopher, said, that the motion of the stars creates a very sweet harmony and celestial concord; but that people, through continual custom, have become cloyed therewith. Even so it is with us, we have surpassing fair creatures to our use, but by reason they are too common, we regard them not.
XCV.
Scarcely a small proportion of the earth bears corn, and yet we are all maintained and nourished. I verily believe that there grow not as many sheaves of corn as there people in the world, and yet we are all fed; yea, and there remains a good surplus of corn at the year's end. This is a wonderful thing, which should make us see and perceive God's blessing.
XCVI.
The apparent cause why God passed so sharp a sentence upon Adam, was, that he had eaten of the forbidden tree, and was disobedient unto God, wherefore, for his sake, the earth was cursed, and mankind made subject to all manner of miseries, fears, wants, sicknesses, plagues, and death. The reason of the worldly-wise, regarding only the biting of the apple, holds that for so slight and trivial a thing it was too cruel and hard a proceeding upon poor Adam, and takes snuff in the nose, and says, or at least thinks: O, is it then so heinous a matter and sin for one to eat an apple? As people say of many sins that God expressly in his Word has forbidden, such as drunkenness, etc.: What harm for one to be merry, and take a cup with good fellows? - concluding, according to their blindness, that God is too sharp and exacting.
Again, these worldlings are offended that Christ, as they think, rejects, good, honest, and holy people; that he will not know them, is harsh to them, sends them away from him, and calls them malefactors, though some in his name have prophesied, cast out devils, done miracles, etc., while, on the other hand, he receives public sinners, as strumpets, knaves, publicans, murderers, whom, if they hear his Word, and believe in him, he forgives, be their sins ever so great and many, yea, makes them righteous and holy, God's children, and heirs of everlasting life and salvation, out of mere grace and mercy, without any deserts, good works, and worthiness of theirs. This they conceive to be altogether unjust.
Who can be here an arbitrator, the two things being as contrary to each other as fire and water. Herein man's wisdom, his sense, reason, understanding, is made a fool. The Scripture says: "Except ye be converted, and become like little children, ye shall not enter into the kingdom of God." They who would investigate these things with human wit and wisdom, give themselves much futile labor and disquiet; they will never learn how God is inclined towards them. In those, also, who so vainly trouble themselves, whether they be
predestinated or fore-chosen, there goes up a fire in the heart, which they cannot quench; so that their consciences are never at peace, but in the end they must despair. He, therefore, that will shun this enduring evil must hold fast the Word, where he will find that our gracious God has laid a sure and strong foundation, on which we may with certainty take footing - namely, Jesus Christ our Lord, through whom only we must enter into the kingdom of heaven; for he, and no other, "is the way, the truth, and the life."
We can understand the heavy temptations of that everlasting predestination, which terrifies many people, nowhere better than from the wounds of our Saviour, Christ Jesus, of whom the Father commanded, saying: "Him shall ye hear." But the wise of the world, the mighty, the high-learned, and the great, by no means heed these things, so that God remains unknown to them, notwithstanding they have much learning, and dispute and talk much of God; for it is a short conclusion. Without Christ, God will not be found, known, or comprehended.
If now thou wilt know, why so few are saved, and so infinitely many damned, this is the cause: the world will not hear Christ; they care nothing for him, yea, condemn that which the Father testifies of him: "This is my well-beloved Son, in whom I am well pleased."
Whereas all people that seek and labor to come to God, through any other means than only through Christ (as Jews, Turks, Papists, false saints, heretics, etc.), walk in horrible darkness and error; and it helps them nothing that they lead an honest, sober kind of life, affect great devotion, suffer much, love and honor God, as they boast, etc. For seeing they will not hear Christ, or believe in him (without whom no man knows God, no man obtains forgiveness of sins, no man comes to the Father), they remain always in doubt and unbelief, know not how they stand with God, and so at last must die, and be lost in their sins. For, "He that honoreth not the Son, honoreth not the Father," (1 John ii.), "He that believeth not the Son, shall not see life, but the wrath of God remains upon him," (John iii.)
XCVII.
It is often asked: Why desperate wretches have such good days, and live a long time in jollity and pleasure, to their heart's desire, with health of body, fine children, etc., while God allows the godly to remain in calamity, danger, anguish and want all their lives; yea, and some to die also in misery, as St John the Baptist did, who was the greatest saint on earth, to say nothing of our only Saviour Jesus Christ.
The prophets have all written much hereof, and shown how the godly should overcome such doubts, and comfort themselves against them. Jeremiah says, "Why goeth it so well with the ungodly, and wherefore are all they happy that deal very treacherously?" But further on, "Thou sufferest them to go at liberty like sheep that are to be slain, and thou preparest them for the day of slaughter." Read also Psalms xxxvii., xlix., lxxiii.