Part 3
God is not therefore angry with his children, though he scourge and punish them; but he is angry with the ungodly that do not acknowledge Christ to be the Son of God, and the Saviour of the world, but blaspheme and condemn the Word; such are to expect no grace and help of him. And, indeed, he does not himself scourge and beat his small and poor flock that depend on Christ; but suffers them to be chastened and beaten, when they become ever secure and unthankful unto him for his unspeakable graces and benefits shown unto them in Christ, and are disobedient to his Word; then permits he that the devil bruise our heels, and send pestilence and other plagues unto us; and that tyrants persecute us, and this for our good, that thereby we may be moved, and in a manner forced to turn ourselves unto him, to call upon him, to seek help and comfort from him, through Christ.
XCVIII.
"God is a God of the living, and not of the dead." This text shows the resurrection; for if there were no hope of the resurrection, or of another and better world, after this short and miserable life, wherefore should God offer himself to be our God, and say he will give us all that is necessary and healthful for us, and, in the end, deliver us out of all trouble, both temporal and spiritual? To what purpose should we hear his Word, and believe in him? What were we the better when we cry and sigh to him in our anguish and need, that we wait with patience upon his comfort and salvation, upon his grace and benefits, shown in Christ? Why praise and thank him for them? Why be daily in danger, and suffer ourselves to be persecuted and slain for the sake of Christ's Word?
Forasmuch as the everlasting, merciful God, through his Word and Sacraments, talks, and deals with us, all other creatures excluded, not of temporal things which pertain to this vanishing life, and which in the beginning he provided richly for us, but as to where we shall go when we depart hence, and gives unto us his Son for a Saviour, delivering us from sin and death, and purchasing for us everlasting righteousness, life, and salvation, therefore it is most certain, that we do not die away like the beasts that have no understanding; but so many of us as sleep in Christ, shall through him be raised again to life everlasting at the last day, and the ungodly to everlasting destruction. (John, v., Dan. xii.)
XCIX.
The most acceptable service we can do and show unto God, and which alone he desires of us, is, that he be praised of us; but he is not praised, unless he be first loved; he is not loved, unless he be first bountiful and does well; he does well when he is gracious; gracious he is when he forgives sins. Now who are those that love him? They are that small flock of the faithful, who acknowledge such graces, and know that through Christ they have forgiveness of their sins. But the children of this world do not trouble themselves herewith; they serve
their idol, that wicked and cursed Mammon: in the end he will reward them.
Our loving Lord God wills that we eat, drink, and be merry, making use of his creatures, for therefore he created them. He will not that we complain, as if he had not given sufficient, or that he could not maintain our poor carcasses; he asks only that we acknowledge him for our God, and thank him for his gifts.
CI.
He that has not God, let him have else what he will, is more miserable than Lazarus, who lay at the rich man's gate, and was starved to death. It will go with such, as it went with the glutton, that they must everlastingly hunger and want, and shall not have in their power so much as one drop of water.
CII.
Of Abraham came Isaac and Ishmael; of the patriarchs and holy fathers, came the Jews that crucified Christ; of the apostles came Jusas the traitor; of the city Alexandria (where a fair, illustrious, and famous school was, and whence proceeded many upright and godly learned men) came Arius and Origen; of the Roman church, that yielded many holy martyrs, came the blasphemous Antichrist, the pope of Rome; of the holy men in Arabia, came Mohammed; of Constantinople, where many excellent emperors were, comes the Turk; of married women come adulteresses; of virgins, strumpets; of brethren, sons, and friends, come the cruelest enemies; of angels come devils; of kings come tyrants; of the gospel and godly truth come horrible lies; of the true church come heretics; of Luther come fanatics, rebels, and enthusiasts. What wonder is it then that evil is among us, comes from us, and goes out of us; they must, indeed, be very evil things that cannot stay by such goodness; and they must also be very good, that can endure such evil things.
CIII.
Though by reason of original sin many wild beasts hurt mankind, as lions, wolves, bears, snakes, adders, etc., yet the merciful God has in such manner mitigated our well-deserved punishments, that there are many more beasts that serve us for our good and profit, than of those which do us hurt: many more sheep than wolves, oxen than lions, cows than bears, deer than foxes, lobsters than scorpions, ducks, geese, and hens, than ravens and kites, etc.: in all creatures more good than evil, more benefits than hurts and hindrances.
CIV.
God will have his servants to be repenting sinners, standing in fear of his anger, of the devil, death and hell, and believing in Christ. David says, "The Lord is nigh unto them that are of a broken heart, and helpeth them that be of an humble spirit." And Isaiah "Where shall my Spirit rest, and where shall I dwell? By them that are of humble spirit, and that stand in fear of my Word." So with the poor sinner on the cross. So with St Peter, when he had denied Christ; with Mary Magdalene; with Paul the persecutor, etc. All these were sorrowful for their sins, and such shall have forgiveness of their sins, and be God's servants.
The great prelates, the puffed up saints, the rich usurers, the ox drovers that seek unconscionable gain, etc., these are not God's servants, neither were it good they should be; for then no poor people could have access to God for them; neither were it for God's honor that such should be his servants, for they would ascribe the honor and praise to themselves.
In the Old Testament, all the first-born were consecrated to God, both of mankind and of beasts. The first-born son had an advantage over his brethren; he was their Lord, as the chief in offerings and riches, that is, in spiritual and temporal government; for he had a right to the priesthood and dominion, etc. But there are many
examples in Holy Scriptures, where God rejected the first-born, and chose the younger brethren, as Cain, Ishmael, Esau, Reuben, etc., who were first-born; from them God took their right, and gave it to their younger brethren, as to Abel, Isaac, Jacob, Judah, David, etc. And for this cause: That they were haughty, proud, and presuming on their first-birth, and despised their brethren, that were more goodly and godly than they; this God could not endure, and therefore they were bereaved of their honors, so that they could not boast themselves of their prior birth, although they were highly esteemed in the world, and were possessed of lands and people.
CV.
The Scriptures show two manner of sacrifices acceptable to God. The first is called a sacrifice of thanks or praise, and is when we teach and preach God's Word purely, when we hear and receive it with faith, when we acknowledge it, and do everything that tends to the spreading of it abroad, and thank God from our hearts for the unspeakable benefits which through it are laid before us, and bestowed upon us in Christ, when we praise and glorify him, etc. "Offer unto God thanksgiving." "He that offereth thanks praiseth me." "Thank the Lord, for he is gracious, because his mercy endureth for ever." "Praise the Lord, O my soul, and all that is within me praise his holy name. Praise the Lord, O my soul, and forget not all his benefits." - Psalms.
Secondly, when a sorrowful and troubled heart in all manner of temptations has his refuge in God, calls upon him in a true and upright faith, seeks help of him, and waits patiently upon him. Hereof the Psalms, "In my trouble I called upon the Lord, and he heard me at large." "The Lord is nigh unto them that are of a contrite heart, and will save such as be of an humble spirit." "The sacrifice of God is a troubled spirit; a broken and contrite heart, O God, shalt thou not despise." And again: "Call upon me in the time of need, so will I deliver thee, and thou shalt praise me."
CVI.
If Adam had remained in his innocence, and had not transgressed God's command, yet had begotten children, he should not have lived and remained continually in that state in Paradise, but would have been taken into the everlasting glory of heaven, not through death, but through being translated into another life.
CVII.
God scorns and mocks the devil, in setting under his very nose a poor, weak, human creature, mere dust and ashes, yet endowed with the first-fruits of the Spirit, against whom the devil can do nothing, though he is so proud, subtile, and powerful a spirit. We read in histories that a powerful king of Persia, besieging the city of Edessa, the bishop, seeing that all human aid was ineffectual, and that the city could not of itself hold out, ascending to the ramparts and prayed to God, making, at the same time, the sign of the cross, whereupon there was a wonderful host sent from God of great flies and gnats, which filled the horses eyes, and dispersed the whole army. Even so God takes pleasure to triumph and overcome, not through power, but by weakness.
CVIII.
False teachers and sectaries are punishments for evil times, God's greatest anger and displeasure; while godly teachers are glorious witnesses, God's graces and mercies. Hence St Paul names apostles, evangelists, prophets, shepherds, teachers, etc., gifts and presents of our Saviour Christ, sitting at the right hand of the Father. And the prophet Micah compares teachers of the gospel to a fruitful rain.
CIX.
Melancthon asked Luther if this word, hardened, "hardeneth whom he will," were to be understood directly as it sounded, or in a figurative sense? Luther answered: We must understand it specially
and not operatively: for God works no evil. Through his almighty power he works all in all; and as he finds a man, so he works in him, as he did in Pharaoh, who was evil by nature, which was not God's, but his own fault; he continually went on in his wickedness, doing evil; he was hardened, because God with his spirit and grace hindered not his ungodly proceedings, but suffered him to go on, and to have his way. Why God did not hinder or restrain him, we ought not to inquire.
CX.
God styles himself, in all the Holy Scriptures, a God of life, of peace, of comfort, and joy, for the sake of Christ. I hate myself, that I cannot believe it so constantly and surely as I should; but no human creature can rightly know how mercifully God is inclined toward those that steadfastly believe in Christ.
CXI.
The second Psalm is one of the best Psalms. I love that Psalm with my heart. It strikes and flashes valiantly amongst kings, princes, counsellors, judges, etc. If what this Psalm says be true, then are the allegations and aims of the papists stark lies and folly. If I were as our Lord God, and had committed the government to my son, as he to his Son, and these vile people were as disobedient as they now be, I would knock the world in pieces.
CXII.
If a man serve not God only, then surely he serves the devil; because no man can serve God, unless he have his Word and command. Therefore, if his Word and command be not in thy heart, thou servest not God, but thine own will; for that is upright serving of God, when a man does that which in his Word God has commanded to be done, every one in his vocation, not that which he thinks good of his own judgment.
CXIII.
It troubles the hearts of people not a little, that God seems as though he were mutable or fickle-minded; for he gave to Adam the promises and ceremonies, which afterwards he altered with the rainbow and the ark of Noah. He gave to Abraham the circumcision, to Moses he gave miraculous signs, to his people, the law. But to Christ, and through Christ, he gave the Gospel; which amounts to the abolition of all the former. Hence the Turks take advantage of these proceedings of God, saying: The laws of the Christians may be established, and endure for a time, but at last they will be altered.
CXIV.
I was once sharply reprimanded by a popish priest, because, with such passion and vehemence, I reproved the people. I answered him: Our Lord God must first send a sharp, pouring shower, with thunder and lightning, and afterwards cause it mildly to rain, as then it wets finely through. I can easily cut a willow or a hazel wand with my trencher knife, but for a hard oak, a man must use the axe; and little enough, to fell and cleave it.
CXV.
Plato, the heathen, said of God: God is nothing and yet everything; him followed Eck and the sophists, who understood nothing thereof, as their words show. But we must understand and spake of it in this manner: God is incomprehendible and invisible; that, therefore, which may be seen and comprehended, is not God. And thus, in another manner, God is visible and invisible: visible in his Word and works; and where his Word and works are not, there a man should not desire to have him; or he will, instead of God, take hold of the devil. Let us not flutter too high, but remain by the manger and the swaddling clothes of Christ, "in whom dwelleth all the fullness of the Godhead bodily." There a man cannot fail of God, but finds him most certainly. Human comfort and divine comfort are of different
natures: human comfort consists in external, visible help, which a man may see, hold, and feel; divine comfort only in words and promises, where there is neither seeing, hearing, nor feeling.
CXVI.
When we see no way or means, by advice or aid, through which we may be helped in our miseries, we at once conclude, according to our human reason: now our condition is desperate; but when we believe trustingly in God, our deliverance begins. The physician says: Where philosophy ends, physic begins; so we say: Where human help is at an end, God's help begins, or faith in God's Word. Trials and temptations appear before deliverance, after deliverance comes joy. To be suppressed and troubled, is to arise, to grow and to increase.
CXVII.
The devil, too, has his amusement and pleasure, which consists in suppressing God's work, and tormenting those that love God's Word, and hold fast thereby; so the true Christians, being God's kingdom, must be tormented and oppressed.
A true Christian must have evil days, and suffer much; our Adam's flesh and blood must have good and easy days, and suffer nothing. How may these agree together? Our flesh is given over to death and hell: if our flesh is to be delivered from death, hell and the devil, it must keep and hold to God's commandments - i.e., must believe in Christ Jesus, that he is the Son of God and our Redeemer, and must cleave fast to his Word, believing that he will not suffer us to be plagued everlastingly, but will deliver and remove us out of this life into life eternal; giving us at the same time, patience under the cross, and to bear with the weakness of another, who is also under the cross, and holds with Christ.
Therefore, he that will boast himself to be Christ's disciple, a true Christian, and saved, must not expect good days; but all his faith, hope, and love must be directed to God, and to his neighbor, that so
his whole life be nothing else than the cross, persecution, adversity, and tribulation.
CXVIII.
What is it we poor wretched people aim at? We who cannot, as yet, comprehend with our faith the merest sparks of God's promises, the bare glimmering of his commandments and works, - both of which, notwithstanding he himself has confirmed with words and miracles, - weak, impure, corrupt as we are, - presumptuously seek to understand the incomprehensible light of God's wonders.
We must know that he dwells in a light to which human creatures cannot come, and yet we go on, and essay to reach it. We know it. We know that his judgments are incomprehensive, and his ways past finding out, (Rom. xi.,) yet we undertake to find them out. We look, with blind eyes like a mole, on the majesty of God, and after that light which is shown neither in words nor miracles, but is only signified; out of curiosity and willfulness we would behold the highest and greatest light of the celestial sun ere we see the morning star. Let the morning star, as St Peter says, go first up in our hearts, and we shall then see the sun in his noon-tide splendor.
True, we must teach, as we may, of God's incomprehensible and unsearchable will; but to aim at its perfect comprehension is dangerous work, wherein we stumble, fall, and break our necks. I bridle myself with these words of our Saviour Christ to St peter: "Follow thou me: what is it to thee?" etc., for Peter busied himself also about God's works; namely, how he would do with another, how he would do with John? And as he answered Philip, that said, "Show us the Father" - "What," said Christ; "believest thou not that the Father is in me, and I in the Father? He that seeth me, seeth the Father also," etc. For Philip would also willingly have seen the majesty and fellowship of the Father. Solomon, the wise king, says: "What is too high for thee, thereafter inquire thou not." And even did
we know all the secret judgments of God, what good and profit would it bring unto us, more than God's promises and commandments?
Let us abstain from such cogitations, seeing we know for certain that they are incomprehensible. Let us not permit ourselves to be so plagued by the devil with that which is impossible. A man might as well busy himself how the kingdom of the earth shall endure upon the waters, and go not down beneath them. Above all things, let us exercise the faith of God's promises, and the works of his commandments; when we have done this, we may well consider whether it is expedient to trouble oneself about impossible things, though it is a very difficult thing to expel such thoughts, so fiercely drives the devil. A man must as vehemently strive against such cogitations as against unbelief, despair, heresies, and such like temptations. For most of us are deceived herewith, not believing they proceed from the devil, who yet himself fell through those very cogitations, assuming to be equal with the Most Highest, and to know all that God knows, and scorning to know what he ought to know, and what was needful for him.
CXIX.
High mysteries in the Scriptures being hard to be understood, confound unlearned and light spirits so as to produce many errors and heresies, to their own and others condemnation. `Twis therefore Moses described the creation so briefly, whereas he spends a whole chapter in narrating the purchase of the field and cave over against Hebron, that Abraham bought of Ephron the Hittite, for a sepulchre to bury Sara in. He describes, likewise, through many chapters, divers sorts of sacrifices, and other customs and ceremonies, for he well knew that such like produce no heresies. Many things were written and described ere Moses was born. Doubtless, Adam briefly noted the history of the creation, of his fall, of the promised seed, etc. The other patriarchs afterwards, no doubt, each set down what was done in his time, especially Noah. Afterwards Moses, as I conceive, took and brought all into a right method and order, diminishing
therefrom, and adding thereunto, such things as God commanded: as, especially, touching the seed that should crush the serpent's head, the history of the creation, etc.; all which, doubtless, he had out of the sermons of the patriarchs, that always one inherited from another. For I verily believe, that the sermon of the woman's seed promised to Adam and Eve, after which they had so hearty a longing and yearning, was preached more powerfully before the deluge, than now in these dangerous times the sermons of Christ are preached with us.
CXX.
I would give a world to have the acts and legends of the patriarchs who lived before the deluge; for therein a man might see how they lived, preached, and what they suffered. But it pleased our Lord God to overwhelm all their acts and legends in the deluge, because he knew that those which should come after, would not regard, much less understand them; therefore God would keep and preserve them until they met again together in the life to come. But then, I am sure, the loving patriarchs who lived after the deluge, Abraham, Isaac, Jacob, etc.; the prophets, the apostles, their posterity, and other holy people, whom in this life the devil would not leave untempted, will yield unto the patriarchs, that lived before the deluge, and give to them pre-eminence in divine and spiritual honor, saying: Ye loving and most venerable patriarchs! I preached but a few years, spreading God's Word abroad, and therefore suffered the cross; but what is that in comparison with the great, tedious, intolerable labor and pains, anguish, torments, and plagues, which ye, holy fathers, endured before the deluge, some of you, seven hundred, some eight hundred years, some longer, of the devil and the wicked world.
CXXI.
As lately I lay very sick, so sick that I thought I should have left this world, many cogitations and musings had I in my weakness. Ah! thought I, what may eternity be? What joys may it have? However, I
know for certain, that this eternity is ours; through Christ it is given and prepared for us, if we can but believe. There it shall be opened and revealed; here we shall not know when a second creation of the world will be, seeing we understand not the first. If I had been with God almighty before he created the world, I could not have advised him how out of nothing to make this globe, the firmament, and that glorious sun, which in its swift course gives light to the whole earth; how, in such manner, to create man and woman, etc., all which he did for us, without our counsel. Therefore ought we justly to give him the honor, and leave to his divine power and goodness the new creation of the life to come, and not presume to speculate thereon.
CXXII.
I hold that the name Paradise applies to the whole world. Moses describes more particularly what fell within Adam's sight before his fall, - a sweet and pleasant place, water by four rivers. After he had sinned, he directed his steps towards Syria, and the earth lost its fertility. Samaria and Judaea were once fruitful lands, worthy to be Paradise, but they are now arid sands, for God has cursed them.
Even so, in our time, has God cursed fruitful lands, and caused them to be barren and unfruitful by reason of our sins; for where God gives not his blessing, there grows nothing that is good and profitable, but where he blesses, there all things grow plentifully, and are fruitful.
CXXIII.
Dr. Jonas, inviting Luther to dinner, caused a bunch of ripe cherries to be hung over the table where they dined, in remembrance of the creation, and as a suggestion to his guests to praise God for creating such fruits. But Luther said: Why not rather remember this in one's children, that are the fruit of one's body? For these are far more excelling creatures of God than all the fruits of trees. In them we see God's power, wisdom and art, who made them all out of nothing, gave them life and limbs, exquisitely constructed, and will maintain
and preserve them. Yet how little do we regard this. When people have children, all the effect is to make them grasping - raking together all they an to leave behind them. They do not know, that before a child comes into the world, it has its lot assigned already, and that it is ordained and determined what and how much it shall have. In the married state we find that the conception of children depends not on our will and pleasure; we never know whether we will be fruitful or no, or whether God will give us a son or a daughter. All this goes on without our counsel. My father and mother did not imagine they should have brought a spiritual overseer into the world. `Tis God's work only, and this we cannot enter into. I believe that, in the life to come, we shall have nothing to do, but to meditate on and marvel at our Creator and his creatures.
CXXIV.
A comet is a star that runs, not being fixed like a planet, but a bastard among planets. It is a haughty and proud star, engrossing the whole element, and carrying itself as if it were there alone. `Tis of the nature of heretics who also will be singular and alone, bragging and boasting above others and thinking they are the only people endued with understanding.
CXXV.
Whereto serve or profit such superfluity, such show, such ostentation, such extraordinary luxurious kind of life as is now come upon us. If Adam were to return to earth, and see our mode of living, our food, drink and dress, how would he marvel. He would say: Surely, this is not the world I was in; it was, doubtless, another Adam than I, who appeared among men heretofore. For Adam drank water, ate fruit from the trees, and if he had any house at all, `twas a hut, supported by four wooden forks; he had no knife, or iron; and he wore simply a coat of s kin. Now we spend immense sums in eating and drinking; now we raise sumptuous palaces, and decorate them with a luxury beyond all comparison. The ancient Israelites lived in
great moderation and quiet; Boaz says: "Dip thy bread in vinegar, and refresh thyself therewith." Judaea was full of people, as we read in the book of Joshua; and a great multitude of people gives a lesson to live sparingly.
CXXVI.
Adam, our father, was, doubtless, a most miserable, plagued man. `Twas a mighty solitariness for him to be alone in so wide and vast a world; but when he, with Eve, his only companion and loving consort, obtained Cain their son, then there was great joy; and so, when Abel was born: but soon after followed great trouble, misery, and sorrow of heart, when one brother slew another, and Adam thereby lost one son, and the other was banished and proscribed from his sight. This surely was a great cross and sorrow, so that the murder caused him more grief than his own fall; but he, with his loving Eve, were reduced again to a solitary kind of life. Afterwards, when he was one hundred and thirty years old, he had Seth. Miserable and lamentable was his fall, for during nine hundred years he saw God's anger in the death of every human creature. Ah! no human creature can conceive his perplexities: our sufferings, in comparison with his, are altogether children's toys; but he was afterwards comforted and refreshed again with the promise, through faith, of the woman's seed.
CXXVII.
All wild beasts are beasts of the law, for they live in fear and quaking; they have all swarthy and black flesh, by reason of their fear, but tame beasts have white flesh, for they are beasts of grace; they live securely with mankind.
CXXVIII.
After Adam had lost the righteousness in which God had created him, he was, without doubt, much decayed in bodily strength, by reason of his anguish and sorrow of heart. I believe that before the
fall he could have seen objects a hundred miles off better than we can see them at half a mile, and so in proportion with all the other senses. No doubt, after the fall, he said: "Ah, God! what has befallen me? I am both blind and deaf." It was a horrible fall; for, before, all creatures were obedient unto him, so that he could play even with the serpent.
CXXIX.
Twenty years is but a short time, yet in that short time the world were empty, if there was no marrying and production of children. God assembles unto himself a Christian Church out of little children. For I believe, when a little child dies of one years old, that always one, yea, two thousand die with it, of that age or younger; but when I, Luther, die, that am sixty-three, I believe that not three-score, or one hundred at the most, will die with me of that age, or older; for people now grow not old; not many people live to my years. Mankind is nothing else but a sheep-shambles, where we are slain and slaughtered by the devil. How many sorts of deaths are in our bodies? Nothing is therein but death.
CXXX.
It is in the father's power to disinherit a disobedient child; God commanded, by Moses, that disobedient children should be stoned to death, so that a father may clearly disinherit a son, yet with this proviso, that, upon bettering and amendment, he reinstate him.
CXXXI.
What need had our early ancestors of other food than fruits and herbs, seeing these tasted so well and gave such strength? The pomegranates and oranges, without doubt yielded such a sweet and pleasant smell, that one might have been satisfied with the scent thereof; and I am sure Adam, before his fall, never wanted to eat a partridge; but the deluge spoiled all. It follows not, that because God created all things, we must eat of all things. Fruits were created
chiefly as food for people and for beasts; the latter were created to the end we should laud and praise God. Whereunto serve the stars, but only to praise their Creator? Whereunto serve the raven and crows, but to call upon the Lord who nourishes them.
CXXXII.
There's no doubt that all created things have degenerated by reason of original sin. The serpent was at first a lofty, noble animal, eating without fear from Eve's hand, but after it was cursed, it lost its feet, and was fain to crawl and eat on the ground. It was precisely because the serpent, at that time, was the most beautiful of creatures, that Satan selected it for his work, for the devil likes beauty, knowing that beauty attracts men unto evil. A fool serves not as a provocative to heresy, nor a deformed maid-servant to libertinism, nor water to drunkenness, nor rags to vanity. Consider the bodies of children, how much sweeter and purer and more beautiful they are than those of grown persons; `tis because childhood approaches nearer to the state of innocence wherein Adam lived before his fall. In our sad condition, our only consolation is the expectation of another life. Here below all is incomprehensible.
CXXXIII.
Dr. Luther, holding a rose in his hand, said: `Tis a magnificent work of God: could a man make but one such rose as this, he would be thought worthy of all honor, but the gifts of God lose their value in our eyes, from their very infinity. How wonderful is the resemblance between children and their parents. A man shall have a half-dozen sons, all like him as so many peas are like another, and these sons again their sons, with equal exactness of resemblance, and so it goes on. The heathen noticed these likenesses. Dido says to Aeneas:
"Si mihi parvulus Aeneas luderet in aula, Qui te tantum ore referret."
`Twas a form of malediction among the Greeks, for a man to wish that his enemy's son might be unlike him in face.
CXXXIV.
`Tis wonderful how completely the earth is fertilized by currents of water running in all directions and constantly replenished by snow, rain, and dew.
THE NATURE OF THE WORLD
CXXXV.
He that is now a prince, wants to be a king or an emperor. A man in love with a girl is ever casting about how he may come to marry her, and in his eyes there is none fairer than she; when he has got her, he is soon weary of her, and thinks another more fair, whom easily he might have had. The poor man thinks, had I but twenty pounds I should be rich enough; but when he has got that, he would have more. The heart is inconsistent in all things, as the heathen says: Virtutem praesentem odimus, sublatam ex oculis quaerimus invidi.
CXXXVI.
One knife cuts better than another; so, likewise, one that has learned languages and arts can better and more distinctly teach than another. But in that many of them, as Erasmus and others, are well versed in languages and arts, and yet err with great hurt, `tis as with the greater sort of weapons, which are made to kill: we must distinguish the thing from the abuse.
CXXXVII.
The wickedness of the enemies of the Word is not human, but altogether devilish. A human creature is wicked according to the manner and nature of mankind, and according as he is spoiled through original sin; but when he is possessed and driven of the devil, then begins the most bitter and cruel combat between him and the woman's seed.
CXXXVIII.
The world will neither hold God for God, nor the devil for the devil. And if a man were left to himself, to do after his own kind and
nature, he would willingly throw our Lord God out at the window; for the world regards God nothing at all, as the Psalm says: The wicked man saith in his heart, there is no God.
CXXXIX.
The god of the world is riches, pleasure, and pride, wherewith it abuses all the creatures and gifts of God.
CXL.
We have the nature and manner of all wild beasts in eating. The wolves eat sheep; we also. The foxes eat hens, geese, etc.; we also. The hawks and kites eat fowl and birds; we also. Pikes eat other fish; we also. With oxen, horse, and kine, we also eat salads, grass, etc.
CXLL.
I much wonder how the heathen could write such fair and excellent things about death, seeing it is so grisly and fearful! But when I remember the nature of the world, then I wonder nothing at all; for they saw great evil and wickedness flourishing among them, and in their rulers, which sorely grieved them, and they had nothing else to threaten and terrify their rulers with, but death.
Now, if the heathen so little regarded death, nay, so highly and honorable esteemed it, how much more so ought we Christians? For they, poor people, knew less than nothing of the life eternal, while we know and are instructed in it; yet, when we only speak of death, we are all affrighted.
The cause hereof is our sins; we live worse than the heathen, and therefore cannot justly complain, for the greater our sins, the more fearful is death. See those who have rejected God's Word: when they are at the point of death, and are put in mind of the day of judgment, how fearfully do they tremble and shake.
CXLII.
Here, today, have I been pestered with the knaverises and lies of a baker, brought before me for using false weights, though such matters concern the magistrate rather than the divine. Yet if no one were to check the thefts of these bakers, we should have a fine state of things.
CXLIII.
There is not a more dangerous evil than a flattering, dissembling counsellor. While he talks, his advice has hands, and feet, but when it should be put in practice, it stands like a mule, which will not be spurred forward.
CXLIV.
There are three sorts of people: the first, the common sort, who live secure without remorse of conscience, acknowledging not their corrupt manners and natures, insensible of God's wrath, against their sins, and careless thereof. The second, those who through the law are scared, feel God's anger, and strive and wrestle with despair. The third, those that acknowledge their sins and God's merited wrath, feel themselves conceived and born in sin, and therefore deserving of perdition, but, notwithstanding, attentively hearken to the gospel, and believe that God, out of grace, for the sake of Jesus Christ, forgives sins, and so are justified before God, and afterwards show the fruits of their faith by all manner of good works.
CXLC.
That matrimony is matrimony, that the hand is a hand, that goods are goods, people well understand; but to believe that matrimony is God's creation and ordinance, that the hands, that the goods, as food and raiment, and other creatures we use, are given and presented unto us of God, `tis God's special work and grace when men believe it.
CXLVI.
The heart of a human creature is like quicksilver, now here, now there; this day so, to-morrow otherwise. Therefore vanity is a poor miserable thing, as Ecclesiasticus says. A man desires and longs after things that are uncertain and of doubtful result, but condemns that which is certain, done, and accomplished. Therefore what God gives us we will not have; for which cause Christ would not govern on earth, but gave it over to the devil, saying, "Rule thou." God is of another nature, manner, and mind. I, he says, am God, and therefore change not; I hold fast and keep sure my promises and threatenings.
CXLVII.
He must be of a high and great spirit that undertakes to serve the people in body and soul, for he must suffer the utmost danger and unthankfulness. Therefore Christ said to Peter, Simon, etc., "Lovest thou me?" repeating it three times together. Then he said: "Feed my sheep:" as if he would say, "Wilt thou be an upright minister, and a shepherd? then love must only do it, thy love to me; for how else could ye endure unthankfulness, and spend wealth and health, meeting only with persecution and ingratitude?"
CXLVIII.
The highest wisdom of the world is to busy itself with temporal, earthly, and ephemeral things; and when these go ill, it says, Who would have thought it? But faith is a certain and sure expectation of that which a man hopes for, making no doubt of that which yet he sees not. A true Christian does not say: I had not thought it, but is most certain that the beloved cross is near at hand; and thus is not afraid when it goes ill with him, and he is tormented. But the world, and those who live secure in it, cannot bear misfortune; they go on continually dancing in pleasure and delight, like the rich glutton in the gospel. He could not spare the scraps to poor Lazarus; but Lazarus belongs to Christ, and will take his part with him.
CXLIX.
The world seems to me like a decayed house, David and the prophets being the spars, and Christ the main pillar in the midst, that supports all.
CL.
As all people feel they must die, each seeks immortality here on earth, that he may be had in everlasting remembrance. Some great princes and kings seek it by raising great columns of stone, and high pyramids, great churches, costly and glorious palaces, castles, etc. Soldiers hunt after praise and honor, by obtaining famous victories. The learned seek an everlasting name by writing books. With these, and such like things, people think to be immortal. But as to the true, everlasting, and incorruptible honor and eternity of God, no man thinks or looks after it. Ah! we are poor, silly, miserable people!
CLI.
To live openly among the people is best; Christ so lived and walked, openly and publicly, here on earth, amongst the people, and told his disciples to do the like. `Tis in cells and corners that the wicked wretches, the monks and nuns, lead shameful lives. But openly, and among people, a man must live decently and honestly.
CLII.
To comfort a sorrowful conscience is much better than to posses many kingdoms; yet the world regards it not; nay, condemns it, calling us rebels, disturbers of the peace, and blasphemers of God, turning and altering religion. They will be their own prophets, and prophesy to themselves; but this is to us a great grief of heart. The Jews said of Christ: If we suffer him to go on in this manner, the Romans will come and take from us land and people. After they had slain Christ, did the Romans come or not? Yes, they came, and slew a hundred thousand of them, and destroyed their city. Even so the
condemners and enemies of the Word will disturb the peace, and turn Germany upside down. We bring evil upon ourselves, for we willfully oppose the truth.
CLIII.
If Moses had continued to work his miracles in Egypt but two or three years, the people would have become accustomed thereto, and heedless, as we who are accustomed to the sun and moon, hold them in no esteem.
CLIV.
Abraham was held in no honor among the Canaanites, for all the wells he had dug the neighbors filled up, or took away by force, and said to him: "Wilt thou not suffer it? then pack thee hence and be gone, for thou art with us a stranger and a new comer." In like manner Isaac was despised. The faith possessed by the beloved patriarchs, I am not able sufficiently to admire. How firmly and constantly did they believe that God was gracious unto them, though they suffered such exceeding trouble and adversity.
CLV.
If the great pains and labor I take sprang not from the love, and for the sake of him that died for me, the world could not give me money enough to write only one book, or to translate the Bible. I desire not to be rewarded and paid of the world for my books; the world is too poor to give me satisfaction; I have not asked the value of one penny of my master the Prince Elector of Saxony, since I have been here. The world is nothing but a reversed Decalogue, or the ten commandments backwards, a mask and picture of the devil, all condemners of God, all blasphemers, all disobedient; harlotry, pride, theft, murder, etc., are not almost ripe for the slaughter.
CLVI.
Dr. Luther's wife complaining to him of the indocilitry and untrustworthiness of servants, he said: A faithful and good servant is a real God-send, but, truly, `tis a rare bird in the land. We find every one complaining of the idleness and profigacy of this class of people; we must govern them, Turkish fashion, so much work, so much victuals, as Pharaoh dealt with the Israelites in Egypt.
CLVII.
The philosophers, and learned among the heathen, had innumerable speculations as to God, the soul, and the life everlasting, all uncertain and doubtful, they being without God's Word; while to us God has given his most sweet and saving Word, pure and incorrupt; yet we condemn it. It is naught, says the buyer. When we have a thing, how good soever, we are soon weary of it, and regard it not. The world remains the world, which neither loves nor endures righteousness, but it is ruled by a certain few, even as a little boy of twelve years old, rules, governs, and keeps a hundred great and strong oxen upon a pasture.
CLVIII.
Whoso rules on his money prospers not. The richest monarchs have had ill fortune, have been destroyed and slain in the wars; while men with but small store of money have had great fortune and victory; as the emperor Maximilian overcame the Venetians, and continued warring ten years with them, though they were exceedingly rich and powerful. Therefore we ought not to trust in money or wealth, or depend thereon. I hear that the prince elector, George, begins to be covetous, which is a sign of his death very shortly. When I saw Dr. Gode begin to tell his puddings hanging in the chimney, I told him he would not live long, and so it fell out; and when I begin to trouble myself about brewing, malting, cooking, etc., then shall I soon die.
CLIX.
We should always be ready when God knocks, prepared to take our leave of this world like Christians. For even as the small beast kills the stag, leaping upon his head, and sitting between his horns, and eating out his brains, or catches him fast by the throat, and gnaws it asunder, even so the devil, when he possesses a human creature, is not soon or easily pulled from him, but leads him into despair, and hurts him both in soul and body; as St Peter says "He goeth about like a roaring lion."
CLX.
Before Noah's flood the world was highly learned, by reason men lived a long time, and so attained great experience and wisdom; now, ere we begin rightly to come to the true knowledge of a thing, we lie down and die. God will not have that we should attain a higher knowledge of things.
CLXI.
Mammon has two properties; it makes us secure, first, when it goes well with us, and then we live without fear of God at all; secondly, when it goes ill with us, then we tempt God, fly from him, and seek after another God.
CLXII.
I saw a dog, at Lintz in Austria, that was taught to go with a handbasket to the butchers shambles for meat; when other dogs came about him, and sought to take the meat out of the basket, he set it down, and fought lustily with them; but when he saw they were too strong for him, he himself would snatch out the first piece of meat, lest he should lose all. Even so does now our emperor Charles; who, after having long protected spiritual benefices, seeing that every prince takes possession of monasteries, himself takes possession of bishoprics, as just now he has seized upon those of Utrecht and Liege.
CLXIII.
A covetous farmer, well known at Erfurt, carried his corn to sell there in the market, but selling it at too dear a rate, no man would buy of him, or give him his price. He being thereby moved to anger, said: "I will not sell it cheaper, but rather carry it home again, and give it to the mice." When he had come home with it, an infinity of mice and rats flocked into his house, and devoured up all his corn. And, next day, going out to see his grounds, which were newly sown, he found that all the seed was eaten up, while no hurt at all was done to the grounds of his neighbors. This certainly was a just punishment from God, a merited token of his wrath.
Three rich farmers have lately, God be praised, hanged themselves: these wretches that rob the whole country, deserve such punishments; for the dearth at this time is a willful dearth. God has given enough, but the devil has possessed such wicked cormorants to withhold it. They are thieves and murderers of their poor neighbors. Christ will say unto them at the last day: "I was hungry, and ye have not fed me." Do not think, thou that sellest thy corn so dear, that thou shalt escape punishment, for thou art an occasion of the deaths and famishing of the poor; the devil will fetch thee away. They that fear God and trust in him, pray for their daily bread, and against such robbers as thou, that either thou mayest be put to shame, or be reformed.
CLXIV.
A man that depends on the riches and honors of this world, forgetting God and the welfare of his soul, is like a little child that holds a fair apple in the hand, of agreeable exterior, promising goodness, but within `tis rotten and full of worms.
CLXV.
Where great wealth is, there are also all manner of sins; for through wealth comes pride, through pride dissension, through dissension,
wars, poverty; through poverty, great distress and misery. Therefore, they that are rich, must yield a strict and great account; for to whom much is given, of him much will be required.
CLXVI.
Riches, understanding, beauty, are fair gifts of God, but we abuse them shamefully. Yet worldly wisdom and wit are evils, when the cause engaged in is evil, for no man will yield his own particular conceit; every one will be right. Much better is it that one be of a fair and comely complexion in the face, for the hard lesson, sickness, may come and take that away; but the self-conceited mind is not so soon brought to reason.
CLXVII.
Wealth is the smallest thing on earth, the least gift that God has bestowed on mankind. What is it in comparison with God's Word - what, in comparison with corporal gifts, as beauty, health, etc.? - nay, what is it to the gifts of the mind, as understanding, wisdom, etc.? Yet are men so eager after it, that no labor, pains, or risk is regarded in the acquisition of riches. Wealth has in it neither material, format, efficient, nor final cause, nor anything else that is good; therefore our Lord God commonly gives riches to those from whom he withholds spiritual good.
CLXVIII.
St John says: "He that hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" And Christ: "He that desireth of thee, give to him" - that is, to him that needs and is in want; not to idle, lazy, wasteful fellows, who are commonly the greatest beggers, and who, though we give them much and often are nothing helped thereby. Yet when one is truly poor, to him I will give with all my heart, according to my ability. And no man should forget the Scripture: "He that hath two coats, let him part with one;" meaning
all manner of apparel that one has need of, according to his state and calling, as well for credit as for necessary. As also, by "the daily bread," is understood all maintenance necessary for the body.
CLXIX.
Lendest thou aught? so gettest thou it not again. Even if it be restored, it is not so soon as it ought to be restored, nor so well and good, and thou losest a friend thereby.
CLXX.
Before I translated the New Testament out of the Greek, all longed after it; when it was done, their longing lasted scarce four weeks. Then they desired the Books of Moses; when I had translated these, they had enough thereof in a short time. After that, they would have the Psalms; of these they were soon weary, and desired other books. So will it be with the Book of Ecclesiasticus, which they now long for, and about which I have taken great pains. All is acceptable until our giddy brains be satisfied; afterwards we let things lie, and seek after new.
OF IDOLATRY
CLXXI.
Idolatry is all manner of seeming holiness and worshipping, let these counterfeit spiritualities shine outwardly as glorious and fair as they may; in a word, all manner of devotion in those that we would serve God without Christ the Mediator, his Word and command. In popedom it was held a work of the greatest sanctity for the monks to sit in their cells and meditate of God, and of his wonderful works; to be kindled with zeal, kneeling on their knees, praying, and having their imaginary contemplations of celestial objects, with such supposed devotion, that they wept for joy. In these their conceits, they banished all desires and thoughts of women, and what else is temporal and evanescent. They seemed to meditate only of God, and of his wonderful works. Yet all these seeming holy actions of devotion, which the wit and wisdom of man holds to be angelical sanctity, are nothing else but works of the flesh. All manner of religion, where people serve God without his Word and command, is simply idolatry, and the more holy and spiritual such a religion seems, the more hurtful and venomous it is; for it leads people away from the faith of Christ, and makes them rely and depend upon their own strength, works, and righteousness. In like manner, all kinds of orders of monks, fasts, prayers, hairy shirts, the austerities of the Capuchins, who in popedome are held to be the most holy of all, are mere works of the flesh; for the monks hold they are holy, and shall be saved, not through Christ, whom they view as a severe and angry judge, but through the rules of their order.
No man can make the papists believe that the private mass is the greatest blaspheming of God, and the highest idolatry upon earth, an abomination the like to which has never been in Christendom since the time of the apostles; for they are blinded and hardened therein, so that their understanding and knowledge of God, and of all divine
matters, is perverted and erroneous. They hold that to be the most upright and greatest service of God, which, in truth, is the greatest and most abominable idolatry. And again, they hold that for idolatry which, in truth, is the upright and most acceptable service of God, the acknowledging Christ, and believing in him. But we that truly believe in Christ, and are of his mind, we, God be praised, know and judge all things; but are judged of no human creature.
CLXXII.
Dr. Carlstad asked me: Should a man, out of good intention, erect a pious work without God's Word or command, does he herein serve a true or a strange God? Luther answered: A man honors God and calls upon him, to the end he may expect comfort, help, and all good from him. Now, if this same honor and calling upon God be done according to God's Word - that is, when a man expects from him all graces for the sake of his promises made unto us in Christ, then he honors the true, living, and everlasting God. But if a man take in hand a work or a service, out of his own devotion, as he thinks good, thereby to appease God's anger, or to obtain forgiveness of sins, everlasting life, and salvation, as is the manner of all hypocrites and seeming holy workers, then, I say flatly, he honors and worships an idol in heart; and it helps him nothing at all, that he thinks he does it to the honor of the true God; for that which is not faith in sin.
CLXXIII.
Hypocrites and idolators are of the same quality with singers, who will scarce sing when asked to do so, but, when not desired, begin, and never leave off. Even so with the false workers of holiness; when God orders them to obey his commands, which are to love one's neighbor, to help him with advice, with lending, giving, admonishing, comforting, etc., no man can bring them to this; but, on the contrary, they stick to that which they themselves make choice of, pretending that this is the best way to honor and serve God - a great delusion of theirs. They plague and torment their bodies with
fasting, praying, singing, reading, hard lying, etc.; they affect great humility and holiness, and do all things with vast zeal, fervency, and incessant devotion. But such as the service and work is, such will also, the reward be, as Christ himself says: "In vain do they worship me, teaching for doctrine the commandments of men."
CLXXIV.
The idolatry of Moloch had, I apprehend, a great show, as though it were a worship more acceptable and pleasing to God than the common service commanded by Moses; hence many people who, in outward show, were of devout holiness, when they intended to perform an acceptable service and honor to God, as they imagined, offered up and sacrificed their sons and daughters, thinking, no doubt, that herein they were following the example of Abraham, and doing an act very acceptable and pleasing to God.
Against this idolatry God's prophets preached with burning zeal, calling it, not offerings to God, but to idols and devils, as the 106th Psalm shows, and Jeremiah, chap. vii. and xxii. But they held the prophets to be impostors and accursed heretics.
This worshipping of idols was very frequent in popedom, in my time and still, though in another manner; the papists in popedom being esteemed holy people that give one or more of their children to the monasteries, to become either monks or nuns, that so they may serve God, s they say, day and night. Hence the proverb: Bless the mother of the child that is made a spiritual person! True, these sons and daughters in popedom are not burned and offered to idols corporally, as were the Jewish children, yet, which is far worse, they are thrust into the throat of the devil spiritually, who, through his disciples, the pope and the shaven crew, lamentably murders their souls with false doctrines.
The Holy Scripture often mentions Moloch, as does Lyra; and the commentaries of the Jews say, it was an idol made of copper and
brass, like a man holding his hands before him, wherein they put fiery coals. When the image was made very hot, a father approached, and offering to the idol, took his child, and thrust it into the glittering hands of the idol, whereby the child was consumed and burned to death. Meantime, they made a loud noise with timbrels, and cymbals, and horns, to the end the parents should not hear the pitiful crying of the child. The prophets write, that Ahab offered his son in this manner.
CLXXV.
The calves of Jeroboam still remain in the world, and will remain to the last day; not that any man now makes calves like Jeroboam's, but upon whatsoever a man depends or trusts - God set aside - this is the calves of Jeroboam, that is, other and strange gods, honored and worshipped instead of the only, true, living, and eternal God, who only can and will help and comfort in all need. In like manner also, all such as rely and depend upon their art, wisdom, strength, sanctity, riches, honor, power, or anything else, under what title or name soever, on which the world builds, make and worship the calves of Jeraboam. For they trust in and depend on vanishing creatures, which is worshipping of idols and idolatry. We easily fall into idolatry, for we are inclined thereunto by nature, and coming to us by inheritance, it seems pleasant.
CLXXVI.
St Paul shows in these words: "When ye knew not God, ye did service," etc., that is, when as yet ye knew not God or what God's will was towards you, ye served those who by nature were no gods; ye served the dreams and thoughts of our hearts, wherewith, against God's Word, ye feigned to yourselves a God that suffered himself to be conciliated with such works and worshippings as your devotion and good intention made choice of. For all idolatry in the world arises from this, that people by nature have had the common knowledge, that there is a God, without which idolatry would remain
unpracticed. With this knowledge engrafted in mankind, they have, without God's Word, fancied all manner of ungodly opinions of God, and held and esteemed these for divine truths, imagining a God otherwise than, by nature, he is.
CLXXVII.
He that goes from the gospel to the law, thinking to be saved by good works, falls as uneasily, as he who falls from the true service of God to idolatry; for, without Christ, all is idolatry and fictitious imaginings of God, whether of the Turkish Koran, of the pope,s decrees, or Moses law; if a man think thereby to be justified and saved before God, he is undone.
When a man will serve God, he must not look upon that which he does; not upon the work, but how it ought to be done, and whether God has commanded it or no; seeing, as Samuel says, that "God has more pleasure in obedience, than in burnt sacrifices."
Whoso hearkens not to God's voice, is an idolater, though he performs the highest and most heavy service of God. `Tis the very nature of idolatry not to make choice of that which is esteemed easy and light, but of that which is great and heavy, as we see in the friars and monks, who have been constantly devising new worshippings of God; but, forasmuch that God in his Word has not commanded these, they are idolatry, and blasphemy. All these sins, they who are in the function of preaching ought undauntedly and freely to reprove, not regarding men's high dignities and powers. For the prophets, as we see in Hosea, reproved and threatened not only the house of Israel in general, but also, in particular, the priests, ay, the king himself, and the whole court. They cared not for the great danger that might follow from the magistrate being so openly assailed, or that themselves thereby should fall into displeasure or contempt, and their preaching be esteemed rebellious. They were impelled by the far greater danger, lest by such examples of the higher powers, the subjects also should be seduced into sin.
CLXXVIII.
The papists took the invocation of saints from the heathen, who divided God into numberless images and idols, and ordained to each its particular office and work.
These the papists, void of all shame and Christianity, imitated, thereby denying God's almighty power; every man, out of God's Word, spinning to himself a particular opinion, according to his own fancy; as one of their priests, celebrating mass, when about to consecrate many oblations at the altar at once, thought it would not be congruously spoken, or according to grammar rules, to say, "This is my body," so said, "These are my bodies;" and afterwards highly extolled his device, saying: "If I had not been so good a grammarian, I had brought in a heresy, and consecrated but one oblation."
Such like fellows does the world produce; grammarians, logicians, rhetoricians, and philosophers, all falsifying the Holy Writ, and sophisticating it with their arts, whereas God ordered and appointed it. Divinity should be empress, and philosophy and other arts merely her servants, not to govern and master her, as Servetus, Campanus, and other seducers would do. God preserves his church, which by him is carried as a child in the mother's womb, and defends her from such philosophical divinity.
The invocation of saints is a most abominable blindness and heresy; yet the papists will not give it up. The pope's greatest profit arises from the dead; for the calling on dead saints brings him infinite sums of money and riches, far more than he gets from the living. But thus goes the world; superstition, unbelief, false doctrine, idolatry, obtain more credit and profit than the upright, true, and pure religion.
CLXXIX.
God and God's worship are relatives; the one cannot be without the other; for God must always be the God of some people or nation, and is always in predicamento relationis. God will have some to call
upon him and honor him; for, to have a God and to honor him, go together. Therefore, whoso brings in a divine worship of his own selection, without God's command, is an adulterer, like a married woman who consents to another man, seeking another and not the upright true God, and it avails him nothing that he thinks he does God service herein.
CLXXX.
In all creatures are a declaration and a signification of the Holy Trinity. First the substance signifies the almighty power of God the Father. Secondly, the form and shape declare the wisdom of God the Son; and, thirdly, the power and strength is a sign of the Holy Ghost. So that God is present in all creatures.
CLXXXI.
In the gospel of St John, chap. iii., is plainly and directly shown the difference of the persons, in the highest and greatest work that God accomplished for us poor human creatures, in justifying and saving us; for there it is plainly written of the Father, that he loved the world, and gave to the world his only begotten Son. These are two several persons - Father, and Son. The Father loves the world; and gives unto it his Son. The Son suffers himself to be given to the world, and "to be lifted up on the cross, as the serpent was lifted up in the wilderness, that whosoever believed in him shall not perish, but have everlasting life." To this work comes afterwards the third person, the Holy Ghost, who kindles faith in the heart through the Word, and so regenerates us, and makes us the children of God.
This article, though it be taught most clearly in the New Testament, yet has been always assaulted and opposed in the highest measure, so that the holy evangelist, St John, for the confirmation of this article, was constrained to write his gospel. Then came presently that heretic, Cerinthus, teaching out of Moses, that there was but one
God, and concluding thence that Christ could not be God, or God man.
But let me stick to God's Word in the Holy Scripture, namely, that Christ is true God with God the Father, and that the Holy Ghost is true God, and yet there are not three Gods, nor three substances as three men, three angels, three sons, three windows, etc. No: God is not separated or divided in such manner in his substance, but there is only and alone one divine essence, and no more.
Therefore, although there be three persons, God the Father, God the Son, and God the Holy Ghost, yet notwithstanding, we must not divide nor separate the substance, for there is but only one God in one only undivided substance, as St Paul clearly speaks of Christ, Coloss.i., that he is the express image of the invisible God, the first born of all creatures; for through him all things are created that are in heaven and on earth, visible, etc., and all is through and in him created, and he is before all, and all things consist in him.
Now what the third person is, the holy evangelist, St John, teaches, chap. xv., where he says: "But when the Comforter is come, which I will send unto you from the Father, the Spirit of truth which proceeds from the Father, he shall testify of me." Here Christ speaks not only of the office and work of the Holy Ghost, but also of his substance and faith; he goes out or proceeds from the Father, that is, his going out, or his proceeding, is without all beginning, and everlasting. Therefore the holy prophet Joel gives him the name, and calls him, "the Spirit of the Lord."
Now, although this article seem strange or foolish, what matters it? `tis not the question whether it be so or no, but whether it be grounded on God's Word or no. If it be God's Word, as most surely it is, then let us make no doubt thereof; He will not lie; therefore, let us keep close to God's Word, and not dispute how Father, Son, and Holy Ghost can be one God; for we, as poor wretches, cannot know how it is that we laugh; or how with our eyes, we can see a high mountain
ten miles off; or how it is, that when we sleep, in body we are dead, and yet live. This small knowledge we cannot attain unto; no, though we took to our help the advice and art of all the wise in the world, we are not able to know the least things which concern ourselves; and yet we would climb up with our human wit and wisdom, and presume to comprehend what God is in his incomprehensible majesty.
OF JESUS CHRIST
CLXXXII.
The chief lesson and study in divinity is, that we learn well and rightly to know Christ, who is therein very graciously pictured forth unto us. We take pains to conciliate the good will and friendship of men, that so they may show us a favorable countenance; how much the more ought we to conciliate our Lord Jesus, that so he may be gracious unto us. St Peter says: "Grow up in the knowledge of Jesus Christ," of that compassionate Lord and Master, whom all should learn to know him only out of the Scriptures, where he says: "Search the Scriptures, for they do testify of me." St John says: "In the beginning was the Word, and the Word was with God, and the Word was God," etc. The apostle Thomas also calls Christ, God; were he says: "My Lord and my God." In like manner St Paul, Rom. ix., speaks of Christ, that he is God; where he says: "Who is God over all, blessed forever, Amen." And Coloss. ii., "In Christ dwelleth all the fulness of the Godhead bodily;" that is, substantially. Christ must needs be true God, seeing he, through himself, fulfilled and overcame the law; for most certain it is, that no one else could have vanquished the law, angel or human creature, but Christ only, so that it cannot hurt those that believe in him; therefore, most certainly he is the Son of God, and natural God. Now if we comprehend Christ in this manner, as the Holy Scripture displays him before us, then certain it is, that we can neither err nor be put to confusion; and may then easily judge what is right to be held of all manner of divine qualities, religions, and worship, that are used and practiced in the universal world. Were this picturing of Christ removed out of our sight, or darkened in us, undeniably there must needs follow utter disorder. For human and natural religion, wisdom, and understanding, cannot judge aright or truly the laws of God; therein has been and still is exhausted the art of all philosophers, all the learned and worldlywise among the children of men. For the law rules and governs