Historical Introductions to the Symbolical Books of the Evangelical Lutheran Church Part 31

Though everything occurs as G.o.d has foreseen, this, according to Luther, does not at all involve that man is coerced in his actions. Luther: "But pray, are we disputing now concerning coercion and force? Have we not in so many books testified that we speak of the necessity of immutability?

We know ... that Judas of his own volition betrayed Christ. But we affirm that, if G.o.d foreknew it, this volition would certainly and without fail occur in this very Judas.... We are not discussing the point whether Judas became a traitor unwillingly or willingly, but whether at the time foreappointed by G.o.d it infallibly had to happen that Judas of his own volition betrayed Christ." (E. 270; St. L. 1853.) Again: "What is it to me that free will is not coerced, but does what it does willingly? It is enough for me to have you concede that it must necessarily happen, that he [Judas] does what he does of his own volition, and that he cannot conduct himself otherwise if G.o.d has so foreknown it. If G.o.d foreknows that Judas will betray, or that he will change his mind about it,--whichever of the two He shall have foreknown will necessarily come to pa.s.s, else G.o.d would be mistaken in foreknowing and foretelling,--which is impossible. Necessity of consequence effects this: if G.o.d foreknows an event, it necessarily happens. In other words, free will is nothing" [it is not a power independent of G.o.d or able to nullify G.o.d's prescience]. (E. 272; St. L. 1855.)

To wish that G.o.d would abstain from impelling the wicked is, according to Luther, tantamount to wis.h.i.+ng that He cease to be G.o.d. Luther: "There is still this question which some one may ask, 'Why does G.o.d not cease to impel by His omnipotence, in consequence of which the will of the wicked is moved to continue being wicked and even growing worse?' The answer is: This is equivalent to desiring that G.o.d cease to be G.o.d for the sake of the wicked, since one wishes His power and action to cease, _i.e._, that He cease to be good, lest they become worse!" (E. 259; St.

L. 1839.)

239. Free Will a Mere Empty t.i.tle.

Luther considers free will (when defined as an ability in spiritual matters or as a power independent of G.o.d) a mere word without anything corresponding to it in reality (_figmentum in rebus seu t.i.tulus sine re_, E.v.a. 5, 230), because natural will has powers only in matters temporal and subject to reason, but none in spiritual things, and because of itself and independently of G.o.d's omnipotence it has no power whatever. We read: "Now it follows that free will is a t.i.tle altogether divine and cannot belong to any other being, save only divine majesty, for He, as the Psalmist sings [Ps. 115, 3], can do and does all that He wills in heaven and in earth. Now, when this t.i.tle is ascribed to men, it is so ascribed with no more right than if also divinity itself were ascribed to them,--a sacrilege than which there is none greater.

Accordingly it was the duty of theologians to abstain from this word when they intended to speak of human power, and to reserve it exclusively for G.o.d, thereupon also to remove it from the mouth and discourse of men, claiming it as a sacred and venerable t.i.tle for their G.o.d. And if they would at all ascribe some power to man, they should have taught that it be called by some other name than 'free will,'

especially since we all know and see that the common people are miserably deceived and led astray by this term, for by it they hear and conceive something very far different from what theologians mean and discuss. 'Free will' is too magnificent, extensive, and comprehensive a term; by it common people understand (as also the import and nature of the word require) a power which can freely turn to either side, and neither yields nor is subject to any one," (E. 158; St. L. 1720.)

If the term "free will" be retained, it should, according to Luther, be conceived of as a power, not in divine things, but only in matters subject to human reason. We read: "So, then, according to Erasmus, free will is the power of the will which is able of itself to will and not to will the Word and work of G.o.d, whereby it is led to things which exceed both its comprehension and perception. For if it is able to will and not to will, it is able also to love and to hate. If it is able to love and to hate, it is able also, in some small degree, to keep the Law and to believe the Gospel. For if you will or do not will, a certain thing, it is impossible that by that will you should not be able to do something of the work, even though, when hindered by another, you cannot complete it." (E. 191; St. L. 1759.) "If, then, we are not willing to abandon this term altogether, which would be the safest and most pious course to follow, let us at least teach men to use it in good faith (_bona fide_) only in the sense that free will be conceded to man, with respect to such matters only as are not superior, but inferior to himself, _i.e._, man is to know that, with regard to his means and possessions, he has the right of using, of doing, and of forbearing to do according to his free will; although also even this is directed by the free will of G.o.d alone whithersoever it pleases Him. But with respect to G.o.d, or in things pertaining to salvation or d.a.m.nation, he has no free will, but is the captive, subject, and servant, either of the will of G.o.d or of the will of Satan." (E. 160; St. L. 1722.) "Perhaps you might properly attribute some will (_aliquod arbitrium_) to man, but to attribute free will to him in divine things is too much, since in the judgment of all who hear it the term 'free will' is properly applied to that which can do and does with respect to G.o.d whatsoever it pleases, without being hindered by any law or authority. You would not call a slave free who acts under the authority of his master. With how much less propriety do we call men or angels truly free, who, to say nothing of sin and death, live under the most complete authority of G.o.d, unable to subsist for a moment by their own power." (E. 189; St. L. 1756.)

Lost liberty, says Luther, is no liberty, just as lost health is no health. We read: "When it has been conceded and settled that free will, having lost its freedom, is compelled to serve sin, and has no power to will anything good, I can conceive nothing else from these expressions than that free will is an empty word, with the substance lost. My grammar calls a lost liberty no liberty. But to attribute the t.i.tle of liberty to that which has no liberty is to attribute an empty name. If here I go astray, let who can correct me; if my words are obscure and ambiguous, let who can make them plain and definite. I cannot call health that is lost health. If I should ascribe it to a sick man, I believe to have ascribed to him nothing but an empty name. But away with monstrous words! For who can tolerate that abuse of speech by which we affirm that man has free will, and in the same breath a.s.sert that he, having lost his liberty, is compelled to serve sin, and can will nothing good? It conflicts with common sense, and utterly destroys the use of speech. The _Diatribe_ is rather to be accused of blurting out its words as if it were asleep, and giving no heed to those of others. It does not consider, I say, what it means, and what it all includes, if I declare: Man has lost his liberty, is compelled to serve sin, and has no power to will anything good." (E. 200; St. L. 1769.)

Satan causes his captives to believe themselves free and happy. Luther: "The Scriptures set before us a man who is not only bound, wretched, captive, sick, dead, but who (through the operation of Satan, his prince) adds this plague of blindness to his other plagues, that he believes himself to be free, happy, unfettered, strong, healthy, alive.

For Satan knows that, if man were to realize his own misery, he would not be able to retain any one in his kingdom, because G.o.d could not but at once pity and help him who recognizes his misery and cries for relief. For throughout all Scripture He is extolled and greatly praised for being nigh unto the contrite in heart, as also Christ testifies, Isaiah 61, 1. 2, that He has been sent to preach the Gospel to the poor and to heal the broken-hearted. Accordingly, it is Satan's business to keep his grip on men, lest they recognize their misery, but rather take it for granted that they are able to do everything that is said." (E.

213; St. L. 1785.)

240. The Gospel to be Our Only Guide.

According to _De Servo Arbitrio_ G.o.d's majesty and His mysterious judgments and ways must not be searched, nor should speculations concerning them be made the guide of our faith and life. Luther says: "Of G.o.d or of the will of G.o.d proclaimed and revealed, and offered to us, and which we meditate upon, we must treat in a different way than of G.o.d in so far as He is not proclaimed, not revealed, and not offered to us, and is not the object of our meditations. For in so far as G.o.d hides Himself, and desires not to be known of us, we have nothing to do with Him. Here the saying truly applies, 'What is above us does not concern us.'" (E. 221, St. L. 1794.) "We say, as we have done before, that one must not discuss the secret will of [divine] majesty, and that man's temerity, which, due to continual perverseness, disregards necessary matters and always attacks and encounters this [secret will], should be called away and withdrawn from occupying itself with scrutinizing those secrets of divine majesty which it is impossible to approach; for it dwells 'in the light which no man can approach unto,' as Paul testifies, 1 Tim. 6, 16." (E. 227; St. L. 1801.) This statement, that G.o.d's majesty must not be investigated, says Luther, "is not our invention, but an injunction confirmed by Holy Scripture. For Paul says Rom. 9, 19-21: 'Why doth G.o.d yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against G.o.d?... Hath not the potter power,' etc.? And before him Isaiah, chapter 58, 2: 'Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their G.o.d. They ask of Me the ordinances of justice; they take delight in approaching to G.o.d,' These words, I take it, show abundantly that it is unlawful for men to scrutinize the will of majesty." (E. 228; St. L. 1803.)

Instead of searching the Scriptures, as they are commanded to do, men unlawfully crave to investigate the hidden judgments of G.o.d. We read: "But we are nowhere more irreverent and rash than when we invade and argue these very mysteries and judgments which are unsearchable.

Meanwhile we imagine that we are exercising incredible reverence in searching the Holy Scriptures, which G.o.d has commanded us to search.

Here we do not search, but where He has forbidden us to search, there we do nothing but search with perpetual temerity, not to say blasphemy. Or is it not such a search when we rashly endeavor to make that wholly free foreknowledge of G.o.d accord with our liberty, and are ready to detract from the prescience of G.o.d, if it does not allow us liberty, or if it induces necessity, to say with the murmurers and blasphemers, 'Why doth He find fault? Who shall resist His will? What is become of the most merciful G.o.d? What of Him who wills not the death of the sinner? Has He made men that He might delight Himself with their torments?' and the like, which will be howled out forever among the devils and the d.a.m.ned."

(E. 266, St. L. 1848.)

G.o.d's unknowable will is not and cannot be our guide. Luther: "The _Diatribe_ beguiles herself through her ignorance, making no distinction between the proclaimed and the hidden G.o.d, that is between the Word of G.o.d and G.o.d Himself. G.o.d does many things which He has not shown us in His Word. He also wills many things concerning which He has not shown us in His Word that He wills them. For instance, He does not will the death of a sinner namely, according to His Word, but He wills it according to His inscrutable will. Now, our business is to look at His Word, disregarding the inscrutable will; for we must be directed by the Word, not by that inscrutable will (_n.o.bis spectandum est Verb.u.m relinquendaque illa voluntas imperscrutabilis; Verbo enim nos dirigi, non voluntate illa inscrutabili oportet_). Indeed, who could direct himself by that inscrutable and unknowable will? It is enough merely to know that there is such an inscrutable will in G.o.d; but what, why, and how far it wills, that is altogether unlawful for us to inquire into, to wish [to know], and to trouble or occupy ourselves with; on the contrary, we should fear and adore it." (E. 222; St. L. 1795)

Instead of investigating the mysteries of divine majesty, men ought to concern themselves with G.o.d's revelation in the Gospel. Luther: "But let her [human temerity] occupy herself with the incarnate G.o.d or, as Paul says, with Jesus Crucified, in whom are hidden all the treasures of wisdom and knowledge. For through Him she has abundantly what she ought to know and not to know. It is the incarnate G.o.d, then, who speaks here [Matt. 23]: 'I would, and thou wouldest not.' The incarnate G.o.d, I say, was sent for this purpose, that He might will, speak, do, suffer, and offer to all men all things which are necessary to salvation, although He offends very many who, being either abandoned or hardened by that secret will of His majesty, do not receive Him who wills, speaks, works, offers, even as John says: 'The light s.h.i.+neth in darkness, and the darkness comprehendeth it not;' and again: 'He came unto His own and His own received Him not.'" (E. 227f., St. L. 1802.)

241. G.o.d's Grace Is Universal and Serious.

All men are in need of the saving Gospel, and it should be preached to all. We read in _De Servo Arbitrio_: "Paul had said just before: 'The Gospel is the power of G.o.d unto salvation to every one that believeth; to the Jew first and also to the Greek,' These words are not obscure or ambiguous: 'To the Jews and to the Greeks,' that is, to all men, the Gospel of the power of G.o.d is necessary, in order that, believing, they may be saved from the revealed wrath." (E. 322; St. L. 1915.) "He [G.o.d]

knows what, when, how, and to whom we ought to speak. Now, His injunction is that His Gospel, which is necessary for all, should be limited by neither place nor time, but be preached to all, at all times, and in all places." (E. 149; St. L. 1709.)

The universal promises of the Gospel offer firm and sweet consolation to poor sinners. Luther: "It is the voice of the Gospel and the sweetest consolation to poor miserable sinners when Ezekiel says [18, 23. 32]: 'I have no pleasure in the death of a sinner, but rather that he be converted and live,' Just so also the thirtieth Psalm [v. 5]: 'For His anger endureth but a moment; in His favor is life [His will rather is life].' And the sixty-ninth [v.16]: 'For Thy loving-kindness is good [How sweet is Thy mercy, Lord!]' Also: 'Because I am merciful,' And that saying of Christ, Matt. 11, 28: 'Come unto Me, all ye that labor and are heavy laden, and I will refresh you,' Also that of Exodus [20, 6], 'I show mercy unto thousands of them that love Me,' Indeed, almost more than half of Holy Scripture,--what is it but genuine promises of grace, by which mercy, life, peace, and salvation are offered by G.o.d to men?

And what else do the words of promise sound forth than this: 'I have no pleasure in the death of a sinner'? Is it not the same thing to say, 'I am merciful,' as to say, 'I am not angry,' 'I do not wish to punish,'

'I do not wish you to die,' 'I desire to pardon,' 'I desire to spare'?

Now, if these divine promises did not stand [firm], so as to raise up afflicted consciences terrified by the sense of sin and the fear of death and judgment, what place would there be for pardon or for hope?

What sinner would not despair?" (E. 218; St. L. 1791.)

G.o.d, who would have all men to be saved deplores and endeavors to remove death, so that man must blame himself if he is lost. Luther: "G.o.d in His majesty and nature therefore must be left untouched [unsearched] for in this respect we have nothing to do with Him, nor did He want us to deal with Him in this respect; but we deal with Him in so far as He has clothed Himself and come forth in His Word, by which He has offered Himself to us. This [Word] is His glory and beauty with which the Psalmist, 21, 6, celebrates Him as being clothed." Emphasizing the seriousness of universal grace, Luther continues: "Therefore we affirm that the holy G.o.d does not deplore the death of the people which He works in them, but deplores the death which He finds in the people, and endeavors to remove (_sed deplorat mortem, quam invenit in populo, et amovere studet_). For this is the work of the proclaimed G.o.d to take away sin and death, that we may be saved. For He has sent His Word and healed them." (E. 222; St. L. 1795.) "Hence it is rightly said, If G.o.d wills not death, it must be charged to our own will that we perish.

'Rightly,' I say, if you speak of the proclaimed G.o.d. For He would have all men to be saved, coming, as He does, with His Word of salvation to all men; and the fault is in the will, which does not admit Him, as He says, Matt. 23, 37: 'How often would I have gathered thy children together, and ye would not!'" (E. 222; St.L. 1795.)

242. Sola gratia Doctrine Engenders a.s.surance.

Luther rejoices in the doctrine of _sola gratia_ because it alone is able to engender a.s.surance of salvation. He writes: "As for myself, I certainly confess that, if such a thing could somehow be, I should be unwilling to have free will given me, or anything left in my own hand, which might enable me to make an effort at salvation; not only because in the midst of so many dangers and adversities and also of so many a.s.saulting devils I should not be strong enough to remain standing and keep my hold of it (for one devil is mightier than all men put together, and not a single man would be saved), but because, even if there were no dangers and no adversities and no devils, I should still be compelled to toil forever uncertainly, and to beat the air in my struggle. For though I should live and work to eternity, my own conscience would never be sure and at ease as to how much it ought to do in order to satisfy G.o.d.

No matter how perfect a work might be, there would be left a doubt whether it pleased G.o.d, or whether He required anything more, as is proved by the experience of all who endeavor to be saved by the Law (_iust.i.tiariorum_), and as I, to my own great misery, have learned abundantly during so many years. But now, since G.o.d has taken my salvation out of the hands of my will, and placed it into those of His own and has promised to save me, not by my own work or running, but by His grace and mercy, I feel perfectly secure, because He is faithful and will not lie to me; moreover, He is powerful and great, so that neither devils nor adversities can crush Him, or pluck me out of His hand. No one, says He, shall pluck them out of My hand; for My Father, who gave them unto Me, is greater than all. Thus it comes to pa.s.s that, though not all are saved, at least some, nay, many are, whereas by the power of free will absolutely none would be saved, but every one of us would be lost. We are also certain and sure that we please G.o.d, not by the merit of our own work, but by the favor of His mercy which He has promised us, and that, if we have done less than we ought, or have done anything amiss, He does not impute it to us, but, as a father, forgives and amends it. Such is the boast of every saint in his G.o.d." (E. 362; St. L.

1961f.)

In the _Apology of the Augsburg Confession_ this thought of Luther's is repeated as follows: "If the matter [our salvation] were to depend upon our merits, the promise would be uncertain and useless, because we never could determine when we would have sufficient merit. And this experienced consciences can easily understand [and would not, for a thousand worlds, have our salvation depend upon ourselves]." (CONC.

TRIGL. 145, 84; compare 1079, 45f.)

243. Truth of G.o.d's Majesty Serves G.o.d's Gracious Will.

Luther regarded the teaching that everything is subject to G.o.d's majesty as being of service to His gracious will. We read: "Two things require the preaching of these truths [concerning the infallibility of G.o.d's foreknowledge, etc.]; the first is, the humbling of our pride and the knowledge of the grace of G.o.d; the second, Christian faith itself.

First, G.o.d has certainly promised His grace to the humbled, _i.e._, to those who deplore their sins and despair [of themselves]. But man cannot be thoroughly humbled until he knows that his salvation is altogether beyond his own powers, counsels, efforts, will, and works, and depends altogether upon the decision, counsel, will, and work of another, _i.e._, of G.o.d only. For as long as he is persuaded that he can do anything toward gaining salvation, though it be ever so little, he continues in self-confidence, and does not wholly despair of himself; accordingly he is not humbled before G.o.d, but antic.i.p.ates, or hopes for, or at least wishes for, a place, a time, and some work by which he may finally obtain salvation." (E. 153. 133; St. L. 1715. 1691.) "More than once," says Luther, "I myself have been offended at it [the teaching concerning G.o.d's majesty] to such an extent that I was at the brink of despair, so that I even wished I had never been created a man,--until I learned how salutary that despair was and how close to grace." (E. 268; St. L. 1850.)

Of the manner in which, according to Luther, the truth concerning G.o.d's majesty serves the Gospel, we read: "Moreover, I do not only wish to speak of how true these things are,... but also how becoming to a Christian, how pious, and how necessary it is to know them. For if these things are not known, it is impossible for either faith or any wors.h.i.+p of G.o.d to be maintained. That would be ignorance of G.o.d indeed; and if we do not know Him, we cannot obtain salvation, as is well known. For if you doubt that G.o.d foreknows and wills all things, not contingently, but necessarily and immutably, or if you scorn such knowledge, how will you be able to believe His promises, and with full a.s.surance trust and rely upon them? When He promises, you ought to be sure that He knows what He is promising, and is able and willing to accomplish it, else you will account Him neither true nor faithful. That, however, is unbelief, extreme impiety, and a denial of the most high G.o.d. But how will you be confident and sure if you do not know that He certainly, infallibly, unchangeably, and necessarily knows, and wills, and will perform what He promises? Nor should we merely be certain that G.o.d necessarily and immutably wills and will perform [what He has promised], but we should even glory in this very thing, as Paul does, Rom. 3, 4: 'Let G.o.d be true, but every man a liar.' And again, Rom. 9, 6; 4, 21; 1 Sam. 3, 19: 'Not that the Word of G.o.d hath taken none effect.' And in another place, 2 Tim. 2, 19: 'The foundation of G.o.d standeth sure, having this seal, The Lord knoweth them that are His.' And in t.i.tus 1, 2: 'Which G.o.d, that cannot lie, hath promised before the world began.' And in Heb. 11, 6: 'He that cometh to G.o.d must believe that G.o.d is, and that He is a rewarder of them that hope in Him.' So, then, Christian faith is altogether extinguished, the promises of G.o.d and the entire Gospel fall absolutely to the ground, if we are taught and believe that we have no need of knowing the foreknowledge of G.o.d to be necessary and the necessity of all things that must be done. For this is the only and highest possible consolation of Christians in all adversities to know that G.o.d does not lie, but does all things immutably, and that His will can neither be resisted, nor altered, nor hindered." (E. 137. 264; St.

L. 1695. 1845.)

244. There Are No Real Contradictions in G.o.d.

Among the mysteries which we are unable to solve Luther enumerates the questions: Why did G.o.d permit the fall of Adam? Why did He suffer us to be infected with original sin? Why does G.o.d not change the evil will?

Why is it that some are converted while others are lost? We read: "But why does He not at the same time change the evil will which He moves?

This pertains to the secrets of His majesty, where His judgments are incomprehensible. Nor is it our business to investigate, but to adore these mysteries. If, therefore, flesh and blood here take offense and murmur, let them murmur; but they will effect nothing, G.o.d will not be changed on that account. And if the unG.o.dly are scandalized and leave in ever so great numbers, the elect will nevertheless remain. The same answer should be given to those who ask, 'Why did He allow Adam to fall, and why does He create all of us infected with the same sin when He could have preserved him [Adam], and created us from something else, or after first having purged the seed?' He is G.o.d, for whose will there is no cause or reason which might be prescribed for it as a standard and rule of action; for it has no equal or superior, but is itself the rule for everything. If it had any rule or standard, cause or reason, it could no longer be the will of G.o.d. For what He wills is right, not because He is or was in duty bound so to will, but, on the contrary, because He wills so, therefore what occurs must be right. Cause and reason are prescribed to a creature's will, but not to the will of the Creator, unless you would set another Creator over Him." (E. 259; St. L.

1840.)

Regarding the question why some are converted while others are not, we read: "But why this majesty does not remove this fault of our will, or change it in all men (seeing that it is not in the power of man to do so), or why He imputes this [fault of the will] to man when he cannot be without it, it is not lawful to search, and although you search much, you will never discover it, as Paul says, Rom. 9, 20: 'O man, who art thou that repliest against G.o.d?'" (E. 223, St. L. 1796.) "But as to why some are touched by the Law and others are not, so that the former receive, and the latter despise, the grace offered, this is another question, and one not treated by Ezekiel in this place, who speaks of the preached and offered mercy of G.o.d, not of the secret and to-be-feared will of G.o.d, who by His counsel ordains what and what kind of persons He wills to be capable and partakers of His preached and offered mercy. This will of G.o.d must not be searched, but reverently adored, as being by far the most profound and sacred secret of divine majesty, reserved for Himself alone, and prohibited to us much more religiously than countless mult.i.tudes of Corycian Caves." (E. 221; St.

L. 1794.)

Christians firmly believe that in His dealings with men G.o.d is always wise and just and good. Luther: "According to the judgment of reason it remains absurd that this just and good G.o.d should demand things that are impossible of fulfilment by free will, and, although it cannot will that which is good but necessarily serves sin, should nevertheless charge this to free will; and that, when He does not confer the Spirit, He should not act a whit more kindly or more mercifully than when He hardens or permits men to harden themselves. Reason will declare that these are not the acts of a kind and merciful G.o.d. These things exceed her understanding too far, nor can she take herself into captivity to believe G.o.d to be good, who acts and judges thus; but setting faith aside, she wants to feel and see and comprehend how He is just and not cruel. She would indeed comprehend if it were said of G.o.d: 'He hardens n.o.body, He d.a.m.ns n.o.body, rather pities everybody, saves everybody,' so that, h.e.l.l being destroyed and the fear of death removed, no future punishment need be dreaded. This is the reason why she is so hot in striving to excuse and defend G.o.d as just and good. _But faith and the spirit judge differently, believing G.o.d to be good though he were to destroy all men_." (E. 252; St. L. 1832.) "The reason why of the divine will must not be investigated, but simply adored, and we must give the glory to G.o.d that, being alone just and wise, _He does wrong to none, nor can He do anything foolish or rash, though it may appear far otherwise to us. G.o.dly men are content with this answer_." (E. 153; St.

L. 1714.)

According to Luther, divine justice must be just as incomprehensible to human reason as G.o.d's entire essence. We read: "But when we feel ill at ease for the reason that it is difficult to vindicate the mercy and equity of G.o.d because He d.a.m.ns the undeserving, _i.e._, such unG.o.dly men as are born in unG.o.dliness, and hence cannot in any way prevent being and remaining unG.o.dly and d.a.m.ned, and are compelled by their nature to sin and perish, as Paul says [Eph. 2, 3]: 'We were all the sons of wrath even as others,' they being created such by G.o.d Himself out of the seed which was corrupted through the sin of the one Adam,--then the most merciful G.o.d is to be honored and revered in [His dealings with] those whom He justifies and saves, although they are most unworthy, and at least a little something ought to be credited to His divine wisdom by believing Him to be just where to us He seems unjust. For if His justice were such as could be declared just by human understanding, it would clearly not be divine, differing nothing from human justice. But since He is the one true G.o.d, and entirely incomprehensible and inaccessible to human reason, it is proper, nay, necessary, that His justice also be incomprehensible, even as Paul also exclaims, Rom. 11, 33, saying: 'O the depth of the riches both of the wisdom and knowledge of G.o.d! How unsearchable are His judgments, and His ways past finding out!' Now, they would not be incomprehensible if we were able, in everything He does, to comprehend why they are just. What is man compared with G.o.d?

How much is our power capable of as compared with His? What is our strength compared with His powers? What is our knowledge compared with His wisdom? What is our substance compared with His substance? In short, what is everything that is ours as compared with everything that is His?" (E. 363; St. L. 1962.)

Christians embrace the opportunity offered by the mysterious ways of G.o.d to exercise their faith. Luther: "This is the highest degree of faith, to believe that He is merciful, who saves so few and condemns so many, to believe Him just, who by His will [creating us out of sinful seed]

necessarily makes us d.a.m.nable, thus, according to Erasmus, seeming to be delighted with the torments of the wretched, and worthy of hatred rather than of love. If, then, I could in any way comprehend how this G.o.d is merciful and just who shows such great wrath and [seeming] injustice, there would be no need of faith. But now, since this cannot be comprehended there is to be an opportunity for the exercise of faith when these things are preached and published, even as when G.o.d kills, our faith in life is exercised in death." (E. 154; St. L. 1716.)

245. Seeming Contradictions Solved in Light of Glory.

Christians are fully satisfied that hereafter they will see and understand what they here believed, _viz_., that in His dealings with men G.o.d truly is and always was absolutely just. Luther: "If you are pleased with G.o.d for crowning the unworthy, you ought not to be displeased with Him for condemning the undeserving [who were not worse or more guilty than those who are crowned]. If He is just in the former case, why not in the latter? In the former case He scatters favor and mercy upon the unworthy, in the latter He scatters wrath and severity upon the undeserving [who are guilty in no higher degree than those who are saved]. In both cases He is excessive and unrighteous before [in the judgment of] men but just and true in His own mind. For how it is just that He crowns the unworthy is incomprehensible to us now; _but we shall understand it when we have come to that place where we shall no longer believe, but behold with our face unveiled_. So, too, how it is just that He condemns the undeserving we cannot comprehend now, yet we believe it until the Son of Man shall be revealed." (E. 284; St. L.

1870.) "Of course, in all other things we concede divine majesty to G.o.d; only in His judgment we are ready to deny it, and cannot even for a little while believe that He is just, since He has promised us that, _when he will reveal His glory, we all shall then both see and feel that He has been, and is, just_." (E. 364; St. L. 1964.)

Again: "Do you not think that since the light of grace has so readily solved a question which could not be solved by the light of nature, the light of glory will be able to solve with the greatest ease the question which in the light of the Word or of grace is unsolvable? In accordance with the common and good distinction let it be conceded that there are three lights--the light of nature, the light of grace, and the light of glory. In the light of nature it is unsolvable that it should be just that the good are afflicted while the wicked prosper. The light of grace, however, solves this [mystery]. In the light of grace it is unsolvable how G.o.d may condemn him who cannot by any power of his own do otherwise than sin and be guilty. There the light of nature as well as the light of grace declares that the fault is not in wretched man, but in the unjust G.o.d. For they cannot judge otherwise of G.o.d, who crowns a wicked man gratuitously without any merits, and does not crown another, but condemns him, who perhaps is less, or at least not more wicked [than the one who is crowned]. _But the light of glory p.r.o.nounces a different verdict_, and when it arrives, it will show G.o.d, whose judgment is now that of incomprehensible justice, to be a Being of most just and manifest justice, which meanwhile we are to believe, admonished and confirmed by the example of the light of grace, which accomplishes a like miracle with respect to the light of nature." (E. 365; St. L.

1965.)

246. Statements Made by Luther before Publication of "De Servo Arbitrio."

Wherever Luther touches on predestination both before and after 1525, essentially the same thoughts are found, though not developed as extensively as in _De Servo Arbitrio_. He consistently maintains that G.o.d's majesty must be neither denied nor searched, and that Christians should be admonished to look and rely solely upon the revealed universal promises of the Gospel. In his _Church Postil_ of 1521 we read: "The third cla.s.s of men who also approve this [the words of Paul, Rom. 11, 34. 35: 'For who hath known the mind of the Lord? Or who hath been His counselor? Or who hath first given to Him, and it shall be recompensed unto Him again?'] are those who indeed hear the Word of Revelation. For I am not now speaking of such as deliberately persecute the Word (they belong to the first cla.s.s, who do not at all inquire about G.o.d) but of those who disregard the revelation and led by the devil, go beyond and beside it, seeking to grasp the ways and judgments of G.o.d which He has not revealed. Now, if they were Christians, they would be satisfied and thank G.o.d for giving His Word, in which He shows what is pleasing to Him, and how we are to be saved. But they suffer the devil to lead them, insist on seeking other revelations, ponder what G.o.d may be in His invisible majesty, how He secretly governs the world, and what He has in particular decreed for each one in the future. For nature and human reason cannot desist; they will meddle in His judgment with their wisdom, sit in His most secret council, instruct Him and master Him.

This is the pride of the foul fiend, who was cast into the abyss of h.e.l.l for trying to meddle in [matters of] divine majesty, and who in the same way eagerly seeks to bring man to fall, and to cast him down with himself, as he did in Paradise in the beginning, tempting also the saints and even Christ with the same thing, when he set Him on the pinnacle of the Temple, etc. Against such in particular St. Paul here introduces these words [Rom. 11, 34. 35] to the inquisitive questions of wise reason: Why did G.o.d thus punish and reject the Jews while He permitted the condemned heathen to come to the Gospel? Again, Why does He govern on this wise, that wicked and evil men are exalted while the pious are allowed to undergo misfortune and be suppressed? Why does He call Judas to be an apostle and later on reject him while He accepts the murderer and malefactor? By them [his words, Rom. 11] Paul would order such to cease climbing up to the secret Majesty, and to adhere to the revelation which G.o.d has given us. For such searching and climbing is not only in vain, but also harmful. Though you search in all eternity, you will never attain anything, but only break your neck."

"But if you desire to proceed in the right way, you can do no better than busying yourself with His Word and works, in which He has revealed Himself and permits Himself to be heard and apprehended, to wit, how He sets before you His Son Christ upon the cross. That is the work of your redemption. There you can certainly apprehend G.o.d, and see that He does not wish to condemn you on account of your sins if you believe, but to give you eternal life, as Christ says: 'G.o.d so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life,' (John 3, 16.) In this Christ, says Paul, are hid all the treasures of wisdom and knowledge. (Col. 2, 3.) And that will be more than enough for you to learn, study, and consider.

This lofty revelation of G.o.d will also make you marvel and will engender a desire and love for G.o.d. It is a work which in this life you will never finish studying; a work of which, as Peter says, even the angels cannot see enough, but which they contemplate unceasingly with joy and delight. (1 Pet. 1, 12.)"