Part 32 (1/2)
”This I say that we may know how to instruct and direct those (if such we should meet with) who are being afflicted and tormented by such thoughts of the devil to tempt G.o.d, when he entices them to search the devious ways of G.o.d outside of revelation, and to grope about trying to fathom what G.o.d plans for them--whereby they are led into such doubt and despair that they know not how they will survive. Such people must be reminded of these words [Rom. 11], and be rebuked with them (as St. Paul rebukes his Jews and wiseacres) for seeking to apprehend G.o.d with their wisdom and to school Him, as His advisers and masters, and for dealing with Him by themselves without means, and for giving Him so much that He must requite them again. For nothing will come of it; He has carefully built so high that you will not thus scale Him by your climbing. His wisdom, counsel, and riches are so great that you will never be able to fathom or to exhaust them. Therefore be glad that He permits you to know and receive these things somewhat by revelation.” (E. 9, 15 sqq.; St. L.
12, 641 sqq.)
In a sermon on 2 Pet. 1, 10, delivered in 1523 and published in 1524, Luther said: ”Here a limit [beyond which we may not go] has been set for us how to treat of predestination. Many frivolous spirits, who have not felt much of faith, tumble in, strike at the top, concerning themselves first of all with this matter, and seek to determine by means of their reason whether they are elected in order to be certain of their standing. From this you must desist, it is not the hilt of the matter.
If you would be certain, you must attain to this goal by taking the way which Peter here proposes. Take another, and you have already gone astray; your own experience must teach you. If faith is well exercised and stressed, you will finally become sure of the matter, so that you will not fail.” (E. 52, 224, St. L. 9, 1353.)
After a discussion at Wittenberg with a fanatic from Antwerp, in 1525, Luther wrote a letter of warning to the Christians of Antwerp, in which he speaks of G.o.d's will with respect to sin in an illuminating manner as follows: ”Most of all he [the fanatic] fiercely contended that G.o.d's command was good, and that G.o.d did not desire sin, which is true without a doubt; and the fact that we also confessed this did not do us any good. But he would not admit that, although G.o.d does not desire sin, He nevertheless permits (_verhaengt_) it to happen, and such permission certainly does not come to pa.s.s without His will. For who compels Him to permit it? Aye, how could He permit it if it was not His will to permit it? Here he exalted his reason, and sought to comprehend how G.o.d could not desire sin, and still, by permitting sin, will it, imagining that he could exhaust the abyss of divine majesty: how these two wills may exist side by side.... Nor do I doubt that he will quote me to you as saying that G.o.d desires sin. To this I would herewith reply that he wrongs me, and as he is otherwise full of lies, so also he does not speak the truth in this matter. I say that G.o.d has forbidden sin, and does not desire it. This will has been revealed to us, and it is necessary for us to know it. But in what manner G.o.d permits or wills sin, this we are not to know; for He has not revealed it. St. Paul himself would not and could not know it, saying, Rom. 9, 20: 'O man, who art thou that repliest against G.o.d?' Therefore I beseech you in case this spirit should trouble you much with the lofty question regarding the secret will of G.o.d, to depart from him and to speak thus: 'Is it too little that G.o.d instructs us in His public [proclaimed] will, which He has revealed to us? Why, then, do you gull us seeking to lead us into that which we are forbidden to know, are unable to know, and which you do not know yourself? Let the manner in which that comes to pa.s.s be commended to G.o.d; it suffices us to know that He desires no sin. In what way, however, He permits or wills sin, this we shall leave unanswered (_sollen wir gehen la.s.sen_).
The servant is not to know his master's secrets but what his master enjoins upon him, much less is a poor creature to explore and desire to know the secrets of the majesty of its G.o.d,'--Behold, my dear friends, here you may perceive that the devil always makes a practise of presenting unnecessary, vain, and impossible things in order thereby to tempt the frivolous to forsake the right path. Therefore take heed that you abide by that which is needful, and which G.o.d has commanded us to know, as the wise man says: 'Do not inquire for that which is too high for you, but always remain with that which G.o.d has commanded you,' We all have work enough to learn all our lifetime G.o.d's command and His Son Christ.” (E. 53, 345; St. L. 10, 1531; Weimar 18, 549f.)
247. Statements Made by Luther in 1528.
In a letter of comfort written July 20, 1528, Luther says: ”A few days ago my dear brother Caspar Cruciger, Doctor of Divinity, informed me with grief that on his various visitations he learned from your friends that you are afflicted with abnormal and strange thoughts pertaining to G.o.d's predestination, and are completely confused by them; also that you grow dull and distracted on account of them, and that finally it must be feared that you might commit suicide,--from which Almighty G.o.d may preserve you!... Your proposition and complaints are: G.o.d Almighty knows from eternity who are to be and who will be saved, be they dead, living or still to live in days to come,--which is true, and shall and must be conceded; for He knows all things, and there is nothing hidden from Him, since He has counted and knows exactly the drops in the sea, the stars in the heavens, the roots, branches, twigs, leaves of all trees, also all the hair of men. From this you finally conclude that, do what you will, good or evil, G.o.d still knows whether you shall be saved or not (which is indeed true) yet, at the same time, you think more of d.a.m.nation than of salvation and on that account you are faint-hearted, nor do you know how G.o.d is minded toward you; hence you grow dispirited and altogether doubtful.”
”Against this I, as a servant of my dear Lord Jesus Christ, give you this advice and comfort, that you may know how G.o.d Almighty is disposed toward you, whether you are elected unto salvation or d.a.m.nation.
Although G.o.d Almighty knows all things, and all works and thoughts in all creatures must come to pa.s.s according to His will (_iuxta decretum voluntatis suae_), it is nevertheless His earnest will and purpose, aye, His command, decreed from eternity, to save all men and make them partakers of eternal joy, as is clearly stated Ezek. 18, 23, where He says: G.o.d does not desire the death of the wicked but that the wicked turn and live. Now, if He desires to save and to have saved the sinners who live and move under the wide and high heaven, then you must not separate yourself from the grace of G.o.d by your foolish thoughts, inspired by the devil. For G.o.d's grace extends and stretches from east to west from south to north, overshadowing all who turn, truly repent, and make themselves partakers of His mercy and desire help. For He is 'rich unto all that call upon Him,' Rom. 10, 12. This, however requires true and genuine faith, which expels such faint-heartedness and despair and is our righteousness, as it is written Rom. 3, 22: 'the righteousness of G.o.d through faith in Jesus Christ unto all and upon all.' Mark these words, _in omnes, super omnes_ (unto all, upon all), whether you also belong to them, and are one of those who lie and grovel under the banner of the sinners.” ”Think also as constantly and earnestly of salvation as you [now] do of d.a.m.nation, and comfort yourself with G.o.d's Word, which is true and everlasting, then such ill winds will cease and pa.s.s entirely.”
”Thus we are to comfort our hearts and consciences, silence and resist the evil thoughts by and with the divine Scriptures. For one must not speculate about G.o.d's Word, but be still, drop reason and, holding the Word to be true, believe it, and not cast it to the winds, nor give the Evil Spirit so much power as to suffer ourselves to be overcome, and thus to sink and perish. For the Word, by which all things and creatures in all the wide world, no matter what they are called, have been created and made and by which all that lives and moves is still richly preserved, is true and eternal; and it must be accounted and held to be greater and more important, mightier and more powerful than the fluttering, empty, and vain thoughts which the devil inspires in men.
For the Word is true, but the thoughts of men are useless and vain. One must also think thus: G.o.d Almighty has not created, predestinated, and elected us to perdition, but to salvation, as Paul a.s.serts, Eph. 1, 4; nor should we begin to dispute about G.o.d's predestination from the Law or reason, but from the grace of G.o.d and the Gospel, which is proclaimed to all men.” ”Hence these and similar thoughts about G.o.d's predestination must be judged and decided from the Word of G.o.d's grace and mercy. When this is done, there remains no room or occasion for a man thus to pester and torment himself,--which neither avails anything even if he should draw the marrow out of his bones, leaving only skin and hair.” (E. 54, 21ff.)
248. Statements Made by Luther in 1531 and 1533.
In a letter of comfort, dated April 30, 1531, Luther refers to the fact that he, too, had pa.s.sed through temptation concerning predestination.
”For,” says he, ”I am well acquainted with this malady, having lain in this hospital sick unto eternal death. Now, in addition to my prayer I would gladly advise and comfort you, though writing is weak in such an affair. However, I shall not omit what I am able to do (perhaps G.o.d will bless it), and show you how G.o.d helped me out of this affliction, and by what art I still daily maintain myself against it. In the first place, you must be firmly a.s.sured in your heart that such thoughts are without doubt the inspiration and the fiery darts of the foul fiend.... Hence it is certain that they do not proceed from G.o.d, but from the devil, who therewith plagues a heart that man may become an enemy of G.o.d and despair,--all of which G.o.d has strictly forbidden in the First Commandment, bidding men to trust, love, and praise Him--whereby we live. Secondly: When such thoughts come to you, you must learn to ask yourself, 'Friend, in what commandment is it written that I must think or treat of this?'... Fourthly: The chief of all the commandments of G.o.d is that we picture before our eyes His dear Son, our Lord Jesus Christ.
He is to be the daily and the chief mirror of our heart, in which we see how dear we are to G.o.d, and how much He has cared for us as a good G.o.d, so that He even gave His dear Son for us.”
”Here, here, I say, and nowhere else, a man can learn the true art of predestination. Then it will come to pa.s.s that you believe on Christ.
And if you believe, then you are called; if you are called, then you are also surely predestinated. Do not suffer this mirror and throne of grace to be plucked from the eyes of your heart. On the contrary when such thoughts come and bite like fiery serpents, then under no circ.u.mstances look at the thoughts or the fiery serpents, but turn your eyes away from them and look upon the brazen serpent, _i.e._, Christ delivered for us.
Then, by the grace of G.o.d, matters will mend.” (St. L. 10, 1744 sq.; E.
54, 228.)
In Luther's _House Postil_ of 1533 we read: ”From the last pa.s.sage: 'Many are called, but few are chosen,' wiseacres draw various false and unG.o.dly conclusions. They argue: He whom G.o.d has elected is saved without means; but as for him who is not elected, may he do what he will, be as pious and believing as he will, it is nevertheless ordained that he must fall and cannot be saved; hence I will let matters take what course they will. If I am to be saved, it is accomplished without my a.s.sistance; if not, all I may do and undertake is nevertheless in vain. Now every one may readily see for himself what sort of wicked, secure people develop from such thoughts. However, in treating of the pa.s.sage from the Prophet Micah on the day of Epiphany, we have sufficiently shown that one must guard against such thoughts as against the devil, undertake another manner of studying and thinking of G.o.d's will, and let G.o.d in His majesty and with respect to election untouched [unsearched]; for there He is incomprehensible. Nor is it possible that a man should not be offended by such thoughts, and either fall into despair or become altogether wicked and reckless.”
”But whoever would know G.o.d and His will aright must walk the right way.
Then he will not be offended, but be made better. The right way, however, is the Lord Jesus Christ, as He says: 'No one cometh unto the Father but by Me,' Whoever knows the Father aright and would come unto Him must first come to Christ and learn to know Him, _viz_., as follows: Christ is G.o.d's Son, and is almighty, eternal G.o.d. What does the Son of G.o.d now do? He becomes man for our sakes, is made under the Law to redeem us from the Law, and was Himself crucified in order to pay for our sins. He rises again from the dead, in order by His resurrection to pave the way to eternal life for us, and to aid us against eternal death. He sits at the right hand of G.o.d in order to represent us, to give us the Holy Spirit, to govern and lead us by Him, and to protect His believers against all tribulations and insinuations of Satan. That means knowing Christ rightly.”
”Now when this knowledge has been clearly and firmly established in your heart, then begin to ascend into heaven and make this conclusion: Since the Son of G.o.d has done this for the sake of men, how, then, must G.o.d's heart be disposed to us, seeing that His Son did it by the Father's will and command? Is it not true that your own reason will compel you to say: Since G.o.d has thus delivered His only-begotten Son for us, and has not spared Him for our sakes, He surely cannot harbor evil intentions against us? Evidently He does not desire our death, for He seeks and employs the very best means toward a.s.sisting us to obtain eternal life.
In this manner one comes to G.o.d in the right way, as Christ Himself declares, John 3, 16: 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. Now contrast these thoughts with those that grow out of the former opinion, and they will be found to be the thoughts of the foul fiend, which must offend a man, causing him either to despair, or to become reckless and unG.o.dly, since he can expect nothing good from G.o.d.”
”Some conceive other thoughts, explaining the words thus: 'Many are called', _i.e._, G.o.d offers His grace to many, but few are chosen, _i.e._, He imparts such grace to only a few; for only a few are saved.
This is an altogether wicked explanation. For how is it possible for one who holds and believes nothing else of G.o.d not to be an enemy of G.o.d, whose will alone must be blamed for the fact that not all of us are saved? Contrast this opinion with the one that is formed when a man first learns to know the Lord Christ, and it will be found to be nothing but devilish blasphemy. Hence the sense of this pa.s.sage, 'Many are called,' etc., is far different. For the preaching of the Gospel is general and public, so that whoever will may hear and accept it.
Furthermore, G.o.d has it preached so generally and publicly that every one should hear, believe, and accept it, and be saved. But what happens?
As the Gospel states: 'Few are chosen,' _i.e._, few conduct themselves toward the Gospel in such a manner that G.o.d has pleasure in them. For some do not hear and heed it; others hear it, but do not cling to it, being loath either to risk or suffer anything for it; still others hear it, but are more concerned about money and goods, or the pleasures of the world. This, however, is displeasing to G.o.d, who has no pleasure in such people. This Christ calls 'not to be chosen,' _i.e._, conducting oneself so that G.o.d has no pleasure in one. Those men are chosen of G.o.d and well-pleasing to Him who diligently hear the Gospel, believe in Christ, prove their faith by good fruits, and suffer on that account what they are called to suffer.”
”This is the true sense, which can offend no one, but makes men better, so that they think: Very well, if I am to please G.o.d and be elected, I cannot afford to live so as to have an evil conscience, sin against G.o.d's commandments, and be unwilling to resist sin; but I must go to church, and pray G.o.d for His Holy Spirit; nor must I permit the Word to be taken out of my heart, but resist the devil and his suggestions, and pray for protection, patience, and help. This makes good Christians, whereas those who think that G.o.d begrudges salvation to any one either become reckless or secure, wicked people, who live like brutes, thinking: It has already been ordained whether I am to be saved or not; why, then, should I stint myself anything? To think thus is wrong; for you are commanded to hear G.o.d's Word and to believe Christ to be your Savior, who has paid for your sin. Remember this command and obey it. If you notice that you are lacking faith, or that your faith is weak, pray G.o.d to grant you His Holy Ghost, and do not doubt that Christ is your Savior, and that if you believe in Him, _i.e._, if you take comfort in Him, you shall by Him be saved. Dear Lord Jesus Christ, grant this unto us all! Amen.” (E. 1, 204; St. L. 13, 199.)
249. Statements Made by Luther in 1538 and 1545.
In his remarks of 1538 on Matt. 11, 25. 26, Luther says: ”Christ speaks especially against those who would be wise and judge in religious matters, because they have on their side the Law and human reason, which is overwise, exalting itself against the true religion both by teaching and by judging. Hence Christ here praises G.o.d as doing right when He conceals His secrets from the wise and prudent, because they want to be over and not under G.o.d. Not as though He hid it in fact or desired to hide it (for He commands it to be preached publicly under the entire heaven and in all lands), but that He has chosen that kind of preaching which the wise and prudent abhor by nature, and which is hidden from them through their own fault, since they do not want to have it--as is written Is. 6, 9: 'See ye indeed, but perceive not,' Lo, they see, _i.e._, they have the doctrine which is preached both plainly and publicly. Still they do not perceive, for they turn away from it and refuse to have it. Thus they hide the truth from themselves by their own blindness. And so, on the other hand, He reveals it to the babes; for the babes receive it when it is revealed to them. To them the truth is revealed since they wish and desire it.” (W. 7, 133.)
In a letter giving comfort concerning predestination, dated August 8, 1545, Luther wrote: ”My dear master and friend N. has informed me that you are at times in tribulation about G.o.d's eternal predestination, and requested me to write you this short letter on that matter. Now to be sure, this is a sore tribulation. But to overcome it one must know that we are forbidden to understand this or to speculate about it. For what G.o.d wants to conceal we should be glad not to know. This is the apple the eating of which brought death upon Adam and Eve and upon all their children, when they wanted to know what they were not to know. For as it is sin to commit murder, to steal, or to curse, so it is also sin to busy oneself searching such things. As an antidote to this G.o.d has given us His Son, Jesus Christ. Of Him we must daily think; in Him we must consider ourselves (_uns in ihm spiegeln_). Then predestination will appear lovely. For outside of Christ everything is only danger, death, and the devil; in Him, however, there is nothing but peace and joy. For if one forever torments himself with predestination, all one gains is anguish of soul. Hence flee and avoid such thoughts as the affliction of the serpent of Paradise, and, instead, look upon Christ. G.o.d preserve you!” (E. 56, 140; St. L. 10. 1748.)