Epistle Sermons, Vol. 3: Trinity Sunday to Advent. Martin Luther

himself, and in them he may be comprehended. For instance, he manifests his Son, Christ, to you, on the cross. This is the work of your redemption. In it you may truly apprehend God, and learn that he will not condemn you on account of your sins, if you believe, but will give you everlasting life. So Christ tells you: "God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life." Jn 3, 16. In this Christ, says Saint Paul (Col 2, 3), are all the treasures of wisdom and knowledge hidden. Herein you will have more than enough to learn, to study and ponder. You will marvel at the wonderful revelation of God, and you will learn to delight in and love him. It is a mine which can never be exhausted in this life by study, and in the contemplation of which, as Peter says (1 Pet 1, 12), even the angels never tire, but find unceasing joy and pleasure.

      37. I say this so that we may be prepared to instruct and direct those we may meet who, assailed and tormented by such thoughts of the devil, are led to tempt God. They are beguiled by the devil to search and grope, in his false ways, after what may be the intention of God concerning them, and thereby they are led into such apprehension and despair that they are unable to endure it. Such individuals must be reminded of these words, and be reproved by them. So did Paul reprove the Jews and cavilers of his day when they presumed to comprehend God with their wisdom, to instruct him as his counselors and masters, to deal with him directly themselves, without any mediator, and to render him such service that he would owe them a recompense. Nothing will come of such searching. Against its endeavors he has erected barriers that, with all your striving, you will never be able to overcome. And so infinite are his wisdom, his counsel and riches, that you will never be able to fathom nor exhaust them. You ought to rejoice that he gives you some knowledge of his omnipotence in his revelation, as follows:

      "For of him, and through him, and unto him, are all things. To him be the glory for ever."

      38. Why should we boast, he would say here, when everything that has being—and our own wisdom and capabilities, of course—did not originate itself but had its origin in him and must be preserved by him, must exist through him? He says (Acts 17, 28): "For in him we live, and move, and have our being." And again (Ps 100, 3): "It is he that hath made us, and not we ourselves." That is, what we are and are able to do, and the fact that we live and have peace and protection—in short, all the good or evil that happens to us—comes to pass not by accident or chance. It all proceeds from his divine counsel and good pleasure. He cares for us as his people and flock. He governs us and gives us good things. He aids and preserves us in every time of need. Therefore, all honor and glory are due to him alone, from his creatures.

      EVERYTHING IS OF GOD

      39. But when he says, Of him, through him, in him, are all things—he says in the simplest way that the beginning, middle and end is of God; that all creatures have their origin in him, also their growth and their limitations. To illustrate: Every little grain of corn has its beginning. A root springs from the dead seed in the ground; then a shoot comes forth and becomes a stalk, a leaflet, an ear of corn, and here it pauses, having the three parts it is intended to have. All creatures also have their beginning, their continuation and end, filling up the period of their existence. When this order ceases, every creature will cease to exist. That which has a beginning and grows but does not attain its end, does not reach perfection, is nothing. To sum it all up, everything must be of God. Nothing can exist without origin in him. Nothing that has come into being can continue to exist without him. He has not created the world as a carpenter builds a house and, departing, leaves it to stand as it may. God remains with and preserves all things which he has made; otherwise they would not continue to exist.

      40. Saint Paul does not simply say—as he does elsewhere—Of him are all things. He adds two other assertions, making a triple expression, and then unites the three thoughts into one whole when he says, "To him be the glory for ever." No doubt it was his intention therewith to convey the thought of this article of faith and to distinguish the three persons of the Godhead, even though he does not mention them by name, which is not necessary here. The ancient teachers also looked upon this passage as a testimony to the Holy Trinity. Their analysis was: All things are created by God the Father through the Son—even as he does all things through the Son—and are preserved, in God's good pleasure, through the Holy Spirit. So Paul is wont to say elsewhere; for example (1 Cor 8, 6): "There is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things." And concerning the Holy Spirit, Genesis 1, 31 says: "And God saw everything that he had made, and, behold, it was very good."

      41. The Scriptures teach us that all creation is the work of one God, or the whole Godhead; and yet, inasmuch as they make a distinction between the three persons of the one Godhead, we may properly say that everything had its origin, everything exists and continues, in the Father as the first person; through the Son, who is of the Father; and in the Holy Spirit, who proceeds from both the Father and the Son; which three, nevertheless, are comprehended in the one undivided essence.

      42. But how such a distinction of persons exists in the divine essence from eternity is a mystery which we shall and must leave unsolved. For we cannot, with our crude understanding, even fathom God's creatures; no creature is wise enough to understand these three parts of itself—the beginning, the middle and the end. Though they are distinct from each other, nevertheless they are so closely connected that we cannot with our physical senses separate one from the other. Who has ever been able to discover or explain the process by which a leaflet grows from a tree, or a tiny grain of corn becomes a root, or a cherry grows from the blossom to wood and kernel? Again, who can explain how the bodily members of a human being manifestly grow; what the sight of the eye is; how the tongue can make such a variety of sounds and words, which enter, with marvelous diversity, into so many ears and hearts? Much less are we able to analyze the inner workings of the mind—its thoughts, its meditations, its memory. Why, then, should we presume, with our reason, to compass and comprehend the eternal, invisible essence of God?

      Trinity Sunday

Second Sermon. Text: Romans 11, 33-36

      THE DOCTRINE OF THE TRINITY.1

      1. This festival requires us to instruct the people in the dogma of the Holy Trinity, and to strengthen both memory and faith concerning it. This is the reason why we take up the subject once more. Without proper instruction and a sound foundation in this regard, other dogmas cannot be rightly and successfully treated. The other festivals of the year present the Lord God clothed in his works and miracles. For instance: on Christmas we celebrate his incarnation; on Easter his resurrection from the dead; on Whitsunday the gift of the Holy Spirit and the establishment of the Christian Church. Thus all the other festivals present the Lord in the guise of a worker of one thing or another. But this Trinity Festival discloses him to us as he is in himself. Here we see him apart from whatever guise assumed, from whatever work done, solely in his divine essence. We must go beyond and above all reason, leaving behind the evidence of created things, and hear only God's own testimony concerning himself and his inner essence; otherwise we shall remain unenlightened.

      2. Upon this subject the foolishness of God and the wisdom of the world conflict. God's declaration that he is one God in three distinct persons, the world looks upon as wholly unreasonable and foolish; and the followers of mere reason, when they hear it, regard every one that teaches or believes it as no more than a fool. Therefore this article has been assailed continually, from the times of the apostles and the fathers down to the present day, as history testifies. Especially the Gospel of St. John has been subjected to attack, which was written for the special purpose of fortifying this dogma against the attacks of Cerinthus the heretic, who in the apostolic age already attempted to prove from Moses the existence of but one God, which he assigned as reason that our Lord Jesus cannot be true God on account of the impossibility of God and man being united in one being. Thus he gave us the prattle of his reason, which he made the sole standard for heaven to conform to.

      3. O shameless reason! How can we poor, miserable mortals grasp this mystery of the Trinity? we who do not understand the operation of our own physical powers—speech, laughter, sleep, things whereof we have daily experience? Yet we would, untaught by the Word of God, guided merely by our fallible head, pronounce upon the very nature of

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This sermon was first printed in 1535, at Wittenberg.