The Bondage of the Will; Table Talk; Small & Large Catechisms

My opinion is, that Christ descended into hell, to the end he might lay the devil in chains, in order to bring him to the judgment of the great day, as in the 16th Psalm, and Acts ii. Disputatious spirits allege, that the word Infernus, Hell, must be taken and understood to be the grave, as in the first book of Moses, but yet here is written not only the Hebrew word Nabot—that is pit, but Scola—that is, Gehenna, Hell; for the ancients mande four different hells.

The resurrection of our Saviour Christ, in the preaching of the gospel, raises earthquakes in the world now, as when Christ arose out of the sepulchre bodily. To this day the world is moved, and great tumults arise, when we preach and confess the righteousness and holiness of Christ, and that through it only are we justified and saved. But such earthquakes and tumults are wholesome for us, yea, comfortable, pleasant, and delightful to such as live in God's fear, and are true Christians; more to be desired than peace, rest, and quietness, with an evil conscience through sinning against God.

The Jews flattered themselves that the kingdom of Christ would have been a temporal kingdom, and the apostles themselves were of this opinion, as is noted, John xiv.: "Lord, how is it that thou wilt manifest thyself to us, and not to the world?" As much as to say: We thought the whole world should behold thy glorious state; that thou shouldest be emperor, we twelve kings, among whom the kingdoms should be divided, and to each of us, for disciples, six princes, or dukes, etc., making the number of them seventy-two. In this manner had the loving apostles shared and divided the kingdoms among themselves, according to the Platonic meaning—that is, according to the wit and wisdom of human understanding. But Christ describes his kingdom far otherwise: "He that loveth me, will keep my word, and my father will love him, and we will come unto him, and make our abode with him," etc.

The communion or fellowship of our blessed Saviour Christ, was doubtless most loving and familiar; for he who thought it no dishonor, being equal with God, to be made man like unto us, yet without sin, served and waited upon his disciples as they sat at table, as my servant waits on me; the good disciples, plain, simple people, were at length so accustomed to it, that they were even content to let him wait. In such wise did Christ fulfill his office; as is written: "He is come to minister, and not to be ministered unto." Ah, `tis a high example, that he so deeply humbled himself and suffered, who created the whole world, heaven and earth, and all that is therein, and who, with one finger, could have turned it upside down and destroyed it.

How wonderfully does Christ rule and govern his kingdom, so concealing himself that his presence is not seen, yet putting to shame emperors, kings, popes, and all such as think themselves wise, just, and powerful. But hereunto belongs a Plerophoria—that is, we are sure and certain of it.

Jesus Christ is the only beginning and end of all my divine cogitations, day and night, yet I find and freely confess that I have attained but only a small and weak beginning of the height, depth, and breadth of this immeasurable, incomprehensible, and endless wisdom, and have scarce got and brought to light a few fragments out of this most deep and precious profundity.

Christ's own proper work and office is to combat the law, sin and death, for the whole world; taking them all upon himself, and bearing them, and after he has laden himself therewith, then only to get the victory, and utterly overcome and destroy them, and so release the desolate from the law and all evil. That Christ expounds the law, and works miracles, these are but small benefits, in comparison of the true good, for which he chiefly came. For the prophets, and especially the apostles, wrought and did as great miracles as Christ himself.

That our Saviour, Christ, is come, nothing avails hypocrites, who live confident, not fearing God, nor condemners nor reprobates, who think there is no grace or comfort to be expected, and who by the law are affrighted. But he comes to the profit and comfort of those whom for a time the law has plagued and affrighted; these despair not in their trials and affrights, but with comfortable confidence step to Christ, the throne of grace, who delivers them.

Is it not a shame that we are always afraid of Christ, whereas there was never in heaven or earth a more loving, familiar, or milder man, in words, works, and demeanor, especially towards poor, sorrowful, and tormented consciences? Hence the prophet Jeremiah prays, saying: "O Lord, grant that we be not afraid of thee."

It is written in Psalm li.: "Behold, thou requirest truth in the inward parts, and shalt make me to understand wisdom secretly." This is that mystery which is hidden from the world, and will remain hidden; it is the truth that lies in the inward parts, and the secret wisdom; not the wisdom of the lawyers, of the physicians, philosophers, and of the crafty ones of the world; no; but thy wisdom. O Lord! which thou hast made me to understand. This is that golden art which Sadoleto had not, though he wrote much of this Psalm.

The preaching of the apostles went forth, and powerfully sounded through the whole world, after Christ's resurrection, when he had sent the Holy Ghost. This master, the Holy Ghost, worked through the apostles, and showed the doctrine of Christ clearly, so that their preaching produced more fruit than when Christ preached, as he himself before had declared, saying: "He that believeth in me, shall do also the works that I do, and shall do greater than these."

Christ, by force would not break through with his preaching, as he might have done, for he preached so powerfully that the people were astonished at his doctrine, but proceeded softly and mildly in regard to the fathers, to whom he was promised, and of those that much esteemed them, to the end he might take away and abolish the ceremonial law, together with its service and worship.

Christ preached without wages, yet the godly women, whom he had cleansed and made whole, and delivered from wicked spirits and diseases, ministered unto him of that which they had, (Luke viii.) They gave him supply, and he also took and received that which others freely and willingly gave him, (John xix.)

When he sent the apostles forth to preach, he said: Freely ye have received, therefore freely give, etc., wherein he forbids them not to take something for their pains and work, but that they should not take care and sorrow for food and rainment, etc., for whithersoever they went, they should find some people that would not see them want.

The prophecies that the Son of God should take human nature upon him, are given so obscurely, that I think the devil knew not that Christ should be conceived b the Holy Ghost, and born of the Virgin Mary.

Hence, when he tempted Christ in the wilderness, he said to him: "If thou art the Son of God?" He calls him the Son of God, not that he held him so to be by descent and nature, but according to the manner of the Scripture, which names human creatures the children of God: "Ye are all the children of the Most highest," etc. It was not desired that these prophecies of Christ's passion, resurrection, and kingdom, should be revealed before the time of his coming, save only to his prophet's and other high enlightened people; it was reserved for the coming of Christ, the right and only doctor that should open the understanding.

The reason why Peter and the other apostles did not expressly call Christ the Son of God, was that they would not give occasion to the godly Jews, who as yet were weak in faith, to shun and persecute their preaching, by appearing to declare a new God, and to reject the God of their fathers. Yet they mention, with express words, the office of Christ and his works; that he is a prince of life; that he raises from the dead, justifies and forgives sins, hears prayers, enlightens and comforts hearts, etc., wherewith they clearly and sufficiently show and acknowledge that he is the true God; for no creature can perform such works but God only.

The devil assaults the Christian world with highest power and subtlety, vexing true Christians through tyrants, heretics, and false brethren, and instigating the whole world against them.

On the contrary, Christ resists the devil and his kingdom, with a few simple and condemned people, as they seem in the world, weak, and foolish, and yet he gets the victory.

Now, it were a very unequal war for one poor sheep to encounter a hundred wolves, as it befell the apostles, when Christ sent them out into the world, when one after another was made away with and slain. Against wolves we should rather send out lions, or more fierce and horrible beasts. But Christ has pleasure therein, to show his highest wisdom and power in our greatest weakness and foolishness, as the world conceives, and so proceeds that all shall eat their own bane, and go to the devil, who set themselves against his servants and disciples.

For he alone, the Lord of Hosts, does wonders; he preserves his sheep in the midst of wolves, and himself so afflicts them, that we plainly see our faith consists not in the power of human wisdom, but in the power of God, for although Christ permit one of his sheep to be devoured, yet he sends ten or more others in his place.

Many say that Christ having by force driven the buyers and sellers out of the temple, we also may use force against the popish bishops and enemies of God's Word, as Munzer and other seducers. But Christ did many things which we neither may nor can do after him. He walked upon the water, he fasted forty days and forty nights, he raised Lazarus from death, after he had lain four days in the grave, etc.; such and the like we must leave undone. Much less will Christ consent that we by force assail the enemies of the truth; he commands the contrary: "Love your enemies, pray for them that vex and persecute you;" "Be merciful, as your Father is merciful;" "Take my yoke upon you and learn of me, for I am meek and humble in heart;" "He that will follow me, let him deny himself, take up his cross, and follow me."

`Tis a great wonder how the name of Christ has remained in popedom, where, for hundreds of years, nothing was delivered to the people but the pope's laws and decrees, that is, doctrines and commandments of men, so that it had been no marvel if the name of Christ and his Word had been forgotten.

But God wonderfully preserved his gospel in the church, which now from the pulpits is taught to the people, word by word. In like manner, it is a special great work of God, that the Creed, the Lord's Prayer, Baptism, and the Lord's Supper, have remained and cleaved to the hearts of those who were ordained to receive them in the midst of popedom.

God has also often awakened pious learned men, who revealed his Word, and gave them courage openly to reprove the false doctrines and abuses that were crept into the church, as John Huss, and others.

The kingdom of Christ is a kingdom of grace, mercy, and of all comfort: Psalm cxvii: "His grace and truth is ever more and more towards us." The kingdom of Antichrist, the pope, is a kingdom of lies and destruction; Psalm x.: "His mouth is full of cursing, fraud, and deceit; under his tongue is ungodliness and vanity." The kingdom of Mohammed is a kingdom of revenge, of wrath, and desolation, Ezek. xxxviii.

The weak in faith also belong to the kingdom Christ; otherwise the Lord would not have said to Peter, "Strengthen thy brethren," Luke xxii.: and Rom. xiv.: "Receive the weak in faith;" also 1 Thess. v." "Comfort the feeble-minded, support the weak." If the weak in faith did not belong to Christ, where, then, would the apostles have been whom the Lord oftentimes, as after his resurrection, Mark xvi., reproved because of their unbelief?

A cup of water, if a man have no better, is good to quench the thirst. A morsel of bread stills the hunger, and he that needs it seeks it earnestly. Christ is the best, surest, and only physic against the most fearful enemy of mankind, the devil; but men believe it not with their hearts. If they want a physician, living a hundred miles off, who, they think, can drive away temporal death, oh, how diligently is he sent for—no money or cost is spared! But the small and little heap only stick fast to the true physician, and by his art learn that which the holy Simeon well knew by reason of which he joyfully sang: "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation!" Whence came his great joy? Because that with spiritual and corporal eyes he say the Saviour of the world, the true physician against sin and death. `Tis a great pain to behold how desirous a thirsty man is of drink, or a hungry man of foot, though a cup of water or a morsel of bread can still hunger and thirst no longer than two or three hours, while no man, or very few, desires or longs after the most precious of all physicians, though he lovingly calls us to come unto him, saying, "He that is athirst, let him come to me and drink," John vii.

Even as Christ is now invisible and unknown to the world, so are we Christians also invisible and unknown therein. "Your life," says St Paul, Coloss. iii., "is hid with Christ in God." Therefore the world knows us not, much less does it see Christ in us. But we and the world are easily parted; they care nothing for us, and we nothing for them; through Christ the world is crucified unto us, and we to the world. Let them go with their wealth, and leave us to our minds and manners.

When we have our sweet and loving Saviour Christ, we are rich and happy more than enough; we care nothing for their state, honor, and wealth. But we often lose our Saviour Christ, and little think that he is in us, and we in him; that he is ours, and we are his. Yet although he hide from us, as we think, in the time of need, for a moment, yet are we comforted in his promise, where he says, "I am daily with you to the world's end;" this is our richest treasure.

Christ desires nothing more of us than that we speak of him. But thou wilt say: If I speak or preach of him, then the Word freezes upon my lips. O, regard not that, but hear what Christ says: "Ask, and it shall be given unto you," etc.; and "I am with him in trouble," "I will deliver him, and bring him to honor," etc. Also: "Call upon me in the time of trouble, so will I hear thee, and thou shalt praise me," etc., Psalm 1. How could we perform a more easy service of God, without all labor or charge? There is no work on earth easier than the true service of God: he loads us with no heavy burdens, but only asks that we believe in him and preach of him. True, thou mayest be sure thou shalt be persecuted for this, but our sweet Saviour gives us a comfortable promise: "I will be with you in the time of trouble, and will help you out," etc., Luke xii. 7. I make no such promise to my servant when I set him to work, either to plough or to cart, as Christ to me, that he will help me in my need. We only fail in belief: if I had faith according as the Scripture requires of me, I alone would drive the Turk out of Constantinople, and the pope out of Rome; but it comes far short; I must rest satisfied with that which Christ spake to St Paul: "My grace is sufficient for thee, for my power is strong in weakness."

From these words, John xiii., which Christ spake to Peter: "If I wash thee not, thou hast no part in me," it is not to be understood that Christ, at the same time, baptized his disciples; for in John iv., it is clearly expressed that he himself baptized none, but that his disciples, at his command, baptized each other. Neither did the Lord speak these words only of water washing, but of spiritual washing, through which he, and none other, washes and cleanses Peter, the other disciples and all true believers, from their sins, and justifies and saves them; as if he would say: I am the true bather, therefore if I wash thee not, Peter, thou remainest unclean, and dead in thy sins.

The reason that Christ washed not his own, but his disciples feet, whereas the high-priests in the law washed not others but his own, was this: the high-priest in the law was unclean, and a sinner like other men, therefore he washed his own feet, and offered not only for the sins of the people, but also for his own. But our everlasting High-priest is holy, innocent, unstained, and separate from sin; therefore it was needless for him to wash his feet, but he washed and cleansed us, through his blood, from all our sins.

Moreover, by this his washing of feet he would show, that his new kingdom which he would establish should be no temporal and outward kingdom, where respect of persons was to be held, as in Moses kingdom, one higher and greater than the other, but where one should serve another in humility, as he says: "He that is greatest among you, let him be your servant;" which he himself showed by this example, as he says, John xiii.: "If I your Lord and Master have washed your feet, then ought ye to wash one another's feet.

So long as Jupiter, Mars, Apollo, Saturn, Juno, Diana, Passas, and Venus ruled among the heathen—that is, were held and worshipped for gods, the Jews having also very many idols which they served,—it was necessary that first Christ, and after him the apostles, should do many miracles, corporal and spiritual, both among the Jews and Gentiles, to confirm this doctrine of faith in Christ, and to take away and root out all worshipping in idols. The visible and bodily wonders flourished until the doctrine of the gospel was planted and received, and baptism and the Lord's Supper established. But the spiritual miracles, which our Saviour Christ holds for miracles indeed, are daily wrought, and will remain to the world's end, as that of the centurion in Matt. viii., and that of the Canaanitish woman.

The greatest wonder ever on earth is, that the Son of God die! the shameful death of the cross. It is astonishing, that the Father should say to his only Son, who by nature is God: Go, let them hang thee on the gallows. The love of the everlasting Father was immeasurably greater towards his only begotten Son than the love of Abraham towards Isaac; for the Father testifies from heaven: "This is my beloved Son, in whom I am well pleased;" yet he was cast away so lamentably, like a worm, a scorn of men, and outcast of the people.

At this the blind understanding of man stumbles, saying, Is this the only begotten Son of the everlasting Father—how, then, deals he so unmercifully with him? he showed himself more kind to Caiaphas, Herod, and Pilate, than towards his only begotten Son. But to us true Christians, it is the greatest comfort; for we therein recognize that the merciful Lord God and Father so loved the poor condemned world, that he spared not his only begotten Son, but gave him up for us all, that whosoever believeth in him should not perish, but have everlasting life.

They who are tormented with high spiritual temptations, which every one is not able to endure, should have this example before their eyes, when they are in sorrow and heaviness of spirit, fearing God's wrath, the day of judgment, and everlasting death, and such like fiery darts of the devil. Let them comfort themselves, that although they often feel such intolerable sufferings, yet are they never the more rejected of God, but are of him better beloved, seeing he makes them like unto his only begotten Son; and let them believe that as they suffer with him, so will he also deliver them out of their sufferings. For such as will live godly in Christ Jesus, must suffer persecution; yet one more than another, according to every one's strength or weakness in faith: "For God is true, who will not suffer us to be tempted above that we are able to bear."

It was a wonderful thing when our Saviour Christ ascended up into heaven, in full view of his disciples. Some, no doubt, thought in themselves: We did eat and drink with him, and now he is taken from us, and carried up into heaven; are all these things right? Such reasonings, doubtless, some of them had, for they were not all alike strong in faith, as St Matthew writes: When the eleven saw the Lord, they worshipped, but some doubted. And during those forty days, from the resurrection until the ascension, the Lord taught them by manifold arguments, and instructed them in all necessary things; he strengthened their faith, and put them in mind of what he had told them before, to the end they should in nowise doubt of his person.

Yet his words made little impression, for when the Lord appeared in the midst of them, on Easter-day, at evening, and said: "Peace be with you," they were perplexed and affrighted, supposing they saw a spirit; nor would Thomas believe that the other disciples had seen the Lord, until he saw the print of the nails in his hands. And though for the space of forty days he had communed with them concerning the kingdom of God, and was even ready to ascend, yet, notwithstanding, they asked him, Lord! wilt thou at this time restore again the kingdom to Israel?"

But after this, on Whitsunday, when they had received the Holy Ghost, then they were of another mind; they then stood no more in fear of the Jews, but rose up boldly, and with great joyfulness preached Christ to the people. And Peter said to the lame man: Silver and gold have I none, but what I have, that give I thee; in the name of Jesus Christ of Nazareth, rise up and walk. Yet notwithstanding all this, the Lord was fain to show unto him, through a vision, that the Gentiles should be partakers of the promise of life, although, before his ascension, he had heard this command from the Lord himself: "Go ye into all the world, and preach the gospel to every creature." And "Teach all nations."

The apostles themselves did not know every thing, even after they had received the Holy Ghost; yea, and sometimes they were weak in faith. When all Asia turned from St Paul, and some of his own disciples had departed from him, and many false spirits that were in high esteem set themselves against him, then with sorrow of heart he said: "I was with you in weakness, fear, and in much trembling." And "We were troubled on every side; without were fightings, and within were fears." Hereby it is evident that he was fain to comfort him, saying: "My grace is sufficient for thee, for my power is strong in weakness."

This is to me, and to all true Christians, a comfortable doctrine; for I persuade myself also that I have faith, though it is but so so, and might well be better; yet I teach the faith to others, and know, that my teaching is right. Sometimes I commune thus with myself: Thou preachest indeed God's Word; this office is committed to thee, and thou art called thereunto without thy seeking, which is not fruitless, for many thereby are reformed; but when I consider and behold my own weakness, that I eat, drink, sometimes am merry, yea, also, now and then am overtaken, being off my guard, then I begin to doubt and say: Ah! that we could but only believe.

Therefore, confident professors are troublesome and dangerous people; who, when they have but only looked on the outside of the Bible, or heard a few sermons, presently think they have the Holy Ghost, and understand and know all. But good and godly hearts are of another mind, and pray daily: "Lord, strengthen our faith."

When Jesus Christ utters a word, he opens his mouth so wide that it embraces all heaven and earth, even though that word be but in a whisper. The word of the emperor is powerful, but that of Jesus Christ governs the whole universe.

I expect more goodness from Kate my wife, from Philip Melancthon, and from other friends, than from my sweet and blessed Saviour Christ Jesus; and yet I know for certain, that neither she nor any other person on earth, will or can suffer that for me which he has suffered; why then should I be afraid of him? This, my foolish weakness, grieves me very much. We plainly see in the gospel, how mild and gentle he showed himself towards his disciples; how kindly he passed over their weakness, their presumption, yea, their foolishness. He checked their unbelief, and in all gentleness admonished them. Moreover, the Scripture, which is most sure, says: "Well are all they that put their trust in him." Fie on our unbelieving hearts, that we should be afraid of this man, who is more loving, friendly, gentle, and compassionate towards us than are our kindred, our brethren and sisters; yea, than parents themselves are towards their own children.

He that has such temptations, let him be assured, it is not Christ, but the envious devil that affrights, wounds, and would destroy him; for Christ comforts, heals, and revives.

Oh! his grace and goodness towards us is so immeasurably great, that without great assaults and trials it cannot be understood. If the tyrants and false brethren had not set themselves so fiercely against me, my writings and proceedings, then should I have vaunted myself too much of my poor gifts and qualities; nor should I with such fervency of heart have directed my prayers to God for his divine assistance; I should not have ascribed all to God's grace, but to my own dexterity and power, and so should have flown to the devil. But to the end this might be prevented, my gracious Lord and Saviour Christ caused me to be chastised; he ordained that the devil should plague and torment me with his fiery darts, inwardly and outwardly, through tyrants, as the pope and other heretics, and all this he suffered to be done for my good. "It is good for me that I have been in trouble, that I may learn thy statutes."

I know nothing of Jesus Christ but only his name; I have not heard or seen him corporally, yet I have, God be praised, learned so much out of the Scriptures, that I am well and thoroughly satisfied; therefore I desire neither to see nor to hear him in the body. When left and forsaken of all men, in my highest weakness, in trembling, and in fear of death, when persecuted of the wicked world, then I felt most deeply the divine power which this name, Christ Jesus, communicated unto me.

It is no wonder that Satan is an enemy to Christ, his people and kingdom, and sets himself against him and his word, with all his power and cunning. `Tis an old hate and grudge between them, which began in Paradise: for they are, by nature and kind, of contrary minds and dispositions. The devil smells Christ many hundred miles off; he hears at Constantinople and at Rome, what we at Wittenberg teach and preach against his kingdom; he feels also what hurt and damage he sustains thereby; there rages and swells he so horribly.

But what is more to be wondered at is, that we, who are of one kind and nature, and, through, the bond of love, knit so fast together that each ought to love the other as himself, should have, at times, such envy, hate, wrath, discord and revenge, that one is ready to kill the other. For who is nearer allied to a man, than his wife; to the son, than his father; to the daughter, than her mother; to the brother, than his sister, etc.? yet, it is most commonly found, that discord and strife are among them.

It is impossible that the gospel and the law should dwell together in one heart, for the necessity either Christ must yield and give place to the law, or the law to Christ. St Paul says: "They which will be justified through the law, are fallen from grace." Therefore, when thou art of this mind, that Christ and the confidence of the law may dwell together in thy heart, then thou mayest know for certain that it is not Christ, but the devil that dwells in thee, who under the mask and form of Christ terrifies thee. He will have, that thou make thyself righteous through the law, and through thy own good works; for the true Christ calls thee not to an account for thy sins, nor commands thee to trust in thy good works, but says: "Come unto me all ye that be weary and heavy laden, and I will give you rest," etc.

I have set Christ and the pope together by the ears, so trouble myself no further; though I get between the door and the hinges and be squeezed, it is no matter; Christ will go through with it.

Christ once appeared visible here on earth, and showed his glory, and according to the divine purpose of God finished the work of redemption and the deliverance of mankind. I do not desire he should come once more in the same manner, neither would I he should send an angel unto me. Nay, though an angel should come and appear before mine eyes from heaven, yet it would not add to my belief; for I have of my Saviour Christ Jesus bond and seal; I have his Word, Spirit, and sacrament; thereon I depend, and desire no new revelations. And the more steadfastly to confirm me in this resolution, to hold solely by God's Word, and not to give credit to any visions or revelations, I shall relate the following circumstance:—On Good Friday last, I being in my chamber in fervent prayer, contemplating with myself, how Christ my Saviour on the cross suffered and died for our sins, there suddenly appeared upon the wall a bright vision of our Saviour Christ, with the five wounds, steadfastly looking upon me, as if it had been Christ himself corporally. At first sight, I thought it had been some celestial revelation, but I reflected that it must needs be an illusion and juggling of the devil, for Christ appeared to us in his Word, and in a meaner and more humble form; therefore I spake to the vision thus: Avoid thee, confounded devil: I know no other Christ than he who was crucified, and who in his Word is pictured and presented unto me. Whereupon the image vanished, clearly showing of whom it came.

Alas! what is our wit and wisdom? before we understand anything as we ought, we lie down and die, so that the devil has a good chance with us. When one is thirty years old, he has still Stultitias carnales; yea, also, Stultitias spirituales; and yet `tis much to be admired at, how in such our imbecility and weakness, we achieve and accomplish much and great matters, but `tis God does it. God gave to Alexander the Great wisdom and good success; yet he calls him, in the prophet Jeremiah, a youth, where he says, a young boy shall perform it; he shall come and turn the city Tyre upside down. Yet Alexander could not leave off his foolishness, for often he swilled himself drunk, and in his drunkenness stabbed his best and worthiest friends, and afterwards drank himself to death at Babylon. Solomon was not above twenty when he was made king, but he was well instructed by Nathan, and desired wisdom, which was pleasing to God, as the text says. But now, chests full of money are desired. O! say we now, if I had but money, then I would do so and so.

Christ said to the heathen woman: I am not sent but to the lost sheep of the house of Israel; yet afterwards he helped both her and her daughter; therefore a man might say: Christ here contradicted himself. I reply: True, Christ was not sent to the Gentiles, but when the Gentiles came unto him, he would not reject or put them from him. In person he was sent only to the Jews, and therefore he preached in the land of the Jews. But through the apostles his doctrine went into the whole world. And St Paul names the Lord Christ, ministrum circumcisionis, by reason of the promise which God gave to the fathers. The Jews themselves boast of God's justness in performing what he promised, but we Gentiles boast of God's mercy; God has not forgotten us Gentiles. Indeed, God spake not with us, neither had we king or prophet with whom God spake; but St Paul, in another place, says: It was necessary that the Word should first be preached to you, but seeing you will not receive it, lo! we turn to the Gentiles. At this the Jews are much offended to this day; they flatter themselves: Messiah is only and alone for them and theirs. Indeed, it is a glorious name and title that Moses gives them: Thou art an holy nation: but David, in his Psalm, afterwards promises Christ to the Gentiles: "Praise the Lord all ye nations."