The First Work of God Is Mercy

Of this work speaks this present verse, saying: His mercy endures from child to child's child, or from progeny to progeny upon them that fear him.

She begins at the greatest, namely, at the spiritual or inward goods, which make men here upon earth the most proudest, high-minded and hard-necked. There is no rich man, no mighty lord so proud or high-minded, that is not overcome of such a wise man: the which perceives and doubts not at all that he does plead or defend a just cause, understand the matter well, and that he is wiser than other folk. Especially, when it is come so far that either he must avoid, or else acknowledge his cause to be unjust, then becomes he so rash and void of the fear of God, that he will not be ashamed to boast and say, that he cannot err, that God is with him, and other be accursed, indeed he is not ashamed to call the judgment and day of doom to witness: and if occasion be joined to his power, then breaks he forth with his malapertness where it pleases him, he pursues, judges, vexes, slays, drives away and wastes all them that withstand him, and this he affirms to be done to the praise, glory and service of God. And is so sure of a great deserving and plenteous grace by God, that the angels of heaven be scarce so sure. O what a great burble is this? O how much does the scripture treat of such kind of men? How dreadful things does she threaten them? But they feel it less than the anvil does the hammer strokes. And this thing is rife and plenteous of matter.

Of such speaks Christ in the 16th of John, saying: The time comes, that whoever puts you to death, shall think that he has done service to God. And David says likewise of such on this way: He does prevail against all his enemies, saying: There shall no evil approach me. As though he would say: I defend a right quarrel, I do well, God shall reward me highly. Such do Isaiah in the 16th Chapter, and Jeremiah in the 47th say, that the Moabites were, writing on this way: As for Moab's pride, we have heard of it, she is very high-minded. I know her stoutness, her boasting, her arrogance, and the pride of her stomach, says the LORD. For her furiousness may neither uphold her with strength, nor deed. We see such men take things upon them passing their power, for the great pride. Such were the Jews against Christ and his apostles. Such were Job's friends, which reasoned above measure wisely against him, and commended and praised God vehemently. But such kind of men hear no man, they can be persuaded of no man, neither can any man bring them to it, that if their cause be wrong, they will grant it, or to give place, but stick to it that they have begun and proceed therein, though the world should perish therefore. Neither can the scripture sufficiently reprehend such naughty packs, calling them sometimes an adder, stopping his ear, lest he hear the charmer's voice, sometimes a roaring lion, sometimes an unmovable rock, sometimes a dragon, and so forth other names.

But this kind of men is nowhere better set forth in his colors, than in the chapters 40 and 41 of Job, where they be called Behemoth. Now Behema in Hebrew is as much to say as a beast, and Behemoth the plural number signifies beasts, that is: a vmbremente or multitude of men, leading a beastly life, and not permitting themselves to be guided by the Spirit of God. This kind does God in the same place say to have eyes like the morning shine: for there is no end of his wisdom. His skin also is so hard, that no weapon can pierce through it, either shot or stabbed at, that is: if the word of God be preached against them to their reproof, they laugh it to scorn: for they judge their matter sure enough. The scales also do stick so fast together, that the least air cannot enter, that is: they agree so, and be so one-minded, that they will not admit the least breath of God's Spirit. As for his heart (says God) is hardened like an anvil. It is the Devil's body, and therefore does he in this place attribute it all to the same. Such a people above all other is the Bishop of Rome, with all his vmbremente, and has been a great season. For they do likewise, and that of such a fashion, as is evident that never was seen: they hear no body, there is no redressing and amending of life: No persuading, no praying, no threatening will help. Shortly, they neither say nor sing, save: We defend a good quarrel, thus must it be, avaunt those whom this does not please, indeed though it were the whole world.

Here might somebody say: How shall this agree? Shall we not keep the laws? Shall we let go the truth? Is it not commanded us even to die in the truth's quarrel and righteousness? Have not the holy martyrs of God suffered much for the Gospel? Would not Christ himself have right? For it chances often, that such men defend a just quarrel, (indeed and before God also, as they do boast,) and that they handle themselves righteously and truly. I Answer: Here is it due to have the eyes opened, and also necessary, here is the knot: It rests only in that, that a man have the true learning in the law. It is true truly that we must suffer much for the truth and righteousness, and not to deny the same, however slender she may be. Moreover, it may be that the other part have right, but they do amiss in that they execute the law unjustly, and handle not the matter with fear, neither have they God before their eyes, but think it to be enough that the matter is right, and therefore he both will and must proceed by his power, and make an end of the game: whereby they make of their right, wrong, though it were true indeed and unblameable. But it is most perilous, when they think themselves to be in the right way, and yet be not sure what ought to be done in matters that concern God and his judgments. But we will first speak grossly and set forth a common and blunt example:

Are not many, goods, the body, honor, a wife, children, friends and such like good creatures, created and given of God? Now that they are the gifts of God, and not yours, and God will prove you, whether you can find in your heart to lose them to advance his glory, and hang more upon him only, than upon these creatures: and therefore should raise one that either should take part of them from you, or altogether, either hurt you or by bodily death would cause you to lose them. Think you not here were a just cause to be witless, to rage, to recover the same again by force and strong hand, or to be impatient until you had recovered them again, laying for you that they be good creatures of God? And because that all the scripture judges the things to be good, therefore you also will keep the word of God, and defend or require again the same goods both with body and life, or else to forbear them or let them go against your will — were not this a jolly figure? If you will therefore do well in this behalf, you may not run headlong after your own brain. But how shall I do then? You shall fear God, and say on this wise: LORD they be good things and your gifts, as your own word and the scripture do witness. Nevertheless I [reconstructed: doubt] whether you do envy me them. If I knew I should not use them, I would not bestow one hair upon the having again of them: but if I knew you would them to be in my power, I would (obeying your will) bestow both body and goods to have them again. But seeing now I stand in doubt of either of these your wills, and I see what now is done, namely, that you suffer them to be taken from me, I commit the matter to you, and will wait upon your pleasure in this behalf, ready either to keep them, or to forgo them.

This (lo) is a faithful soul, and fearing God, by whom is mercy, as the mother of God sings of. And here by may it be evident, of what foundation and spirit Abraham, David, and all Israel did war and slay so many in times past. For they took the matter in hand at the commandment and will of God, and with fear: not fighting for riches, but because God did require it of them, showing at other times the commandment of God in that behalf, as the holy scripture makes mention sometimes. Now may you see that the truth is not denied, which says that these be good creatures: indeed the same truth also does say and teach that you do forsake, and ready at all time to forgo the same goods, if it please God, and so hang only upon God. The truth does not compel you to require the goods again, in that she says they be good: nor does she constrain you to say they be not good, but renouncing the same say that they be not evil.

Likewise must be done with the law, and all manner of goods either of wit or reason. Justice is a good thing, given of God, who doubts therein? God's word itself does confess that the law is good. Nor may any man say that his righteous cause is evil, but shall rather die the death, and forgo all that is not God. For that were to deny God and his word, the which testifies that the law is not evil, but good. Will you therefore cry out, rage, play the madman, and kill all the world, because such right or law is taken from you? As some do which lift up their voice until heaven, causing great misery, wasting people and countries, filling the world with war and bloodshedding. What know you whether God will leave those gifts and right to your governance? They be his, he can take them from you, either today or tomorrow, he can deprive you of them, and restore you to the same again when it shall please him by friends or enemies, even as it pleases him. He does prove, whether you will lose your right for his love, suffer wrong and injury, suffer rebuke for his name, and cleave only to him. If you then are dreading God, and say thus within yourself: LORD, it is yours, I will not have it in my power and subjection, without I know that you do wish it me, then shall this verse have room: And his mercy endures throughout all generations, upon them that fear him, which will work nothing, but it be according to his will.

Here (lo) is the word of God kept on both parts: first, that you grant your right, reason, understanding, wisdom, and all your opinion to be good and just, which even the word of God does also say. Secondly, that you are content to forbear such gift for the love of God, to be wrongfully condemned, indeed to be a mockery and a gazing stock to the world, which God's word also does teach. There are two things: to confess the thing that is just and good, and to obtain or overcome. It is enough for you to acknowledge and confess that you have a good cause. If you cannot overcome, commit the matter to God. It is your part to acknowledge; to overcome, God has reserved to himself. If he will have you overcome, he shall do it, either shall he so bring the thing to pass, without your counsel or thought, that you must needs take the matter in hand and overcome, and that after such fashion, as you never would have thought or desired. If he will not, let his mercy suffice you. If the victory of your righteousness be taken from you, yet the acknowledging of the same cannot be taken from you. Lo, here must we stand back, not from the goods of God, but from the wicked and evil giving of too much mind to the same, that we can right well both use and forgo them, so that in all chances that befall, we cleave only to God. Would God all princes and powers (as their duty is) were not ignorant of this, who are not content to confess that they have right, but will needs overcome and win, setting aside all fear of God, and filling the world with blood and misery, thinking they do right therein, seeing they have a rightful cause, a true matter and a righteous quarrel, or at the least suppose it to be so. What is that else save the proud and high-minded Moab, who counts and makes himself worthy of the noble and beautiful possession of God's gift, namely, the Law: whereas he (if he behold himself well in the sight of God) is not worthy that the ground should bear him, and that he should eat the crusts of bread, because of the uncleanness of his sins. O blindness, blindness, who is worthy of the least creature of God? Yet will we not only have the chief creatures, as justice and wisdom and their honor, but also with outrageous shedding of blood and with all misfortune do procure and endeavor to keep the same: and forthwith we go pray, fast, hear mass, found churches, with so bloody and raging a mind, that it were no wonder though the stones should leap in our faces.

Here rises now again a question, namely: Shall not a prince then defend his land and people from injury? Shall he, sitting still and resting, suffer all things be taken from him? What should become in the world of this at the last? Here upon will I briefly show my mind: The power of the sword or superiority must and needs defend his subjects, as I have often said. For that cause he bears the sword, that such as receive the word and admonition of God, and do not obey the same, be retained in fear, that so they may let other be in rest and peace. And herein ought he not to seek his own advantage, but that of others, and the honor of God, being content to be at rest, and to lay up the sword, had not God ordained the same to the punishing of the wicked, and defense of the good: so that such protection and defense be not done with further damage, as namely, for taking up a spoon, a platter be broken. It is but a slender protection, if a whole city be brought in danger for one person: or if for one village or castle, all the province be disquieted: unless God does command it severally, as sometime he was wont to do. A soldier does rob some citizen, and to avenge the same, you raise a host, and gather a tax of the whole country: who has the most harm, the lord or the soldier? David did wink oftentimes, when he could not punish without the great damage and harm of others. Even so must all powers order themselves, and again the indweller must forbear and suffer somewhat for the community, and not wish, that for his sake, all others suffer great loss and hurt. Equality cannot be had always. Christ would not that the [reconstructed: tares] should be plucked up, lest the wheat were plucked up also. If men should war for every assault, and wink at nothing, there should never be peace, but continual wasting. Therefore is righteousness or unrighteousness never a sufficient cause to punish or to war without discretion: nevertheless it is cause sufficient to punish in season, without the undoing of another. For a lord or prince must specially see what is expedient rather to a community, than to one or other. To speak of war is here no convenient time.

Of this wise must be done in godly matters, namely: Faith and the Gospel, which are the best goods, nor may any man leave them. But the righteousness, favor, and honor befalling and belonging to the same must be weighed, and committed to God. The care is to be taken not for the victory, but for the confessing and acknowledging, and to suffer willingly though a man were reviled as a wicked deceiver, a heretic, an erroneous or rash fellow, though a man were persecuted, driven away, burnt or killed, or any other means: for the mercy of God is near to such. For the faith and truth cannot be taken from him, though he be deprived of his life. Yet nevertheless ought no man to run of his own accord, and to bring or keep such right of the Gospel by force or unlawful means: but to submit himself in the sight of God, as one who perhaps is unworthy, that such exceeding goodness should happen through him, and with complaining and praying to commend the matter to his mercy.

Behold, this is the first work of God, namely: that he is merciful to them, that with a good will forgo their intent, righteousness, wisdom, and whatever spiritual goods there be, and gladly remain poor in spirit. Those are the true fearers of God, that judge themselves worthy of nothing, be it never so little, and are naked with a good will both before God and men. And the goods which they have unworthily received of the pure grace, they use with praise, thanksgiving, and fear, even as though they were other folks' goods, not seeking their own will, pleasure, praise, or glory, but his whose they be. Therefore the blessed virgin takes occasion to show how God delights more in exercising this his beautiful work, namely mercy, than strength: when she says that this work of God shall last continually, from child to child's child, upon them that fear him, whereas the other work lasts only until the third or fourth generation, and in this verse following is neither stint nor time set.