Gen 8:21 | Luther | STEP | V.21. And Jehovah smelled the sweet savor. 47. It is set forth here that Jehovah approved Noah's sacrifice which he offered by virtue of his office as a priest, according to the example of the fathers. However, the differences of phraseology is to receive due attention. Of the former sacrifice he said that Jehovah "had respect" to it; here he says that "Jehovah smelled the sweet savor." Moses subsequently makes frequent use of this expression. The heathen also adopted it; Lucian, for example, makes fun of Jove who was conciliated by the odor of meats. 48. The word in the original, however, does not properly signify the "savor of sweetness," but "the savor of rest", for nichoach meaning "rest", is derived from the verb nuach , which Moses used before, when he said that the ark rested upon the mountains of Ararat. Therefore it is the "savor of rest," because God then rested from his wrath, dismissing his wrath, becoming appeased, and, as we commonly say, well content. 49. Here the question might be raised why does he not say, Jehovah had respect to Noah and his burnt offering, rather than, Jehovah smelled the savor of rest, which latter certainly sounds shocking, as though he were not commending the man for his faith, but merely for his work. This objection is usually answered by saying that the Scriptures speak of God in human fashion. Men are pleased by a sweet savor. But it seems to me there is still another reason for this expression, namely, that God was so close at hand that he noticed the savor; for Moses desires to show that this holy rite was well-pleasing to God: Solomon says ( ) that perfume rejoiceth the heart. Physicians sometimes restore consciousness by sweet odors. On the other hand, a violent stench is extremely offensive to our nature, and often overpowers it. 50. In this sense, one may say that God, having been annoyed by the stench of wickedness, was now refreshed, so to speak, when he saw this one priest girded himself to perform holy rites in order to give proof of his gratitude, and to manifest by some public act he did not belong to the ungodly, but that he had a God whom he feared. This is the real meaning of a sacrifice. As it had pleased God to destroy mankind, he is now delighted to increase it. Moses uses this expression for our sake, that we, through the experience of God's grace, may learn that God delights to do us good. V.21b. And Jehovah said in his heart. 51. Moses points out that these words were not spoken by God without heart and feeling, but from his very vitals. This is the meaning of the Hebrew text which has it that God spoke to his own heart. V.21c. I will not again curse the ground any more for man's sake. 52. God speaks as if he were sorry for the punishment inflicted upon the earth on account of man, just as formerly he expressed regret for his creation, reproving himself, as it were, for his fury against man. This must not, of course, be understood as implying that God could possibly change his mind; it is written only for our consolation. He accuses and blames himself in order to rouse the little flock to the certain faith that God will be merciful hereafter. 53. And their souls stood in real need of such consolation. They had been terrified as they witnessed God's raging wrath, and their faith could not but be shaken. So now God is impelled to so order his acts and words that these people might expect only grace and mercy. Accordingly he now speaks with them, is present at their sacrifice, shows that he is pleased with them, blames his own counsel, and promises that he will never do anything like it in the future. In brief, he is a different God from what he had been before. While God, indeed, does not change, he wants to change men, who have become altogether habituated to thoughts of wrath. 54. They who have experienced trials of the spirit, know full well how much the soul then stands in need of sure and strong consolation to induce it once more to hope for grace and to forget the wrath. One day, a whole month, perhaps is not enough for this change. Just as it takes a long time to recover from bodily disorders, so such wounds of the soul cannot be healed at once, or by one word. God sees this, and tries by various means to recall the terrified souls to a certain hope of grace; he even chides himself, speaking to his own heart, as in , where he promises to repent of the evil he thought of doing, if the offenders also repent. 55. It should furthermore be noted that he says, "I will not again curse the ground." He speaks of a general destruction of the earth, not of a partial one, as when he destroys fields, cities, or kingdoms. The latter instances are for a warning; as Mary says, "He hath put down princes from their thrones." . V.21d. For that the imagination of man's heart is evil from his youth. 56. This is a powerful passage, relating to original sin. Whoever weakens its force, goes straying like the blind man in the sunlight, failing to see his own acts and experiences. Look at the days of our swaddling clothes; in how many ways sin manifests itself in our earlier years. What an amount of switching it requires until we are taught order, as it were, and attention to duty! 57. Then youth succeeds. There a stronger rebellion becomes noticeable, and in addition that untamable evil, the rage of lust and desire. If one take a wife, the result is weariness of his own and a passion for others. If the government of a State is entrusted to him, an exceptionally fruitful harvest of vice will follow — as jealousy, rivalry, haughtiness, hope of gain, avarice, wrath, anger, and other evils. 58. It is true, as the German proverb has it, that sins grow with the years: Je laenger, je aerger; je aelter, je kaerger (worse with time, stingier with age). All such vices are so blatant and gross as to become objects of observation and intelligence. What, then shall we say of the inward vices when unbelief, presumption, neglect of the Word, and wicked views grow up? 59. There are those who are and desire to be considered powerful theologians, though they extenuate original sin by sophistry. But vices so numerous and great cannot be extenuated. Original sin is not a slight disorder or infirmity, but complete lawlessness, the like of which is not found in other creatures, except in evil spirits. 60. But do those extenuators have any Scriptural proof to rest upon? Let us see what Moses says. As I pointed out in explaining the sixth chapter, he does not call such things evil, as lust, tyranny, and other sins, but the imagination of the human heart; that is, human energy, wisdom and reason, with all the faculties the mind employs even in our best works. Although we do not condemn acts which belong to the social or civil sphere, yet the human heart vitiates these works in themselves proper, by doing them for glory, for profit, or for oppression, and either from opposition to the neighbor or to God. 61. Nor can we escape the force of this passage by saying that those are meant who perished by the flood. God uses a generic term which denotes that the heart of man, as such, is meant. At the time this was spoken there were no other people than those saved in the ark, and yet the declaration is: the imagination of man's heart is evil. 62. Therefore, not even the saints are excepted. In Ham, the third son, this imagination of the heart betrayed its nature. And the other brothers were no better by nature. There was only this difference, that they, believing in the promised seed, retained the hope of forgiveness of sin, and did not give way to the evil imagination of their hearts, rather resisting it through the Holy Spirit, who is given for the very purpose of contending against, and overcoming, the malignity of man's nature. Because Ham gives way to his nature, he is wholly evil, and totally perishes. Shem and Japheth, who contend against it in their spirit, though being evil, are not altogether so. They have the Holy Spirit, through whom they contend against the evil, and hence are holy. 63. It would seem here that God might be accused of fickleness. Before, when he was about to punish man, he assigned as a reason for his purpose the fact that the imagination of man's heart is evil; here, when he is about to give unto man the gracious promise that he will not thereafter show such anger, he puts forward the same reason. To human wisdom this appears foolish and inconsistent with divine wisdom. 64. But I gladly pass by such sublime themes, and leave them to minds possessed of leisure. For me it is enough that these works are spoken to suit our spiritual condition, inasmuch as God points out that he is now appeased and no longer angry. So parents, having chastised their disobedient children as they deserve, win again their affections by kindness. This change of mood is not deserving of criticism but rather of commendation. It profits the children; otherwise they, while fearing the rod, might also begin to hate their parents. This explanation is good enough for me, for it appeals to our faith. Others may explain differently. 65. We should give diligent attention to this passage because it plainly shows that man's nature is corrupt, a truth above all others to be apprehended, because without it God's mercy and grace cannot be rightly understood. Hence, the quibblers previously mentioned are to be despised and we have good reason to take to task the translator who gave occasion for this error by rendering the words so as to say, not that the imagination of man's heart is evil, but that it is inclined to evil. Upon this authority the quibblers distort or set aside those passages of Paul where he says that all are children of wrath ( ) that all have sinned ( ) and are under sin ( ). They argue from our passage as follows: Moses does not say that human nature is evil, but that it is prone to evil; this condition, call it inclination or proclivity, is under the control of free will, nor does it force man toward the evil, or (to use their own words) it imposes no constraint upon man. 66. Then they proceed to find a reason for this statement and declare that even after the fall of man, there remains in him a good will and a right understanding. For the natural powers, say they, are unimpaired, not only in man but even in the devil. And finally they so twist Aristotle's teachings as to make him say that reason tends toward that which is best. Some traces of these views are found also in the writings of the Church fathers. Using as a basis, where the prophet says, "Jehovah, lift thou up the light of thy countenance upon us," they distinguish between a higher part of reason which inquires concerning God, and a lower part employed in temporal and civil affairs. Even Augustine is pleased with this distinction, as we stated above when discussing the fall of man. 67. But if only a spark of the knowledge of God had remained unimpaired in man, we should be different beings by far from what we now are. Hence, those quibblers who pick flaws in the plain statements of Paul are infinitely blind. If they would carefully and devoutly consider that very passage as they read it in their Latin Bible, they would certainly cease to father so bad a cause. For it is not an insignificant truth which Moses utters when he says the senses and the thoughts of the heart of man are prone to evil from his youth. This is the case especially in the sixth chapter (vs 5) where he says that the whole thought of his heart was bent on evil continually, meaning thereby that he purposes what is evil, and that in inclination, purpose and effort he inclines to evil. For example; an adulterer, whose desires are inflamed, may lack the opportunity, the place, the person, the time, and nevertheless be stirred by the fire of lust, unable to dwell upon anything else. In this manner, says Moses, does human nature always incline toward evil. Can, then, the natural powers of man be said to have remained unimpaired, seeing that man's thoughts are always set upon evil things? 68. If the minds of the sophists were as open toward the holy doctrine contained in the prophetical and apostolical writings as toward their own teachers who teach the freedom of the will and the merit of works, they surely would not have permitted themselves by so small an inducement as one little word to be led away from the truth so as to teach, contrary to Scripture, that man's natural powers are uninjured, and that man, by nature, is not under wrath or condemnation. Notwithstanding, it appears that they turn against their own absurdity. Although the natural powers of man are uninjured, yet they maintain that, to become acceptable, grace is required; in other words, they teach that God is not satisfied with man's natural goodness, unless it be improved by love. 69. But what is the need to argue longer against the madness of the sophists, since we know the true meaning of the Hebrew text to be, not that man's mind and thoughts are inclined to evil, but that the imagination of the human heart is evil from youth? 70. By imagination, as I stated several times before (ch 6, §148 ), he means reason itself, together with the will and the understanding, even when it dwells upon God, or occupies itself with most honorable pursuits, be they those of State or Home. It is always contrary to God's law, always in sin, always under God's wrath, and it cannot be freed from this evil state by its own strength, as witness Christ's words: "If therefore the Son shall make you free, ye shall be free indeed," . 71. If you wish a definition of the word "man" take it from this text teaching that he is a rational being, with a heart given to imagination. But what does he imagine? Moses answers, "Evil"; that is, evil against God or God's Law, and against his fellow man. Thus holy Scriptures ascribe to man a reason that is not idle but always imagines something. This imagination it calls evil, wicked, sacrilegious, while the philosophers call it good, and the quibblers say that the natural gifts are unimpaired. 72. Therefore this text should be carefully noted and urged against the caviling quibblers: Moses declares the imagination of the human heart to be evil. And if it be evil, the conclusion is natural that the natural gifts are not unimpaired, but corrupted: Inasmuch as God did not create man evil, but perfect, sound, holy, knowing God, his reason right and his will toward God good. 73. Seeing we have clear testimony to the fact that man is evil and turned away from God, who would be mad enough to say that the natural gifts in man remain unimpaired? That would be practically saying that man's nature is unimpaired and good even now, whereas we have overwhelming evidence in our knowledge and experience that it is debased to the utmost. 74. From that wicked theory there have sprung many dangerous and some palpably wicked utterances, for instance, that when man does the best in his power, God will unfailingly give his grace. By such teaching they have driven man, as by a trumpet, to prayer, fasting, self-torture, pilgrimages and similar performances. Thus the world was taught to believe that if men did the best that nature permitted, they would earn grace, if not the grace "de merito," at least that "de congruo." A "meritum congrui" (title to reward based upon equity) they attribute to a work which has been performed not against but in accordance to the divine law, inasmuch as an evil work is subject not to a reward but a penalty. The "meritum condigni" (a title to reward based upon desert) they attribute not to the work itself but to its quality as being performed in a state of grace. 75. Another saying of this kind is the declaration of Scotus that man by mere natural powers may love God above all things. This declaration is based upon the principle that the natural powers are unimpaired. He argues as follows: A man loves a woman, who is a creature, and he loves her so immoderately that he will imperil his very life for her sake. Similarly, a merchant loves his wares, and so eagerly that he will risk death a thousand times if only he can gain something. If therefore, the love of created things is so great, though they rank far below God, how much more will a man love God who is the highest good! Hence, God can be loved with the natural powers alone. 76. A fine argument, indeed, and worthy of a Franciscan monk! For he shows that, though he is a great teacher, he does not know what it means to love God. Nature is so corrupt that it can no longer know God unless it be enlightened by the Word and Spirit of God; how then can it love God without the Holy Spirit? For it is true that we have no desire for what we do not know. Therefore, nature cannot love God whom it does not know, but it loves an idol, and a dream of its own heart. Furthermore, it is so entirely fettered by the love of created things that even after it has learned to know God from his Word, it disregards him and despises his Word. Of this the people of our own times are an example. 77. Such foolish and blasphemous deliverances are certain proof that scholastic theology has degenerated into a species of philosophy that has no knowledge of God, and walks in darkness because it disregards his Word. Also Aristotle and Cicero, who have the greatest influence with this tribe, give broad instructions concerning moral excellences. They magnify these exceedingly as social forces since they recognize them as useful for private and public ends. In nowise, however, do they teach that God's will and command is to be regarded far more than private or public advantage (and those who do not possess the Word are ignorant of the will of God). Quite plainly the scholastics have fallen victims to philosophical fancies to such an extent as to retain true knowledge neither of themselves nor of God. This is the cause of their lapse into such disastrous errors. 78. And, indeed, it is easy to fall after you have departed from the Word; for the glitter of civil virtues is wonderfully enticing to the mind. Erasmus makes of Socrates almost a perfect Christian, and Augustine has unbounded praise for Marcus Attilius Regulus, because he kept faith with his enemy. Truthfulness indeed is the most beautiful of all virtues, and in this case another high commendation is added in that there was combined with it love of country, which in itself is a peculiar and most praiseworthy virtue. 79. You may find men of renown not famous for truthfulness. Themistocles, for instance, did not have this virtue though he was a heroic man and did his country great service. That is the reason why Augustine admires Attilius, finding his reason and will to be utterly righteous, that is as far as it is possible for human nature to be. Where, then, is vice in this case? Where is wickedness? The hero's work surely cannot be censured. 80. First, Regulus knew not God, and, although his conduct was right, it is still to be seen whether a theologian should not censure his motive. For to his zeal in behalf of his country is added the thirst for glory. He evinces contempt for his life so as to achieve immortal glory among those to live after him. Contemplating, therefore, merely his life's dream, as it were, and the outward mask, it is a most beautiful deed. But before God it is shameful idolatry; because he claims for himself the glory of his deed. And who would doubt that he had other failings besides this thirst for glory? Attilius cannot claim the great virtues of truthfulness and love of country without tending violently and insanely toward wickedness. For it is wicked for him to rob God of the glory and to claim it for himself. But human reason cannot recognize this spoliation of the Deity. 81. A distinction must be made between the virtues of the heathen and the virtues of Christians. It is true that in both instances hearts are divinely prompted, but in the former ambition and love of glory afterward defile the divine impulse. 82. If now, an orator should come forth, who would dilate upon the efficient cause, but disguise the ultimate and vicious one, would it not be apparent to every one that with the two most potent causes, the formal (that which gives moral value to an act) and the ultimate one, disguised, an eloquent man could extol such a wretched shadow of a virtue? But a man apt in logic will readily discover the deception; he will observe the absence of the formal cause, namely the right principle, there being no true knowledge of God nor of the proper attitude toward him. He sees, furthermore, that the final cause is vicious, because the true end and aim, obedience to God and love of neighbor, is not taken into consideration. But what kind of virtue is that where nearly every cause is lacking except the natural cause, which is a passion, an impetus or impulse, by which the soul is moved to show loyalty to an enemy? These impulses, as I said, are found also in the ungodly. If exercised for the good of the country, they become virtues; if for its injury, they become vices. This Aristotle sets forth very skillfully. 83. I refer to these things that students of sacred literature may make special note of this passage, which advisedly declares human nature to be corrupt. For those make-believe virtues, found among the heathen, seem to prove the contrary — that some part of nature has remained as it was originally. Hence there is need of careful judgment in order to distinguish in this matter. 84. Moses adds, "from his youth," because this evil is concealed during the first period of life and sleeps, as it were. Our early childhood so passes that reason and will are dormant and we are carried along by animal impulses, which pass away like a dream. Hardly have we passed our fifth year when we affect idleness, play, unchastity, and evil lust. But we try to escape discipline, we endeavor to get away from obedience, and hate all virtues, especially of a higher order as truth and justice. Then reason awakes out of a deep sleep, as it were, and sees certain kinds of pleasure, but not yet the true ones, and certain kinds of evils, but not yet the most powerful ones, by which it is held captive. 85. Where, then, the understanding has attained to maturity, not only the other vices are found to have grown strong, but there are joined to them now sexual desire and unclean passion, gluttony, gambling, strife, rape, murder, theft, and what not? And as the parents had to apply the rod, so now the government must needs use prison and chains in order to restrain man's evil nature. 86. And who does not know the vices of a more advanced age? They march along in unbroken file — love of money, ambition, pride, perfidy, envy, and others. These vices are so much the more harmful as at this age we are more crafty in concealing and masking them. Hence, the sword of government is not sufficient in this respect; there is need of hell fire for the punishment of crimes so manifold and great. Justly, then, did Moses say above (ch 6) that the human heart, or the imagination of the heart, is only evil each day — or at all times — and here again, that it is evil from youth. 87. The Latin version, it is true, makes use of a weaker term; yet it says enough by stating that it is inclined toward evil, just as the comic dramatist says that the minds of all men are inclined to turn from labor to lust, Ter Andr 1, 1, 51. But those who try to misuse this expression for the purpose of making light of original sin, are shown to be in the wrong by the common experience of mankind; chiefly, however, that of the heathen, or ungodly men. For if spiritual men, who surely enjoy divine help from heaven, can hardly hold their ground against vices and be kept within the bounds of discipline, what can any man do without this help? If divine aid contends against the captivity of the law of the flesh only with fierce struggles ( ), how insane is it to dream that, without this divine help, human nature can withstand corruption? 88. Hence reason of itself does not decide upon the right, nor does the will, of itself, strive after the same, as a blind philosophy declares which does not know whence these fearful impulses to sin arise in children, youths, and old men. Therefore it defends them, calls them emotions or passions only, and does not call them natural corruption. 89. Furthermore, in noble men, who check and control these impulses, it calls them virtues; in others who give the reins to their desires, it calls them vices. This is nothing less than ignorance of the fact that human nature is evil. The Scriptures, on the contrary agree with our experience and declare that the human heart is evil from youth. For we learn by experience that even holy men can scarcely stand firm; yea that even they are often entangled by gross sins, being overwhelmed by such natural corruptions. 90. The term ne-urim denotes the age when man begins to use his reason; this usually occurs in the sixth year. Similarly, the term ne-arim is used to denote boys and youths who need the guidance of parents and teachers up to the age of manhood. It will be profitable for each of us to glance backward to that period of life and consider how willingly we obeyed the commands of our parents and teachers, how diligent we were in studying, how persevering we were, how often our parents punished our sauciness. Who can say for himself that he was not much more pleased to go out for a walk, to play games, and to gossip, than to go to Church in obedience to his parents? 91. Although these impulses can be corrected or bridled to a certain extent by discipline, they cannot be rooted out of the heart altogether, as the traces of these impulses show when we are grown. There is truth in that unpolished lie: "The angelic youth becomes satanic in his older years." God, indeed, causes some persons to experience emotions which are naturally good; but they are induced by supernatural power. Thus Cyrus was impelled to restore the worship of God, and to preserve the Church. But such is not the tendency of human nature. Where God is present with his Holy Spirit, there only, the imagination of the human heart gives place to the thoughts of God. God dwells there through the Word and the Spirit. Of such, Moses does not speak here, but only of those who are without the Holy Spirit; they are wicked, even when at their best. V.21e. Neither will I again smite any more everything living, as I have done. 92. Moses clearly speaks of a general destruction, like that which was caused by the flood. From this it does not follow that God will also abstain from partial destruction, and that he will take no heed of anybody's sin. There will also be an exception in the case of the last day, when not only all living things will be smitten, but all creation will be destroyed by fire.

Genesis 8:21

_V.21. And Jehovah smelled the sweet savor.

47. It is set forth here that Jehovah approved Noah's sacrifice which he offered by virtue of his office as a priest, according to the example of the fathers. However, the differences of phraseology is to receive due attention. Of the former sacrifice he said that Jehovah "had respect" to it; here he says that "Jehovah smelled the sweet savor." Moses subsequently makes frequent use of this expression. The heathen also adopted it; Lucian, for example, makes fun of Jove who was conciliated by the odor of meats.

48. The word in the original, however, does not properly signify the "savor of sweetness," but "the savor of rest", for nichoach meaning "rest", is derived from the verb nuach, which Moses used before, when he said that the ark rested upon the mountains of Ararat. Therefore it is the "savor of rest," because God then rested from his wrath, dismissing his wrath, becoming appeased, and, as we commonly say, well content.

49. Here the question might be raised why does he not say, Jehovah had respect to Noah and his burnt offering, rather than, Jehovah smelled the savor of rest, which latter certainly sounds shocking, as though he were not commending the man for his faith, but merely for his work. This objection is usually answered by saying that the Scriptures speak of God in human fashion. Men are pleased by a sweet savor. But it seems to me there is still another reason for this expression, namely, that God was so close at hand that he noticed the savor; for Moses desires to show that this holy rite was well-pleasing to God: Solomon says (Prov 27,9) that perfume rejoiceth the heart. Physicians sometimes restore consciousness by sweet odors. On the other hand, a violent stench is extremely offensive to our nature, and often overpowers it.

50. In this sense, one may say that God, having been annoyed by the stench of wickedness, was now refreshed, so to speak, when he saw this one priest girded himself to perform holy rites in order to give proof of his gratitude, and to manifest by some public act he did not belong to the ungodly, but that he had a God whom he feared. This is the real meaning of a sacrifice. As it had pleased God to destroy mankind, he is now delighted to increase it. Moses uses this expression for our sake, that we, through the experience of God's grace, may learn that God delights to do us good.

C. GOD'S RESOLVE NOT TO CURSE THE EARTH AGAIN.

_V.21b. And Jehovah said in his heart.

51. Moses points out that these words were not spoken by God without heart and feeling, but from his very vitals. This is the meaning of the Hebrew text which has it that God spoke to his own heart.

_V.21c. I will not again curse the ground any more for man's sake.

52. God speaks as if he were sorry for the punishment inflicted upon the earth on account of man, just as formerly he expressed regret for his creation, reproving himself, as it were, for his fury against man. This must not, of course, be understood as implying that God could possibly change his mind; it is written only for our consolation. He accuses and blames himself in order to rouse the little flock to the certain faith that God will be merciful hereafter.

53. And their souls stood in real need of such consolation. They had been terrified as they witnessed God's raging wrath, and their faith could not but be shaken. So now God is impelled to so order his acts and words that these people might expect only grace and mercy. Accordingly he now speaks with them, is present at their sacrifice, shows that he is pleased with them, blames his own counsel, and promises that he will never do anything like it in the future. In brief, he is a different God from what he had been before. While God, indeed, does not change, he wants to change men, who have become altogether habituated to thoughts of wrath.

54. They who have experienced trials of the spirit, know full well how much the soul then stands in need of sure and strong consolation to induce it once more to hope for grace and to forget the wrath. One day, a whole month, perhaps is not enough for this change. Just as it takes a long time to recover from bodily disorders, so such wounds of the soul cannot be healed at once, or by one word. God sees this, and tries by various means to recall the terrified souls to a certain hope of grace; he even chides himself, speaking to his own heart, as in Jeremiah 18,8, where he promises to repent of the evil he thought of doing, if the offenders also repent.

55. It should furthermore be noted that he says, "I will not again curse the ground." He speaks of a general destruction of the earth, not of a partial one, as when he destroys fields, cities, or kingdoms. The latter instances are for a warning; as Mary says, "He hath put down princes from their thrones." Lk 1,52.

III. MAN'S NATURAL DEPRAVITY AND HIS NATURAL POWERS.

_V.21d. For that the imagination of man's heart is evil from his youth.

56. This is a powerful passage, relating to original sin. Whoever weakens its force, goes straying like the blind man in the sunlight, failing to see his own acts and experiences. Look at the days of our swaddling clothes; in how many ways sin manifests itself in our earlier years. What an amount of switching it requires until we are taught order, as it were, and attention to duty!

57. Then youth succeeds. There a stronger rebellion becomes noticeable, and in addition that untamable evil, the rage of lust and desire. If one take a wife, the result is weariness of his own and a passion for others. If the government of a State is entrusted to him, an exceptionally fruitful harvest of vice will follow — as jealousy, rivalry, haughtiness, hope of gain, avarice, wrath, anger, and other evils.

58. It is true, as the German proverb has it, that sins grow with the years: Je laenger, je aerger; je aelter, je kaerger (worse with time, stingier with age). All such vices are so blatant and gross as to become objects of observation and intelligence. What, then shall we say of the inward vices when unbelief, presumption, neglect of the Word, and wicked views grow up?

59. There are those who are and desire to be considered powerful theologians, though they extenuate original sin by sophistry. But vices so numerous and great cannot be extenuated. Original sin is not a slight disorder or infirmity, but complete lawlessness, the like of which is not found in other creatures, except in evil spirits.

60. But do those extenuators have any Scriptural proof to rest upon? Let us see what Moses says. As I pointed out in explaining the sixth chapter, he does not call such things evil, as lust, tyranny, and other sins, but the imagination of the human heart; that is, human energy, wisdom and reason, with all the faculties the mind employs even in our best works. Although we do not condemn acts which belong to the social or civil sphere, yet the human heart vitiates these works in themselves proper, by doing them for glory, for profit, or for oppression, and either from opposition to the neighbor or to God.

61. Nor can we escape the force of this passage by saying that those are meant who perished by the flood. God uses a generic term which denotes that the heart of man, as such, is meant. At the time this was spoken there were no other people than those saved in the ark, and yet the declaration is: the imagination of man's heart is evil.

62. Therefore, not even the saints are excepted. In Ham, the third son, this imagination of the heart betrayed its nature. And the other brothers were no better by nature. There was only this difference, that they, believing in the promised seed, retained the hope of forgiveness of sin, and did not give way to the evil imagination of their hearts, rather resisting it through the Holy Spirit, who is given for the very purpose of contending against, and overcoming, the malignity of man's nature. Because Ham gives way to his nature, he is wholly evil, and totally perishes. Shem and Japheth, who contend against it in their spirit, though being evil, are not altogether so. They have the Holy Spirit, through whom they contend against the evil, and hence are holy.

63. It would seem here that God might be accused of fickleness. Before, when he was about to punish man, he assigned as a reason for his purpose the fact that the imagination of man's heart is evil; here, when he is about to give unto man the gracious promise that he will not thereafter show such anger, he puts forward the same reason. To human wisdom this appears foolish and inconsistent with divine wisdom.

64. But I gladly pass by such sublime themes, and leave them to minds possessed of leisure. For me it is enough that these works are spoken to suit our spiritual condition, inasmuch as God points out that he is now appeased and no longer angry. So parents, having chastised their disobedient children as they deserve, win again their affections by kindness. This change of mood is not deserving of criticism but rather of commendation. It profits the children; otherwise they, while fearing the rod, might also begin to hate their parents. This explanation is good enough for me, for it appeals to our faith. Others may explain differently.

65. We should give diligent attention to this passage because it plainly shows that man's nature is corrupt, a truth above all others to be apprehended, because without it God's mercy and grace cannot be rightly understood. Hence, the quibblers previously mentioned are to be despised and we have good reason to take to task the translator who gave occasion for this error by rendering the words so as to say, not that the imagination of man's heart is evil, but that it is inclined to evil. Upon this authority the quibblers distort or set aside those passages of Paul where he says that all are children of wrath (Eph 2,3) that all have sinned (Rom 5,12) and are under sin (Rom 3,9). They argue from our passage as follows: Moses does not say that human nature is evil, but that it is prone to evil; this condition, call it inclination or proclivity, is under the control of free will, nor does it force man toward the evil, or (to use their own words) it imposes no constraint upon man.

66. Then they proceed to find a reason for this statement and declare that even after the fall of man, there remains in him a good will and a right understanding. For the natural powers, say they, are unimpaired, not only in man but even in the devil. And finally they so twist Aristotle's teachings as to make him say that reason tends toward that which is best. Some traces of these views are found also in the writings of the Church fathers. Using Psalms 4,6 as a basis, where the prophet says, "Jehovah, lift thou up the light of thy countenance upon us," they distinguish between a higher part of reason which inquires concerning God, and a lower part employed in temporal and civil affairs. Even Augustine is pleased with this distinction, as we stated above when discussing the fall of man.

67. But if only a spark of the knowledge of God had remained unimpaired in man, we should be different beings by far from what we now are. Hence, those quibblers who pick flaws in the plain statements of Paul are infinitely blind. If they would carefully and devoutly consider that very passage as they read it in their Latin Bible, they would certainly cease to father so bad a cause. For it is not an insignificant truth which Moses utters when he says the senses and the thoughts of the heart of man are prone to evil from his youth. This is the case especially in the sixth chapter (vs 5) where he says that the whole thought of his heart was bent on evil continually, meaning thereby that he purposes what is evil, and that in inclination, purpose and effort he inclines to evil. For example; an adulterer, whose desires are inflamed, may lack the opportunity, the place, the person, the time, and nevertheless be stirred by the fire of lust, unable to dwell upon anything else. In this manner, says Moses, does human nature always incline toward evil. Can, then, the natural powers of man be said to have remained unimpaired, seeing that man's thoughts are always set upon evil things?

68. If the minds of the sophists were as open toward the holy doctrine contained in the prophetical and apostolical writings as toward their own teachers who teach the freedom of the will and the merit of works, they surely would not have permitted themselves by so small an inducement as one little word to be led away from the truth so as to teach, contrary to Scripture, that man's natural powers are uninjured, and that man, by nature, is not under wrath or condemnation. Notwithstanding, it appears that they turn against their own absurdity. Although the natural powers of man are uninjured, yet they maintain that, to become acceptable, grace is required; in other words, they teach that God is not satisfied with man's natural goodness, unless it be improved by love.

69. But what is the need to argue longer against the madness of the sophists, since we know the true meaning of the Hebrew text to be, not that man's mind and thoughts are inclined to evil, but that the imagination of the human heart is evil from youth?

70. By imagination, as I stated several times before (ch 6, §148), he means reason itself, together with the will and the understanding, even when it dwells upon God, or occupies itself with most honorable pursuits, be they those of State or Home. It is always contrary to God's law, always in sin, always under God's wrath, and it cannot be freed from this evil state by its own strength, as witness Christ's words: "If therefore the Son shall make you free, ye shall be free indeed," Jn 8,36.

71. If you wish a definition of the word "man" take it from this text teaching that he is a rational being, with a heart given to imagination. But what does he imagine? Moses answers, "Evil"; that is, evil against God or God's Law, and against his fellow man. Thus holy Scriptures ascribe to man a reason that is not idle but always imagines something. This imagination it calls evil, wicked, sacrilegious, while the philosophers call it good, and the quibblers say that the natural gifts are unimpaired.

72. Therefore this text should be carefully noted and urged against the caviling quibblers: Moses declares the imagination of the human heart to be evil. And if it be evil, the conclusion is natural that the natural gifts are not unimpaired, but corrupted: Inasmuch as God did not create man evil, but perfect, sound, holy, knowing God, his reason right and his will toward God good.

73. Seeing we have clear testimony to the fact that man is evil and turned away from God, who would be mad enough to say that the natural gifts in man remain unimpaired? That would be practically saying that man's nature is unimpaired and good even now, whereas we have overwhelming evidence in our knowledge and experience that it is debased to the utmost.

74. From that wicked theory there have sprung many dangerous and some palpably wicked utterances, for instance, that when man does the best in his power, God will unfailingly give his grace. By such teaching they have driven man, as by a trumpet, to prayer, fasting, self-torture, pilgrimages and similar performances. Thus the world was taught to believe that if men did the best that nature permitted, they would earn grace, if not the grace "de merito," at least that "de congruo." A "meritum congrui" (title to reward based upon equity) they attribute to a work which has been performed not against but in accordance to the divine law, inasmuch as an evil work is subject not to a reward but a penalty. The "meritum condigni" (a title to reward based upon desert) they attribute not to the work itself but to its quality as being performed in a state of grace.

75. Another saying of this kind is the declaration of Scotus that man by mere natural powers may love God above all things. This declaration is based upon the principle that the natural powers are unimpaired. He argues as follows: A man loves a woman, who is a creature, and he loves her so immoderately that he will imperil his very life for her sake. Similarly, a merchant loves his wares, and so eagerly that he will risk death a thousand times if only he can gain something. If therefore, the love of created things is so great, though they rank far below God, how much more will a man love God who is the highest good! Hence, God can be loved with the natural powers alone.

76. A fine argument, indeed, and worthy of a Franciscan monk! For he shows that, though he is a great teacher, he does not know what it means to love God. Nature is so corrupt that it can no longer know God unless it be enlightened by the Word and Spirit of God; how then can it love God without the Holy Spirit? For it is true that we have no desire for what we do not know. Therefore, nature cannot love God whom it does not know, but it loves an idol, and a dream of its own heart. Furthermore, it is so entirely fettered by the love of created things that even after it has learned to know God from his Word, it disregards him and despises his Word. Of this the people of our own times are an example.

77. Such foolish and blasphemous deliverances are certain proof that scholastic theology has degenerated into a species of philosophy that has no knowledge of God, and walks in darkness because it disregards his Word. Also Aristotle and Cicero, who have the greatest influence with this tribe, give broad instructions concerning moral excellences. They magnify these exceedingly as social forces since they recognize them as useful for private and public ends. In nowise, however, do they teach that God's will and command is to be regarded far more than private or public advantage (and those who do not possess the Word are ignorant of the will of God). Quite plainly the scholastics have fallen victims to philosophical fancies to such an extent as to retain true knowledge neither of themselves nor of God. This is the cause of their lapse into such disastrous errors.

78. And, indeed, it is easy to fall after you have departed from the Word; for the glitter of civil virtues is wonderfully enticing to the mind. Erasmus makes of Socrates almost a perfect Christian, and Augustine has unbounded praise for Marcus Attilius Regulus, because he kept faith with his enemy. Truthfulness indeed is the most beautiful of all virtues, and in this case another high commendation is added in that there was combined with it love of country, which in itself is a peculiar and most praiseworthy virtue.

79. You may find men of renown not famous for truthfulness. Themistocles, for instance, did not have this virtue though he was a heroic man and did his country great service. That is the reason why Augustine admires Attilius, finding his reason and will to be utterly righteous, that is as far as it is possible for human nature to be. Where, then, is vice in this case? Where is wickedness? The hero's work surely cannot be censured.

80. First, Regulus knew not God, and, although his conduct was right, it is still to be seen whether a theologian should not censure his motive. For to his zeal in behalf of his country is added the thirst for glory. He evinces contempt for his life so as to achieve immortal glory among those to live after him. Contemplating, therefore, merely his life's dream, as it were, and the outward mask, it is a most beautiful deed. But before God it is shameful idolatry; because he claims for himself the glory of his deed. And who would doubt that he had other failings besides this thirst for glory? Attilius cannot claim the great virtues of truthfulness and love of country without tending violently and insanely toward wickedness. For it is wicked for him to rob God of the glory and to claim it for himself. But human reason cannot recognize this spoliation of the Deity.

81. A distinction must be made between the virtues of the heathen and the virtues of Christians. It is true that in both instances hearts are divinely prompted, but in the former ambition and love of glory afterward defile the divine impulse.

82. If now, an orator should come forth, who would dilate upon the efficient cause, but disguise the ultimate and vicious one, would it not be apparent to every one that with the two most potent causes, the formal (that which gives moral value to an act) and the ultimate one, disguised, an eloquent man could extol such a wretched shadow of a virtue? But a man apt in logic will readily discover the deception; he will observe the absence of the formal cause, namely the right principle, there being no true knowledge of God nor of the proper attitude toward him. He sees, furthermore, that the final cause is vicious, because the true end and aim, obedience to God and love of neighbor, is not taken into consideration. But what kind of virtue is that where nearly every cause is lacking except the natural cause, which is a passion, an impetus or impulse, by which the soul is moved to show loyalty to an enemy? These impulses, as I said, are found also in the ungodly. If exercised for the good of the country, they become virtues; if for its injury, they become vices. This Aristotle sets forth very skillfully.

83. I refer to these things that students of sacred literature may make special note of this passage, which advisedly declares human nature to be corrupt. For those make-believe virtues, found among the heathen, seem to prove the contrary — that some part of nature has remained as it was originally. Hence there is need of careful judgment in order to distinguish in this matter.

84. Moses adds, "from his youth," because this evil is concealed during the first period of life and sleeps, as it were. Our early childhood so passes that reason and will are dormant and we are carried along by animal impulses, which pass away like a dream. Hardly have we passed our fifth year when we affect idleness, play, unchastity, and evil lust. But we try to escape discipline, we endeavor to get away from obedience, and hate all virtues, especially of a higher order as truth and justice. Then reason awakes out of a deep sleep, as it were, and sees certain kinds of pleasure, but not yet the true ones, and certain kinds of evils, but not yet the most powerful ones, by which it is held captive.

85. Where, then, the understanding has attained to maturity, not only the other vices are found to have grown strong, but there are joined to them now sexual desire and unclean passion, gluttony, gambling, strife, rape, murder, theft, and what not? And as the parents had to apply the rod, so now the government must needs use prison and chains in order to restrain man's evil nature.

86. And who does not know the vices of a more advanced age? They march along in unbroken file — love of money, ambition, pride, perfidy, envy, and others. These vices are so much the more harmful as at this age we are more crafty in concealing and masking them. Hence, the sword of government is not sufficient in this respect; there is need of hell fire for the punishment of crimes so manifold and great. Justly, then, did Moses say above (ch 6) that the human heart, or the imagination of the heart, is only evil each day — or at all times — and here again, that it is evil from youth.

87. The Latin version, it is true, makes use of a weaker term; yet it says enough by stating that it is inclined toward evil, just as the comic dramatist says that the minds of all men are inclined to turn from labor to lust, Ter Andr 1, 1, 51. But those who try to misuse this expression for the purpose of making light of original sin, are shown to be in the wrong by the common experience of mankind; chiefly, however, that of the heathen, or ungodly men. For if spiritual men, who surely enjoy divine help from heaven, can hardly hold their ground against vices and be kept within the bounds of discipline, what can any man do without this help? If divine aid contends against the captivity of the law of the flesh only with fierce struggles (Rom 7,22-23), how insane is it to dream that, without this divine help, human nature can withstand corruption?

88. Hence reason of itself does not decide upon the right, nor does the will, of itself, strive after the same, as a blind philosophy declares which does not know whence these fearful impulses to sin arise in children, youths, and old men. Therefore it defends them, calls them emotions or passions only, and does not call them natural corruption.

89. Furthermore, in noble men, who check and control these impulses, it calls them virtues; in others who give the reins to their desires, it calls them vices. This is nothing less than ignorance of the fact that human nature is evil. The Scriptures, on the contrary agree with our experience and declare that the human heart is evil from youth. For we learn by experience that even holy men can scarcely stand firm; yea that even they are often entangled by gross sins, being overwhelmed by such natural corruptions.

90. The term ne-urim denotes the age when man begins to use his reason; this usually occurs in the sixth year. Similarly, the term ne-arim is used to denote boys and youths who need the guidance of parents and teachers up to the age of manhood. It will be profitable for each of us to glance backward to that period of life and consider how willingly we obeyed the commands of our parents and teachers, how diligent we were in studying, how persevering we were, how often our parents punished our sauciness. Who can say for himself that he was not much more pleased to go out for a walk, to play games, and to gossip, than to go to Church in obedience to his parents?

91. Although these impulses can be corrected or bridled to a certain extent by discipline, they cannot be rooted out of the heart altogether, as the traces of these impulses show when we are grown. There is truth in that unpolished lie: "The angelic youth becomes satanic in his older years." God, indeed, causes some persons to experience emotions which are naturally good; but they are induced by supernatural power. Thus Cyrus was impelled to restore the worship of God, and to preserve the Church. But such is not the tendency of human nature. Where God is present with his Holy Spirit, there only, the imagination of the human heart gives place to the thoughts of God. God dwells there through the Word and the Spirit. Of such, Moses does not speak here, but only of those who are without the Holy Spirit; they are wicked, even when at their best.

_V.21e. Neither will I again smite any more everything living, as I have done.

92. Moses clearly speaks of a general destruction, like that which was caused by the flood. From this it does not follow that God will also abstain from partial destruction, and that he will take no heed of anybody's sin. There will also be an exception in the case of the last day, when not only all living things will be smitten, but all creation will be destroyed by fire.