171. Let no one therefore meditate upon divinity unveiled, but flee from such thoughts as from the infernal regions and the very temptations of Satan. But let us take care to abide in these symbols through which God has revealed himself to us—the Son, born of the Virgin Mary, lying among beasts in the manger, and the Word, Baptism, the Lord's Supper and absolution. In these images we see and find God in a way wherein we can endure him; he comforts us, lifts us up into hope and saves. Other thoughts about the will of the good pleasure, or the essential and eternal will, kill and damn.
172. However, to name this the will of "good pleasure" is a misnomer. For that deserves to be called the will of good pleasure which the Gospel discloses, concerning which Paul says, "that ye may prove what is the good will of God," Rom 12, 2. And Christ says, "This is the will of my Father, that every one that beholdeth the Son should have eternal life," Jn 6, 40. Also, "Whosoever shall do the will of my Father who is in heaven, he is my brother," Mt 12, 50. Again, "This is my beloved Son, in whom I am well pleased," Mt 3, 17. This will of grace is correctly and properly called the will "of the divine good pleasure" and it is our only remedy and safeguard against that other will, be it called the "expressed will" or the "will of good pleasure," about the display of which at the flood and the destruction of Sodom the scholastics dispute.
173. On both occasions a terrible wrath is in evidence, against which no soul could find protection, except in that gracious will, keeping in mind that the Son of God was sent into the flesh to deliver us from sin, death and the power of the devil.
174. This will of the divine good pleasure has been determined from eternity, and revealed and published in Christ. It is a quickening, gracious and lovable will, and consequently it alone merits to be called "the will of good pleasure." But the good fathers almost pass the promises by; they do not press them, though they could properly be called "the will of the good pleasure."
175. Therefore, as they enjoin looking to the will expressed by signs, they do well, but this is in no wise sufficient; when we consider the ten commandments, are we not frightened by the sight of our sins? When those terrible examples of wrath are added which are also divine will as expressed by signs, it is impossible for the soul to be lifted up except by looking back to the will of the good pleasure, as we call it, that is, the Son of God, who portrays for us the spirit and the will of his Father, who does not hate sinners but desires to have compassion upon them through his Son. Christ says to Philip, "He that hath seen me hath seen the Father," Jn 14, 9.
176. The Son of God, therefore, who became incarnate, is that sign or veil of God in which the divine majesty with all its gifts so offers itself to us that no sinner is so wretched but he dare approach him in certain confidence of obtaining forgiveness. This is the only vision of Deity which in this life is expedient and possible. However, those who have died in this faith shall on the last day be so illumined by power from on high as to behold the majesty itself. In the meantime, it behooves us to approach the Father through the way, which is Christ himself. He will lead us safely and we shall not be deceived.