4. Indeed, if reason were the standard of judgment in such matters, I also might make a successful venture; but when the conclusions of even long and mature reflections upon the subject are compared with Scripture, they will not stand. Therefore we must repeat, even though a mere stammering should be the result, what the Scriptures say to us, namely: that Jesus Christ is true God and that the Holy Spirit is likewise true God, yet there are not three Gods; not three divine natures, as we may speak of three brothers, three angels, three suns, three windows. There is one indivisible divine essence, while we recognize a distinction as to the persons.
SCRIPTURE PROOF THAT CHRIST IS GOD.
Paul, speaking of Christ in Hebrews 1, 3, refers to him as the express image of God's substance. Again, in Colossians 1, 15 he says of Christ: "Who is the image of the invisible God, the firstborn of all creation." We must take these words for what they say—that all creatures, even angels and men, are ranked below Christ. This classification leaves room for God only: taking away the creature, only God remains. It is one and the same thing, then, to say that Christ is the firstborn of all creatures and that Christ is true and essential God.
5. To make the matter as clear as possible Paul uses the expression "image of the invisible God." If Christ be the image of God he must be a person distinct from him whose image he is, but at the same time in one divine essence with the Father. He and the Father are not one person, but two, and yet Christ could not be the express image of the Father's person, or essence, if he were not equally divine. No creature can be an image of the divine essence, for it does not possess that essence. To repeat, Christ could not be called the express image of God if he and the Father were not distinct persons; there must be one imaged and one who is the image. Expressed more clearly and according to Scripture, one person is the Father, who in eternity begets the other; the other is the Son, begotten in eternity, yet both are equally eternal, mighty, wise and just.
6. Though the Jews and Turks ridicule our doctrine, as if we taught the existence of three brothers in heaven, it does not signify. Might I also cavil were it to serve any purpose here. But they do us wrong and falsify our teaching; for we do not conceive of the Trinity as in the nature of three men or of three angels. We regard it as one divine essence, an intimacy surpassing any earthly unity. The human body and soul are not so completely one as the Triune God. Further, we claim the Holy Scriptures teach that in the one divine essence, God the Father begot a son. Before any creature was made, before the world was created, as Paul says, "before the foundation of the world," in eternity, the Father begot a Son who is equal with him and in all respects God like himself. Not otherwise could Paul call Christ the express image of the invisible God. Thus it is proven that the Father and the Son are distinct persons, and that nevertheless but one God exists, a conclusion we cannot escape unless we would contradict Paul, and would become Jews and Turks.
PAUL AND MOSES AGREE IN TESTIMONY.
7. Again, Paul makes mention of Christ in different phrase, saying: "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents." 1 Cor 10, 9. Now, keeping this verse in mind, note how Paul and Moses kiss each other, how clearly the one responds to the other. For Moses says (Num 14, 22): "All those men ... have tempted me these ten times, and have not hearkened to my voice," and in this connection the speaker is represented by the term "Lord," everywhere in the Bible printed by us in capitals to indicate a name belonging only to the Eternal, applicable to none but the one true God. Other terms used to designate God are sometimes applied also to men, but this word "Lord" refers only to God.
Now, Moses says: "And the Lord [Adonai, the true God] said ... All these men ... have tempted me these ten times." Then comes Paul explaining who this God is—saying they tempted "Christ." Crawl through this statement if you may; the fact remains that Paul declares it was Christ who was tempted, and Moses makes him the one eternal and true God. Moreover, Christ was not at that time born; no, nor were Mary and David. Nevertheless, the apostle plainly says, They tempted Christ, let us not also tempt him.
8. Certainly enough, then, Christ is the man to whom Moses refers as God. Thus the testimony of Moses long before is identical with that of Paul. Though employing different terms, they both confess Christ as the Son of God, born in eternity of the Father, in the same divine essence and yet distinct from him. You may call this difference what you will; we indicate it by the term "person." True, we do not make a wholly clear explanation of the mystery; we but stammer when speaking of a "Trinity." But what are we to do? we cannot better the attempt. So, then, the Father is not the Son, but the Son is born of the Father in eternity; and the Holy Spirit proceeds from God the Father and God the Son. Thus there are three persons, and yet but one God. For what Moses declares concerning God Paul says is spoken of Christ.
9. The same argument substantially Paul employs in Acts 20, 28, when, blessing the Church of Miletus and exhorting the assembled ministers concerning their office, he says: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood." This, too, is a significant text, proving beyond all controversy that Christ our Lord, who purchased the Church with his blood, is truly God, and to him the Church belongs. For the apostle plainly asserts it was God who bought the Church with his blood and that the Church is his own.