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LIBRARY OF WELLESLEY COLLEGE

PURCHASED FROM LIBRARY FUNDS

LUTHER'S

EPISTLE SERMONS

ADVENT AND CHRISTMAS SEASON

TRANSLATED WITH THE HELP OF OTHERS BY

PROF. JOHN NICHOI.AS I.ENKBR, D. D.

AUTHOR OF "LUTHERANS IN ALI. LANDS," TRANSLATOR OF

LUTHER'S WORKS INTO ENGLISH, AND PRESIDENT OF

THE NATIONAL LUTHERAN LIBRARY ASSOCIATION

vol.. I

(Volume VII of LzUher's Complete Works) Third Thousand

MINNEAPOLIS, MINN., U. S. A. l1908

1

To the Memory of "The Luther Read- ers" in the days of Luther and Spener in Germany, of Rosenius in Sweden, of Hauge in Norway, of Grundtvig in Den- mark, of Calvin in France, of Bunyan and the Wesleys in England, and of their spiritual children in all lands, this volume of Christmas Epistle sermons of the Eng- lish Luther is gratefully and prayerfully dedicated.

Copyright, 1908, by PROF. J. N. LENKER, D. D.

jfoceworb.

It is now a year since The Luther Press issued its last volume, "Luther on Christian Education," containing his best catechetical writings. We are happy in assuring the growing list of advance subscribers, however, that the enterprise has received no backset. On the contrary, it has grown in every respect, especially in the efficiency of ouf co-laborers and in the favor it has received from our institutions of learning. The problem of the young people is the burning question at present; and as Catechetics is about the only branch of theology teaching future pastors their duties to the young, the last volume met a long-felt want, both as a text-book and as a help for side reading on many subjects. For example, the president of one institution ordered one hundred copies and turned his v/hole school into a Luther-class for one period every Thurs- day afternoon to study it. The experiment was a success. It is better to study the classics Luther wrote than what others have written about him. "He is, in the best sense, modern, up-to-date, the prophet of our times." Read him, and judge for yourself.

State schools also support chapel services, a Y. M. C. A. and occasional Christian sermons and lectures. But church schools are expected to do more. It is indeed a sad sight to see a foundation going to ruin because the building is not erected. Supporters of Christian schools are now beginning to realize that the only reason for their existence is that they are Christian. No church lays a better foundation in the hearts of the young for Christian culture than the Lutheran and no worse advertisement of a Luther- an school is conceivable than for its students to return home with- out any growth or development in harmony with their catechism foundation. It has been overlooked that Luther furnishes the best material for the building as well as for the foundation. He is the great evangelist in the evangelization of the Gentiles.

This volume of practical sermons on the epistle texts furnishes the best material for the building, because it exhorts to practice the Christian lessons taught by parent and pastor. In teaching Luther's catechism the aim should be to prepare and interest the pupil to read also his best sermons and comm.entaries on the Word of God, for God's Word is the chief glory and hope of all Protestants. This was the natural, continued development of our German and Scandinavian parents, whose stable Christian charac- ters their children admire so much, but fail to learn the simple way to imitate. Alas, how many never read a book written by Luther except his Smiall Catechism!

5

6 FOREWORD.

The connection between this volume of "Christmas Sermons" and the last volume on "Christian Education" is very intimate. It will, we believe, bring Christmas joy to the widening circle of "Luther Readers." In its opening paragraph Luther says: "Paul, in Romans 12, 7-8, devotes the office of the ministry to two things, doctrine and exhortation. The doctrinal part consists in preaching truths not generally knov/n; in instructing and enlightening the people. Exhortation is inciting and urging to duties already well understood." By example as well as precept Luther did both. He repeatedly warns against neglecting either. Christian knowledge and zeal, teaching and exhorting, go together and develop a bal- anced Christianity. Recently at a large young people's convention one asked, "What would be the state of things if all Lutherans lived the simple lessons of the five parts of their catechism?" The answer came, "They would be in paradise." The "Epistle Postil" contains sermons of exhortation and admonition, and are timely both for the individual life and for the work of the Church in evangelization at home and abroad.

Pastors who preach in two languages generally use English in the evening and as they preach on the Gospel texts in the morning these epistle serm^ons will be especially helpful in the evening serv- ices to all pastors who strive not for new truths, but to put old, familiar truths in the plainest and strongest English. Luther wrote these sermons as models for the preachers of his day, models they are now, and miodels they ought to be until God raises up a greater preacher. They will aid in making English Lutheran preaching and teaching easy for pastors overburdened not only by large pas- torates, but by two languages in their large fields.

It is a cherished hope that these practical spiritual writings, teaching true faith in God and right love to our neighbor, may, like "Lutherans In All Lands/' contribute to the literature of inner missions. Men like Spener, Wichern, Fliedner and Von Bodel- schwingh, developed inner missions on the foundation laid by Luther's writings in the hearts of the Germ.an people. The last branch or division of inner missions is literature. This, like all Lutheran literature, must be based on the Luther literature.

For the history of the writing of these serm.ons the reader is re- fered to volumes 10, 11, 12 and 13 of the Gospel sermons of the English Luther.

The German text will be readily found in the 12th volume of the Walch and the St. Louis Walch editions, and in the 7th volume of the Erlangen edition.

Due acknowledgement is hereby made of aid received from the translation of Pastor Ambrose Henkel and published in 1869 at New Market, Virginia.

With profound gratitude to the God of all grace for his rich blessings upon this undertaking since its beginning and with the prayer that the same may continue and finally crown the work in every way with success, this volume is now sent forth on its mis- sion of service for the glory of the triune God and the uplifting of fallen man. J. N. LENKER.

Lutheran Home for Young Women,

Minneapolis, Minn., November 28, 1908.

Contents.

Page.

-First Sunday in Advent. — An Exhortation to Good Works. The Day of Grace. Romans 13, 11-14 9

Second Sunday in Advent. — Exhortation to Bear v^ith the Weak. The Word of Hope. Missions to the Heathen. Romans 15, 4-13 28

Third Sunday in Advent. — Stewards of God's Mys- teries. Faithfulness in Stewards. Man's Judgment and God's. 1 Corinthians 4, 1-5 64

■Fourth Sunday in Advent. — A Christian's Conduct to- ward God and Man. Prayer. The Peace of God. Philippians 4, 4-7 93

First Christmas Sermon. — The Appearing of the Grace of God. Ungodliness. Worldly Lusts. The Chris- tian Life. Titus 2, 11-15 113

»^Second Christmas Sermon. — God's Grace Received and Good Wofks to Our Neighbor. Titus 3, 4-8 142

Third Christmas Sermon. — The Divinity of Christ. He- brews 1, 1-12 166

. St. Stephen's Day. — Stephen an Example of Christian Faith, Zeal and Love. Building Churches. Author- ity of Laymen to Preach. Acts 6, 8-14 194

St. John's Day. — Exhortation to Piety and Righteous- ness. Ecclesiasticus 15, 1-8 212

. Sunday After Christmas. — The People of Law and of Grace. Galatians 4, 1-7 224

-New Year's Day. — The Law and Its Works. Faith.

Unity in Christ. Galatians 3, 23-29 267

Epiphany. — The Conversion of the Heathen. The True

Light. Isaiah 60, 1-6 311

7

^ftrst Sunba^ in Ebvent

Epistle Text: Romans 13, 11-14.

11 And this, knowing the season, that already it is time for you to awake out of sleep : for now is salvation nearer to us than when we first believed. 12 The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. 13 Let us walk becomingly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. 14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.

AN EXHORTATION TO GOOD WORKS.

1. This epistle lesson treats not of faith, but of its fruits, or works. It teaches how a Christian should conduct him- self outwardly in his relations to other men upon earth. But how we should walk in the spirit before God, comes under the head of faith. Of faith Paul treats comprehensive- ly and in apostolic manner in the chapters preceding this text. A close consideration of our passage shows it to be not didactic ; rather it is meant to incite, to exhort, urge and arouse souls already aware of their duty. Paul in Romans 12, 7-8 devotes the office of the ministry to two things, doc- trine and exhortation. The doctrinal part consists in preaching truths not generally known; in instructing and enlightening the people. Exhortation is inciting and urging to duties already well understood. Necessarily both obliga- tions claim the attention of the minister, and hence Paul takes up both.

2. For the sake of effect and emphasis the apostle in his

9

10 LUTHER'S EPISTLE SERMONS.

admonition employs pleasing figures and makes an eloquent appeal. He introduces certain words^ — "Armor," "work," "sleep," "awake," "darkness," "light," "day," "night"— which are purely figurative, intended to convey other than a literal and native meaning. Ke has no reference here to the things they ordinarily stand for. The v^ords are employed as similes, to help us grasp the spiritual thought. The mean- ing is : Since for sake of temporal gain men rise from sleep, put aside the things of darkness and take up the day's work v/hen night has given place to morning, how miuch greater the necessity for us to av/ake from our spiritual sleep, to cast off the things of darkness and enter upon the works of light, since our night has passed and our day breaks.

3. "Sleep" here stands for the works of wickedness and unbelief. For sleep is properly incident to the night time; and then, too, the explanation is given in the added words: "Let us cast off the works of darkness." Similarly in the thought of awakening and rising are suggested the works of faith and piety. Rising from sleep is naturally an event of the morning. Relative to the same conception are Paul's words in First Thessalonians 5, 4-10: "But ye, brethren, are not in darkness ... ye are all sons of light, and sons of the day : we are not of the night, nor of darkness ; so then let us not sleep, as do the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that are drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God appointed us not unto wrath, but unto the obtain- ing of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live to- gether with him."

4. Paul, of course, is here not enjoining against physical sleep. His contrasting figures of sleep and wakefulness are used as illustrations of spiritual lethargy and activity — the godly and the ungodly life. In short, his conception here of rising out of sleep is the same as that expressed in his dec- laration (Tit 2, 11-13): "For the grace of God hath ap-

FIRST SUNDAY IN ADVENT. 1 1

peared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world; looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ." That which in the passage just quoted is called ''denying ungod- liness and worldly lusts," is here in our text described as a rising from sleep; and the "sober, righteous, godly life" is the waking and the putting on the armor of light; while the appearing of grace is the day and the light, as we shall hear.

5. Now, note the analogy between natural and spiritual sleep. The sleeper sees nothing about him; he is not sen- sitive to any of earth's realities. In the midst of them he lies as one dead, useless ; as without power or purpose. Though having life in himself he is practically dead to all outside. Moreover, his mind is occupied, not with realities, but with dreams, wherein he beholds mere images, vain forms, of the real; and he is foolish enough to think them t|-ue. But when he wakes, these illusions or dreams vanish. Then he begins to occupy himself with realities; phantoms are discarded.

6. So it is in the spiritual life. The ungodly individual sleeps. He is in a sense dead in the sight of God. He does not recognize — is not sensitive to — the real spiritual bless- ings extended him through the Gospel ; he regards them as valueless. For these blessings are only to be recognized by the believing heart ; they are concealed from the natural man. The ungodly individual is occupied with temporal, transitory things, such as luxury and honor, which are to eternal life and joy as dream images are to flesh-and-blood creatures.

When the unbeliever awakes to faith, the transitory things of earth will pass from his contemplation, and their futility will appear. In relation to this subject Psalm 76, 5, reads : "The stouthearted are made a spoil, they have slept their sleep ; and none of the men of might have found their hands." And Psalm 73, 20: "As a dream v/hen one av/ak-

12 LUTHER'S EPISTLE SERMONS.

eth, so, O Lord, when thou av/akest, thou wilt despise their image." Also Isaiah 29, 8 : "And it shall be as when a hun- gry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty : or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion.'*

But is it not showing altogether too much contempt for worldly power, wealth, pleasure and honor to compare them to dreams — to dream images? Who has courage to declare kings and princes, wealth, pleasure and power but creations of a dream, in the face of the mad rage of earth after such things? The reason for such conduct is failure to rise from sleep and by faith behold the light.

"For now is salvation nearer to us than when we first believed."

7. What do these words imply? Did we believe before, or have v/e now ceased to believe? Right here we must know that, as Paul in Romans 1, 2-3 says, God through his prophets promised in the holy Scriptures the Gospel of his Son Jesus Christ our Lord, through whom all the wxjrld was to be saved. The word to Abraham reads: "In thy seed shall all the nations of the earth be blessed." Gen. 22, 18. The blessing here promised to the patriarch, in his seed, is simply that grace and salvation in Christ which the Gos- pel presents to the whole world, as Paul declares in the fourth chapter of Romans and the fourth of Galatians. For Christ is the seed of Abraham, his own flesh and blood, and in Christ all believing inquirers will be blessed.

8. This promise to the patriarch v^^as later more minutely set forth and more widely circulated by the prophets. All of them wrote of the advent of Christ, and his grace and Gospel, as Peter in Acts 3, 18-24 says: The divine promise was believed by the saints prior to the birth of Christ ; thus, through the coming Messiah they were preserved and saved by faith. Christ himself (Lk 16, 22) pictures the promise under the figure of Abraham's bosom, into which all saintsk from the time of Abraham to Christ's time, were gathered.

FIRST SUNDAY IN ADVENT. 13

Thus is explained Paul's declaration, "Now is salvation nearer to us than when we first believed." He means prac- tically : "The promise of God to Abraham is not a thing for future fulfilment; it is already fulfilled. Christ is come. The Gospel has been revealed and the blessing distributed throughout the world. All that we waited for in the prom- ise, believing, is here." The sentence has reference to the spiritual day Paul later speaks of — the rising light of the Gospel ; as we shall hear.

D. But faith is not abolished in the fulfilment of the promise; rather it is established. As they of former time believed in the future fulfilm.ent, we believe now in the com- pleted fulfilment. Faith, in the two instances, is essentially the same, but one belief succeeds the other as fulfilment succeeds promise. For in both cases faith is based on the seed of Abraham; that is, on Christ. In one instance it pre- cedes his advent and in the other follows. He who would now, like the Jews, believe in a Christ yet to come, as if the promise were still unfulfilled, would be condemned. For he would make God a liar in holding that his word is un- redeemed, contrary to fact. Were the promuse not fulfilled, our salvation would still be far off ; we would have to wait its future accomplishment.

10. Having in mind faith under these tv/o conditions, Paul asserts in Romans 1, 17: "In the Gospel is revealed a righteousness of God from faith unto faith." What is meant by the phrase "from faith unto faith"? Simply that we must now believe not only in the promise but in its past fulfilment. For though the faith of the fathers is one with our faith, they trusting in a Christ to com.e and we in a Christ revealed, yet the Gospel leads from the former faith to the latter. It is now necessary to believe not only the promise, but also its fulfilment. Abraham and the ancients were not called upon to believe in accomplished fulfilment, though they had the same Christ with us. There is one faith, one spirit, one Christ, one community of saints; but they preceded, while we come after, Christ.

11. Thus we — the fathers and ourselves — have had and

14 LUTHER'S EPISTLE SERMONS.

Still have a common faith in the one Christ, but under dif- ferent conditions. Because of this common faith in the Mes- siah, we speak of their act of faith as our own, notwith- standing we were not alive in their day. And similarly, when they make mention of hearing, seeing and believing Christ, the reference is to ourselves, in whose day they live not. David says (Ps 8, 3) : "When I consider thy heavens, the work of thy fingers," that is, the apostles. Yet David did not live to see their day. And (Ps 9, 2) : "I will be glad and exult in thee; I will sing praise to thy name, O Thou Most High." And there are many similar passages where one individual speaks in the person of another in consequence of a common faith whereby believers unite in Christ as one body,

12. Paul's statement "Nov/ is salvation nearer to us than when we first believed" cannot be understood to refer to nearness of possession. For the fathers had the same faith and the same Christ with us, and Christ was equally near to them. Hebrews 13, 8 says, "Jesus Christ is the same yesterday and today, yea and for ever." That is, Christ ex- ists from the beginning of the world to all time, and through him and in him all are preserved. To him of strongest faith Christ is nearest ; and from him who least believes, is salva- tion farthest, so far as personal possession of it goes. Paul's reference here is to nearness of the revelation of sal- vation. When Christ came the promise was fulfilled. The Gospel was revealed to the world. Through Christ's com- ing it was publicly preached to all men. In recognition of these things, the apostle says: "Salvation is nearer to us" than when unrevealed and unfulfilled in the promise. In Titus 2, 11, it is said: "For the grace of God hath appeared, bringing salvation." In other words, God's grace is revealed and publicly proclaimed ; though the saints who lived prior to its manifestation nevertheless possessed it.

13. So the Scriptures teach the coming of Christ, not- withstanding he was already present to the fathers. How- ever, he was not publicly proclaimed to mankind until after his resurrection from the dead. It is of this coming in the

FIRST SUNDAY IN ADVENT. 15

Gospel the Scriptures for the most part teach. Incident to this revelation he came in human form. The taking upon himself of humanity v/ould have profited no one had it not meant the proclamation of the Gospel. The Gospel was to present him to the whole world, revealing the fact that he became man for the sake of imparting the blessing to all who, accepting the Gospel, should believe in him, Paul tells us (Rom 1, 2) the Gospel was promised of God; from which we may infer God placed more emphasis upon the Gospel, the public revelation of Christ through the Word, than upon his physical birth, his advent in human form. God's pur- pose was concerning the Gospel and our faith, and he per- mitted his Son to assume humanity for the sake of m.aking possible the preaching of the Gospel of Christ ; that through the revealed Word salvation in Christ might be brought near — might come — to all the world.

14. Some have presented four different forms of Christ's advent, adapted to the four Sundays in Advent. But the most vital form of his coming, that upon which all efficacy depends, the coming to which Paul here refers, they have failed to recognize. They knov/ not what constitutes the Gospel, nor for what purpose it was given. Despite their much talk about the advent of Christ, they thrust him from us farther than heaven is from earth. How can Christ profit us unless he be embraced by faith? But how can he be embraced by faith where the Gospel is not preached?

THE DAY OF GRACE. "The night is far spent, and the day is at hand.'*

15. This is equivalent to saying "salvation is near to us." By the word "day" Paul means the Gospel; the Gos- pel is like day in that it enlightens the heart or soul. Now, day having broken, salvation is near to us. In other words, Christ and his grace, promised to Abraham, are now re- vealed; they are preached in all the v/orld, enlightening mankind, awakening us from sleep and making manifest the true, eternal blessings, that we may occupy ourselves with the Gospel of Christ and walk honorably in the day. By the v/ord "night" we are to understand all doctrines

16 LUTHER'S EPISTLE SERMONS.

apart from the GospeL For there is no other saving doc- trine ; all else is night and darkness.

16. Notice carefully Paul's v^rords. He designates the most beautiful and vivifying time of the day — the delightful, joyous dawn, the hour of sunrise. Then the night has passed and the day broken. In response to the morning dawn, birds sing, beasts arouse themselves and all humanity arises. At daybreak, v/hen the sky is red in the east, the world is apparently new and all things reanimated. In many places in the Scriptures, the comforting, vivifying preaching of the Gospel is com.pared to the m.orning dav/n, to the rising of the sun ; sometimes the figure is implied and sometimes plainly expressed, as here where Paul styles the Gospel the breaking day. Again, Psalm 110, 3: "Thy people offer themselves willingly in the day of thy power, in holy array: out of the womb of the morning thou hast the dew of thy youth." Here the Gospel is plainly denominated the womb of the m.orning, the day of Christ's power, v/nere- in, as the dew is born of the morning, we are conceived and born children of Christ; and by no work of man, but from heaven and through the Holy Spirit's grace.

17. This Gospel day is produced by the glorious Sun Jesus Christ. Hence Malachi calls him the Sun of Right- eousness, saying, "But unto you that fear my name shall the Sun of Righteousness arise with healing in its wings." MaL 4, 2. All believers in Christ receive the light of his grace, and righteousness, and shall rejoice in the shelter of his wings. Again in Psalm 118, 24, we read: "This is the day which Jehovah hath made; v/e will rejoice and be glad in it." The meaning is : The natural sun makes the natural day, but the Lord himself is the author of the spiritual day. Christ is the Sun, the source of the Gospel day. From him the Gospel brightness shines throughout the world. John 9, 5 reads : "I am the light of the world."

18. Psalm 19, 1 beautifully describes Christ the Sun, and the Gospel day: "The heavens declare the glory of God." As the natural heavens bring the sun and the day, and the sun is in the heavens, so the apostles in their preaching

FIRST SUNDAY IN ADVENT. , 17

possess and bring to us the real Sun, Christ. The Psalm continues: "In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens, and his circuit unto the ends of it; and there is nothing hid from the heat thereof." It all refers to the beautiful daybreak of the Gospel. Scripture sublimely exalts the Gospel day, for it is the source of life, joy, pleasure and energy, and brings all good. Hence the name "Gospel" — joyful news.

19. Who can enumerate the things revealed to us by this day — by the Gospel? It teaches us everything — the nature of God, of ourselves, and what has been and is to be in regard to heaven, hell and earth, to angels and devils. It enables us to know how to conduct ourselves in relation to these — whence we are and v/hither we go. But, being de- ceived by the devil, we forsake the light of day and seek to find truth among philosophers and heathen totally ignorant of such matters. In permitting ourselves to be blinded by human doctrines, we return to the night. Whatsoever is not the Gospel day surely cannot be light. Otherwise Paul, and in fact all Scripture, would not urge that day upon us and pronounce everything else night.

20. Our disposition to run counter to the perfectly plain teachings of Scripture and seek inferior light, when the Lord declares him.self the Light and Sun of the world, must result from our having incurred the displeasure of Provi- dence. Had we no other evidence that the high schools of the Pope are the devil's abominable fostering-places of har- lots and knaves, the fact is amply plain in the way they shamelessly introduce and extol Aristotle, the inferior light, exercising themselves in him more than in Christ; rather they exercise themselves wholly in Aristotle and not at all in Christ.

"Let us therefore cast off the works of darkness, and let us put on the armor of light."

21. As Christ is the Sun and the Gospel is the day, so faith is the light, or the seeing and watching on that day.

18 LUTHER'S EPISTLE SERMONS.

We are not profited by the shining of the sun, and the day it produces, if our eyes fail to perceive its light. Similarly, though the Gospel is revealed, and proclaims Christ to the world, it enlightens none but those v/ho receive it, who have risen from sleep through the agency of the light of faith. They who sleep are not affected by the sun and the day; they receive no light therefrom, and see as little as if there were neither sun nor day. It is to our day Paul refers when he says : "Dear brethren, knowing the season, that already it is time for you to awake out of sleep, etc." Though the hour is one of spiritual opportunity, it has been revealed in secular time, and is daily being revealed. In the light of our spiritual knowledge we are to rise from sleep and lay aside the works of darkness. Thus it is plain Paul is not addressing unbelievers. As before said, he is not here teach- ing the doctrine of faith, but its works and fruits. He tells the Romans they know the time is at hand, that the night is past and the day has broken.

22. Do you ask, Why this passage to believers? As al- ready stated, preaching is twofold in character : it may teach or it may incite and exhort. No one ever gets to the point of knowledge where it is not necessary to admonish him — continually to urge him — to new reflections upon what he al- ready knows; for there is danger of his untiring enemies — • the devil, the world and the flesh — wearying him and caus- ing him to become negligent, and ultimately lulling him to sleep. Peter says (1 Pet 5, 8) : "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may de- vour." In consequence of this fact, he says: "Be sober, be watchful." Similarly Paul's thought here is that since the devil, the world and the flesh cease not to assail us, there should be continuous exhorting and impelling to vigi- lance and activity. Hence the Holy Spirit is called the Paraclete, the Comforter or Helper, who incites and urges to good.

23. Hence Paul's appropriate choice of words. Not the works of darkness but the works of light he terms "armor." And why "armor" rather than "works"? Doubtless to teach

FIRST SUNDAY IN ADVENT. 19

that only at the cost of conflicts, pain, labor and danger will the truly v/atchful and godly life be maintained; for these three powerful enemies, the devil, the world and the flesh, unceasingly oppose us day and night. Hence Job (ch 7, 1) regards the life of man on earth as a life of trial and warfare. Now, it is no easy thing to stand always in battle array during the whole of life. Good trumpets and bugles are necessary preaching and exhortation of the sort to enable us valiantly to maintain our position in battle. Good works are armor: evil works are not; unless, indeed, v/e submit and give them control over us. Then they likewise become armor. Paul says, "Neither present your members unto sin as instruments of unrighteousness" (Rom 6, 13), meaning: Let not the works of darkness get such control of you as to render your members v/eapons of unrighteousness.

24. Now, as already made plain, the word 'light" here carries the thought of "faith." The light of faith, in the Gospel day, shines from Christ the Sun into our hearts. The armor of light, then, is simply the works of faith. On the other hand, "darkness" is unbelief; it reigns in the absence of the Gospel and of Christ, through the instrumentality of the doctrines of men — of human reason — instigated by the devil. The "works of darkness" are, therefore, the "works of unbelief." As Christ is Lord and Ruler in the realm of that illuminating faith, so, as Paul says (Eph 6, 12), the devil is ruler of this darkness; that is, over unbelievers. For he says again (2 Cor 4, 3-4) : "And even if our gospel is veiled, it is veiled in them that perish: in whom the god of this world [that is, the devil] hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ . . . should not dawn upon them." The char- acter of the two kinds of works, however, will be discussed later.

"Let us walk, becomingly (honestly), as in the day."

25. Works of darkness are not wrought in the day. Fear of being shamed before men makes one conduct himself hon- orably. The proverbial expression "shameless night" is a true one. Works we are ashamed to perform in the day are

20 LUTHER'S EPISTLE SERMONS.

wrought in the night. The day, being shamefaced, con- strains us to v/alk honorably. A Christian should so live that he need never be ashamed of the character of his works, though they be revealed to all the world. He whose life and conduct are such as to make him unwilling his deeds should be manifest to everyone, certainly does not live in a Christian manner. In this connection Christ says: "For everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God." Jn 3, 20-21.

26. So you see the urgent necessity for inciting and ex- horting to be vigilant and to put on the arm.or of light. Hov7 miany Christians now could endure the revelation of all their works to the light of day? What kind of Christian life do we hypocrites lead if we cannot endure the exposure of our conduct before men, when it is now exposed to God, his angels and creatures, and on the last day shall be revealed to all? A Christian ought to live as he would be found in the last day before all men. "Walk as children of light, for the fruit of the light is in all goodness and righteousness and truth." Eph 5, 9. "Take thought for things honor- able," not only in the sight of God, but also "in the sight of all men." Rom 12, 17. "For our glorying is this, the testi- mony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom . . . we behaved ourselves in the world." 2 Cor 1, 12.

27. But such a life certainly cannot be maintained in the absence of faith, when faith itself — vigilant, active, valiant faith — ^has enough to do to remain constant, sleepless and unwearied. Essential as it is that doctrine be preached to the illiterate, it is just as essential to exhort the learned not to fall from their incipient right living, under the assaults of raging flesh, subtle world and treacherous devil.

"Not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy."

28. Here Paul enumerates certain works of darkness.

FIRST SUNDAY IN ADVENT. 21

In the beginning of the discourse he alludes to one as "sleep." In First Thessalonians 5, 6, it is written: "Let us not sleep, as do the rest, but let us watch and be sober." Not that the apostle warns against physical sleep ; he means spiritual sleep — unbelief, productive of the works of dark- ness. Yet physical sleep may likewise be an evil work when indulged in from lust and revelling, through indolence and excessive inebriety, to the obstruction of light and the weak- ening of the armor of light. These six works of darkness include all others, such as are enumerated in Galatians 5, 19-21, and Colossians 3, 5 and 8. We will divide them into two general classes, the right hand class and the left hand class. Upon the right are arrayed these four — revelling, drunkenness, chambering and wantonness ; on the left, strife and jealousy. For scripturally, the left side signifies ad- versity and its attendant evils — v/rath, jealousy, and so en. The right side stands for prosperity and its results — rioting, drunkenness, lust, indolence, and the like.

29. Plainl}'', then, Paul means to include under the two mentioned works of darkness — strife and jealousy — all of similar character. For instance, the things enumerated in Ephesians 4, 31, which says: "Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice"; and again in Galatians 5, 19-21, reading: "Now the works of the flesh are . . . enmities, strife, jealousies, wraths, factions, divisions, parties, envyings, drunkenness, revellings and such like." In short, "strife and jealousy" here stand for innumerable evils resulting from wrath, be it in word or deed.

30. Likewise under the four vices — revelling, drunken- ness, indolence and lev/dness — the apostle includes all the vices of unchastity in word or deed, things none would wish to enumerate. The six works mentioned suffice to teach* that he who lives in the darkness of unbelief does not keep himself pure in his neighbor's sight, but is immoderate in all his conduct, toward himself and toward his fellow-man. Further comment on these words is unnecesary. Everyone knows the meaning of "revelling and drunkenness" — excess-

22 LUTHER'S EPISTLE SERMONS.

ive eating and drinking, more for the gratification of ap- petite than for nourishment of the body. Again, it is not hard to understand the reference to idleness in bed-cham.- bers, to lewdness and unchasity. The apostle's words stand for the indulgence of the lusts and appetites of the flesh: excessive sleeping and indolence; every form of un- chastity and sensuality practiced by the satiated, indolent and stupid, in daytime or nighttime, in retirement or else- v/here, privately or publicly — vices that seek material dark- ness and secret places. These vices Paul terms "chamber- ing and wantonness." And the meaning of "strife" and of "jealousy" is generally understood.

PUT ON CHRIST, THE ARMOR OF LIGHT.

• "But put ye on the Lord Jesus Christ."

31. In this admonition to put on Christ, Paul briefly pre- scribes all the armor of light. Christ is "put on" in two ways. First, we may clothe ourselves v/ith his virtues. This is effected through the faith that relies on the fact of Christ having in his death accomplished all for us. For not our righteousness, but the righteousness of Christ, reconciled us to God and redeemed us from sin. This manner of put- ting on Christ is treated of in the doctrine concerning faith; it gives Christ to us as a gift and a pledge. Relative to this topic more will be said in the epistle for New Year's day, Galatians 3, 27: "For as many of you as were baptized into Christ did put on Christ."

32. Secondly, Christ being our example and pattern, whom we are to follow and copy, clothing ourselves in the virtuous garment of his walk, Paul fittingly says we should "put on" Christ. As expressed in First Corinthians 15, 49: "As we have borne the image of the earthy, we shall also bear the image of the heavenly.'* And again (Eph 4, 22-24) : "That ye put away, as concerning your former manner of life, the old man, that waxeth corrupt after the lusts of de- ceit; and that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth."

33. Now, in Christ v/e behold only the true armor of

FIRST SUNDAY IN ADVENT. 23

light. No gormandizing or drunkenness is here ; nothing but fasting, moderation, and restraint of the flesh, incident to labor, exertion, preaching, praying and doing good to m.an- kind. No indolence, apathy or unchastity exists, but true discipline, purity, vigilance, early rising. The fields are couch for him who has neither house, chamber nor bed. With him is no wrath, strife or envying ; rather utter good- ness, love, mercy, patience. Paul presents Christ the ex- ample in a few words where he says (Col 3, 12-15) : "Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuff ering ; forbearing one another, and forgiving each other, if any man have a complaint against any, even as the Lord for- gave you, so also do ye: and above all these things put on love, v^^hich is the bond of perfectness, and let the peace of Christ rule in your hearts, to the which also ye v/ere called in one body; and be ye thankful." Again, in Philippians 2, 5-8, after commanding his flock to love and serve one an- other, he presents as an example the same Christ who be- came servant unto us. He says: "Have this mind in you, which was also in Christ Jesus: v^^ho, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man."

34. Now, the armor of light is, briefly, the good works opposed to gluttony, drunkenness, licentiousness; to in- dolence, strife and envying: such as fasting, watchfulness, prayer, labor, chastity, modesty, temperance, goodness, en- durance of hunger and thirst, of cold and heat. Not to em- ploy/ my own Vv^ords, let us hear Paul's enum.eration of good works in Galatians 5, 22-23 : "The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control." But he makes a still more compre- hensive count in Second Corinthians 6, 1-10: "V/e entreat also that ye receive not the grace of God in vain (for he saith. At an acceptable time I hearkened unto thee, and in a day of salvation did I succor thee : behold, now is the ac-

24 LUTHER'S EPISTLE SERMONS.

ceptable time ; behold, now is the day of salvation) [in other words, For now is salvation nearer to us than when we first believed, and nov/ is the time to awake out of sleep] : giving no occasion of stumbling in anything, that our minis- tration be not blamed; but in everything com.mending our- selves, as ministers of God, in much patience, in aiBictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings ; in pureness, in knowledge, in longsuffering, in kindness, in the Koly Spirit, in love unfeigned, in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left, by glory and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known ; as dying, and behold, we live ; as chastened, and not killed; as sorrowful, yet alwaj/s rejoicing; as poor, yet making many rich; as having nothing, and yet possess- ing all things." V/hat a rich stream of eloquence ßows from Paul's lips! He makes plain enough in what consists the armor of light on the left hand and on the right. To practice these good works is truly putting on Jesus Christ.

35. It is a very beautiful feature in this passage that it presents the very highest example, the Lord himself, when it says, "Put ye on the Lord." Here is a strong incentive. For the individual v^ho can see his master fasting, laboring, watching, enduring hunger and fatigue, while he himself feasts, idles, sleeps, and lives in luxury, must be a scoundrel. What master could tolerate such conduct in a servant? Or what servant would dare attempt such things? We can but blush with shame when v/e behold our unlikcness to Christ.

36. Who can influence to action him who refuses to be warmed and aroused by the example of Christ himself? What is to be accomplished by the rustling of leaves and the sound of words when the thunder-clap of Christ's ex- ample fails to move us? Paul was particular to add the word "Lord," saying, "Put ye on the Lord Jesus Christ." As if to say : "Ye servants, think not yourselves great and exalted. Look upon your Lord, who, though under no ob- ligation, denied himself."

FIRST SUNDAY IN ADVENT. 25

"And make not provision for the fiesh, to fulfil the lusts thereof."

37. Paul here briefly notices tv/o different provisions for the flesh. One is supplying its natural wants — furnishing the body with food and raiment necessary to sustain life and vigor; guarding against enfeebling it and unfitting it for labor by too much restraint.

38. The other provision is a sinful one, the gratification of the lusts and inordinate appetites. This Paul here for- bids. It is conducive to works of darkness. The flesh must be restrained and made subservient to the spirit. It must not dismount its master, but carry him if necessary. Sirach (ch 33, 24) says: "Fodder, a wand, and burdens are for the ass; and bread, correction, and work for a servant." He does not say the animal is to be mistreated or maimed; nor does he say the servant is to be abused or im.prisoned. Thus to the body pertains subjection, labor and whatever is essential to its proper welfare. Paul says of himself: "I buffet my body, and bring it into bondage [subjection]." i Cor 9, 27. He does not say he brings his body to illness or death, but makes it serve in submission to the spirit.

39. Paul adds this last admonition for the sake of two classes of people. One class is represented by them who make natural necessity an excuse to indulge their lusts and gratify their desires. Because of humanity's proneness to such error, many saints, deploring the sin, have often in the attempt to resist it, unduly restrained their bodies. So subtle and deceptive is nature in the matter of its demands and its lusts, no man can wholly handle it; he must live this life in insecurity and concern.

The other class is represented by the blind saints who im.agine the kingdom of God and his righteousness are de- pendent upon the particular meat and drink, clothing and couch, of their own choice. They look no farther than at their individual work in this respect, and fancy that in fast- ing until the brain is disordered, the stomach deranged or the body em.aciated, they have done well. Upon this sub- ject Paul says (1 Cor 8, 8) : "Food will not commend us to,

26 LUTHER'S EPISTLE SERMONS.

God; neither, if we eat not, are we the worse; nor, if we eat, are we the better." Again (Col 2, 18-23): "Let no man rob you of your prize by a voluntary'' humility and worshipping of the angels . . . which things have in- deed a show of wisdom in will-worship, and humility, and severity- to. the body ; but are not of any value against the indulgence of the flesh."

40. Gerson commended the Carthusians for not eating meat, even though debility made meat a necessity. He would deny it even at the cost of life. Thus was the great man deceived by this superstitious, angelic spirituality. What if God judges its votaries as murderers of themselves? Indeed, no orders, statutes or vows contrary to the com- mand of God can rightfully be made ; and if made they would profit no more than would a vow to break one's marriage contract. Certainly God has here in the w^ords of Paul for- bidden such destruction of our own bodies. It is our duty to allow the body all necessary food, whether wine, meat. eggs or anything else ; whether the time be Friday, Sunday, in Lent or after the feast of Easter ; regardless of all orders, traditions and vows, and of the Pope. No prohibition con- trary to God's command can avail, though made by the angels even.

41. This wretched folly of vows has its rise irt darkness and blindness; the looking upon mere works and trusting to be saved by the number and magnitude of them. Paul would make of works "armor of light," and employ them to overcome the works of darkness. Thus far, then, and no farther, should fasting, vigilance and exertion be practiced. Before God it matters not at all whether you eat fish or meat, drink water or wine, wear red or green, do this or that All foods are good creations of God and to be used. Only take heed to be temperate in appropriating them and to ab- stain when it is necessary to the conquest of the works oi darkness. It is imipossible to lay down a common rule of abstinence, for all bodies are not constituted alike. One needs more, another less. Everyone must judge for himself, and must care for his body according to the advice of Paul :

FIRST SUNDAY IN ADVENT. 27

"Make not provision for the flesh, to fulfil the lusts there- of." Had there been any other rule for us, Paul would not have omitted it here.

42. Hence, you see, the ecclesiastical traditions that flatly forbid the eating of meat are contrary to the Gospel. Paul predicts their appearance in First Timothy 4, 1-3, where he says : "But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, through the hy- pocrisy of men that speak lies, branded in their own con- science as with a hot iron; forbidding to marry, and com- manding to abstain from meats, which God created to be re- ceived with thanksgiving." That these words have reference to ecclesiastical orders and those of the entire Papacy, no one can deny. They are plain. Hence the nature of papis- tical works is manifest.

43. Also you will note here Paul does not sanction the fanatical devotion of certain effeminate saints who set apart to themselves particular days for fasting, as a special service to God, one for this saint, another for that. These are all blind paths, leading us to base our blessings on works. Without distinction of days and meats, our lives should be temperate and sober throughout. If good works are to be our armor of light, and if the entire life is to be pure and chaste, we must never lay off the arms of defense, but always be found sober, temperate, vigilant, energetic. These fanatical saints, however, fast one day on bread and water and then eat and drink to excess every day for one-fourth of the year. Again, some fast from food in the evening but drink immoderately. And who can mention all the folly and works of darkness originating from regarding works for the sake of the efforts themselves and not for the purpose they serve. Men convert the armor of good works into a mirror, fasting without knowing the reason for abstinence. They are like those who bear a sword merely to look at, and when assailed do not use it. This is enough on today's epistle lesson.

Seconb Sunba^ in Hbvent

Epistle Text: Romans 15, 4-13.

4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope. 5 Now the God of patience and of comfort grant you to be of the same mind one v/ith another according to Christ Jesus: 6 that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, even as Christ also received you, to the glory of God. 8 For I say that Christ hath been miade a minister of the cir- cumcision for the truth of God, that he might confirm the promises given unto the fathers, 9 and that the Gentiles might glorify God for his mercy; as it is written.

Therefore will I give praise unto thee among the Gentiles,

And sing unto thy nam.e.

10 And again he saith,

Rejoice, ye Gentiles, with his people.

11 And again.

Praise the Lord, all ye Gentiles; And let all the peoples praise him.

12 And again, Isaiah saith,

There shall be the root of Jesse,

And he that ariseth to rule over the Gentiles ;

On him shall the Gentiles hope.

13 Now the God of hope fill you v/ith all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.

EXHORTATION TO BEAR WITH THE WEAK. 1. It is quite probable the individual who arranged this epistle text knew little about Paul. He includes in the

28

SECOND SUNDAY IN ADVENT. 29

selection more than pertains to the theme. The beginning — "Whatsoever things were written," etc. — relates to what goes before. The text should have begun with the words, *'Now the God of patience." It is necessary to a clear and methodical understanding of the passage that we remember this : the Rom.ans to whom the apostle writes were converts to Christianity from both Jev^s and gentiles. At that time there were many Jews living in all countries, and especially were they found in Rome, as we learn from the seventeenth and eighteenth chapters of the Acts of the Apostles. Having properly inculcated the doctrines of faith and of good works all through the epistle, the apostle in conclusion introduces several exhortations to the Rom.ans to preserve harmony in faith and in good works, removing what might be productive of discord and subversive to unity of the Spirit. There are two difficulties which today as in all times strongly militate against the unity of the Spirit, against faith and good works. They must here be carefully noted and described.

2. The first difficulty was this: Some Jewish converts feared that deviating from formier customs would be com- mitting sin. Notwithstanding they had been taught the New Testament freedom regarding meats, days, clothing, vessels, persons, conditions, customs; that only faith renders us righteous in God's sight; and that the restrictions of the Law concerning the eating of flesh and lish, concerning holi- days, places, vessels, vvere entirely abolished; yet so com- pletely fettered by old customs v/ere their weak consciences and imperfect faith, they could not exercise such liberties. Again, both Jews and gentiles, in consequence of this sam.e disordered idea, could not venture to eat of bread and meat« offered to idols by unbelievers, though sold in the public mar- ket. They im.agined that to eat thereof was to honor the idols and deny Christ, when in fact the act had no sig- nificance. For all kinds of food are clean, and good crea- tures of God, v/nether in the hands of heathen or Christians, whether offered to God or to the devil.

3. The second difficulty was this : They of better under- standing and stronger faith had not sufficient regard for the

30 LUTHER'S EPISTLE SERMONS.

weak, but exercised their liberty indiscreetly, offending the weak by eating and drinking without discrimination what- ever was set before them. Not that there was any wrong in the act so far as the food was concerned; the wrong con- sisted in their indiscretion in causing the weak to err through the act. For the latter, beholding, could neither agree with them nor dissent from them. Had they thought to consent, their weak consciences would have interposed, protesting, "It is sinful; do it not." Had they thought to dissent, con- science again would have interposed, objecting, "You are not Christians for you do not as other Christians do; your faith must be false." Thus they could neither do one thing nor the other without opposing conscience. Now, to violate conscience is equivalent to violating faith, and is a grievous sin.

4. Paul here teaches us to have patience and bear with the weak, and not to conduct ourselves carelessly before them; rather to agree vAth them — become weak with them — until they grow stronger in the faith and recognize their liberty. We are to guard against creating discord in faith over the subject of meats and drinks or any other temporal thing.

The apostle, however, discriminates upon this point, for in general his teaching recognizes two classes of individuals to be considered in the matter. One consists of those weak in the faith, of whom we have already spoken. It is to this class alone Paul here refers. They are good, pious, common people, willingly doing better w"hen they have the knowl- edge or power. They are not tenacious of their opinions; the trouble lies altogether in weakness of conscience and lack of faith. They are unable to extricate themselves from prevailing doctrines and customs. The other class are ob- stinate. Not satisfied to enjoy liberty of conduct for them- selves, they must enforce it upon others, constraining them to their own practices. They claim that because certain liberty is permissible, it must be enjoined. They will not listen to real truth in the matter of Christian liberty, but strive against it. They are to blame for the weakness of the

SECOND SUNDAY IN ADVENT. 31

first class. For their doctrine disregards the weak con- sciences and misleads them into the belief that certain con- duct is essential. This domineering class delight in bringing simple consciences into subjection to their demands. Paul does not here refer to that manner of people ; no, but he else- where teaches us to faithfully oppose them and alv/ays do the opposite. Titus 1.

5. The best rule to follow in such matters is the rule of love. You should hold the same attitude toward these tv/o classes that you would toward a v/oli and a sheep. Suppose a wolf v/ere to wound almost fatally a sheep, and you were to proceed with rage against the sheep, declaring it to be wrong in being wounded, that it should be sound; and you were violently to compel it to follow the other sheep to the pasture and to the fold, giving it no special care ; would not all men declare you inconsiderate? The sheep might well say: "Certainly it is wrong for me to be wounded, and unquestionably I ought to be sound; but direct your anger toward the inflicter of my wounds, and assist in my re- covery." So should these Romans have done and have faith- fully repelled the wolf-like teachers. At the same time, the consciences weakened and discouraged by false doctrines should have received consideration. The Church at Rome ought not to have denounced nor ignored them, but rather to have carefully healed their spiritual disorder and ultimately eradicated the wrong doctrines, in patience bearing with their weak brethren lest they should cause them to err.

6. Now, the circumstance Paul here speaks of has long since passed, and the law of Moses concerning meats, drinks, apparel, place, and so on, is no longer pertinent; yet another has been introduced in its stead, causing even greater trouble, and Paul's doctrine on this point is more necessary now than then. There is today established by the Pope and the clergy a world-wide system of human devices in regard to meats and drinks, apparel and place, days and seasons, persons and orders, customs and performances, so elaborate that one can scarce eat a morsel, drink a drop, or open his eyes even, but there is a law concerning the act. Thus is

32 LUTHER'S EPISTLE SERMONS.

our liberty usurped. Particularly is it true in convents and cloisters, where it is unanimously contended that we must be clothed and shorn in a certain way, must conduct our- selves by certain rules, and m.ust not eat this meat, drink that drink, and so on, lest we sin by disobedience. There obedience to human doctrines has been exalted to the point of highest esteem. The monks and nuns regard it the foundation, the corner-stone, of their religion, and base upon it their souls' salvation.

7. No one v/ill open his eyes to the fact that mere hu- man devices and doctrines are ensnaring souls, weakening consciences, dissipating Christian liberty and faith, and re- plenishing helL Wolves! wolves! How abominably, aw- fully, murderous, how harassing and destructive, are these things the world over! This matter of obedience to human doctrine has never been agitated sufficiently to discover weak consciences. No one has opposed in word or act the teachings harmful to them. Whosoever has deviated from the doctrines has been condemned, and denounced as an apos- tate, a roving monk, an abandoned Christian. Thus forcibly have the sheep not only been enfeebled, but driven into the jaws of the wolf. Oh, the v^rath, the indignation, the dis- pleasure, of the Divine Majesty!

8. If now, by the mercy of God, these papistical doctrines should be recognized as merely human, as false and as- sumed, things God has not commanded ; and if some were to have courage enough to depart from custom in the matter of masses, prayers, garb, meats, and to maintain their Chris- tian liberty according to the Gospel, the two classes referred to would take offense. The first, the Papists, would rant and rage, making loud outcry: "Our teachings must be observed ! Ke who disregards them is a heretic, a heathen, a Jew, and disobedient to the Church." They would con- tinue to cry "Obedience to the Church!" solely for the sake of retaining in fetters and spiritual death the consciences which, as they have been taught to do, regard their obedi- ence as unto the Church, when in reality it is unto mere papistical knavery and satanic devices, things whereby many

SECOND SUNDAY IN ADVENT. 33

saints, even, have been misled and deceived; St. Francis, for instance, and others. ^

The second class — the v/eak — in the face of the others' outcry and of their ov/n established custom, would err, being puzzled as to whose doctrine to accept, though sincerely de- sirous to follow the right. But v/hatever course they might take, conscience would oppose them. Should they essay to accept our Christian liberty, their own established custom and the outcry of the Papists v/ould deter them. Their con- sciences bound by these two restraints, they would not dare deviate from the old way lest they oppose God. On the other hand, should they not accept our Christian liberty, they would again fear they were opposing the God we pro- claim. Whither, then, shall flee the poor, weak conscience over whom Christ and the devil contend?

9. To this situation Paul's teaching appropriately ap- plies. The doctrine of the devil and his Papists is wholly destitute of compassion. In violent rage it compels immedi- ate retraction from our doctrine of liberty. It excommuni- cates and curses the offender, casting him. down four thou- sand miles belov/ hell, if he does not recant in the twinkling of an eye and renounce every letter and tittle of his belief. From the fact of the rage manifested, as v/ell as from the fruit of papistical doctrine, we perceive who is its author. The teaching of Christ, however, does not so. It calls not for summary rejection of the individual who fails to quickly retract and readily desist when found to err in faith; not- withstanding there is more reason it should than in the case of papal teaching. Recognizing the weak and wounded condition of the offender, Christ's doctrine comes in a friend- ly way, teaching the real truth about human laws — that of Christian liberty. R is patient, bearing with him who does not immediately abandon his erroneous ways, and giving him time to learn to forsake them. It allows him to do the best he can, according to what he has been used to, until he is made whole and clearly perceives the truth.

10. Therefore, the Christian must on this point discrim- inate between the two classes mentioned. The weak should

34 LUTHER'S EPISTLE SERMONS.

receive his kindly and patient instruction, but the roving, ranting kind are to meet with his earnest opposition. Let him teach and perform everything calculated to annoy and oppose the latter, and quietly omit whatever is pleasing to them, and let him honor their ban with a great easel-box. This is the consistent course of Christian love. It is the treatment every man desires for himself. Were any one of us m.isled by a weak conscience, he would desire a little time to retrieve instead of being precipitately cut off from the Church. He v/ould like to be kindly instructed, to be borne with for a while and to be delivered from the wolves. Such is Christ's conduct toward us, and such does he desire our conduct toward one another to be.

11. The second cause of discord Paul also removes. There is, and always will be, among Christ's followers a class who are weak and sickly in good works, just as the first were defective in faith. We have, then, two kinds of invalid Christians — those affected inwardly, in faith and conscience ; and those outwardly unsound, in v/orks and de- portment. Christ desires none of them to be rejected, but would have all received. He would give Christian love abundant opportunity to exercise itself, to heal its neigh- bors, to do them good and to bear with them, in matters in- ward and outward — in faith and conduct. The weak in conduct are they who som.etimes fall into open sin ; or again they who are called in German "wunderliche Koepfe und Seltsame," people easily irritated or with other shortcomings which make it difficult to get along with them. Especially have we instances among husbands and wives, masters and servants, rulers and subjects.

12. Now, where Paul's Christian doctrine does not ob- tain, naturally each individual forgets the beam in his own eye and perceives only the mote in his neighbor's. One will not bear with the faults of the other ; each requires per- fection of his fellow. Hence they reflect upon each other's conduct. One resorts to this subterfuge, the other to that, to evade the harassing censure and displeasure of his neigh- bor. He who can, cuts the other's acquaintance, drops

SECOND SUNDAY IN ADVENT. 35

him, and then justifies himself with the excuse that his mo- tive was love of righteousness; that he did not want to as- sociate with wicked persons, but desired the company of only the good and godly like himself.

13. This evil holds sway chiefly in individuals ranking more or less high in the estimation of their fellows, who lead respectable lives and are particularly favored. These puff themselves up and put on airs. Whoever is not just like them is held in disgrace, in disparagement and contempt. Only themselves are worthy of admiration. But he who measures up to them, whose life is equally respectable — ah ! he is righteous and a good friend ; with him they can associ- ate with perfect satisfaction to themselves as individuals who love only righteousness and the righteous, and hate nothing but wickedness and the wicked. They are not aware of the secret satanical pride in the inmost recesses of their hearts, which pride is the very reason they haughtily and meanly despise their neighbors for their imperfections.

14. Love of virtue and hatred of vice may spring from two different motives; one heathenish, the other Christian. Christ, too, is an enemy to sin and a friend to righteousness. Psalms 45, 7 says of him, "Thou hast loved righteousness, and hated wickedness.'* And this saying does not conflict v/ith Moses' declaration concerning Christ, "Dilexit popu- los," Yea, he loveth the people." Deut 33, 3. But heathen love of virtue and hatred of vice, like the unreasoning swine, in- discriminately roots up and tosses together vices and vir- tues, regardless of the individual; truly a friend to no one but itself. This truth is evident from the fact that so long and so far as virtue adorns the individual, so long and so far heathenism loves him and is interested in him ; but when virtue is lacking, the individual is rejected.

15. Now, the Christian hatred of sin discriminates be- tween the vices and the individual. It endeavors to exter- minate only the former and to preserve the latter. It does not flee from, evade, reject nor despise anyone; rather it receives every man, takes a warm interest in him and ac- cords him treatment calculated to relieve him o-f his vices.

36 LUTHER'S EPISTLE SERMONS.

It admonishes, instructs and prays for him. It patiently bears with him. It does only as the doer would be done by in circumstances of like infirmities.

16. The Christian's whole purpose in life is to be useful to mankind; not to cast out the individual, but to extermi- nate his vices. This we cannot do if we refuse to tolerate the faulty person. It would be a very inconsistent case of char- ity in which you should desire to feed the hungry, satisfy the thirsty, clothe the naked, visit the sick, but at the same time should not permit the hungering, the thirsting, the naked and the sick to approach you. But just so your un- willingness to tolerate a wicked or faulty person is inconsist- ent with your willingness to help him, or to aid him to godly living.

17. Let us learn from this that the life of Christian love does not consist in seeking godly, upright, holy individuals, but in making them godly, upright and holy. Let this be the Christian's earthly labor, v/hether it calls for admonition, prayer, patience or other exercise. For the Christian does not live to seek after the wealthy and strong in virtue, but to make such virtuous ones from the poor, weak and infirm.

18. So, then, the text admonishes to two thoughts — to Christian love and to good and noble Vvorks ; not only to bearing with our neighbor's spiritual imperfections of faith and conduct, but also to receiving him into fellowship, to healing him and to restoring from infirmities. They who fail so to do, create seditions, sects and divisions ; as in time past the heretics, Donatists and Novatians, and many others, separated from the Church because unwilling to tol- erate sinners and the faulty. There must be heretics and sects where the doctrine of Christian love is ignored ; it can- not be otherwise.

19. St. Augustine, commenting on the sixth chapter of Galatians, says : "In nothing is one's religious character so v/ell shovv^n as when, in dealing with the sinful individual, he insists on redemption of the sinner rather than on reproach ; on his welfare rather than on reproof." Upon this subject of Christian love, Paul says (Gal 6, 1-2) : "Brethren, even if

SECOND SUNDAY IN ADVENT. 37

a man be overtaken in any trespass, ye who are spiritual, re- store such a one in a spirit of gentleness; looking to thy- self, lest thou also be tempted. Bear ye one another's bur- dens, and so fulfill the law of Christ." In other words: "Neglect not to take upon yourselves the burdens of your neighbor — whatever is hard for him to bear. Seek not to derive advantage from him, but bear his burdens." To use him for your own advantage is not bearing but being borne. Advantage belongs to the angels in yonder life. At the same time we are to make a distinction between the two classes before mentioned. We are to avoid as heathen those who obstinately attempt to justify their sins and are unv/ill- ing to forsake them. For so we are taught in Matthew 18, 17. The doctrine of Christian love -is applicable only to them who, though perceiving the v/rong, yet stumble through weakness or imperfection. Let us examine the text.

THE WORD OF HOPE. "For whatsoever things were v/ritten aforetime were written for our learning, that through patience and through comfort of the Scriptures v/e might have hope." 20. In the selection of this epistle passage it should not have been made to begin with these v/ords. They pertain to the first part of the chapter. We shall therefore present the text in its proper order. The apostle with the fifteenth chapter begins to teach the aforesaid principle of love which is to have expression in our attitude toward our neighbor of erring conduct; even as in the fourteenth chapter he taught us to manifest love toward our neighbor of imperfect faith. He says, "We that are strong ought to bear the in- firmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself ; but, as it is written. The reproaches of them that reproached thee fell upon me. For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope." In these truly forcible words Paul teaches the principle of love

38 LUTHER'S EPISTLE SERMONS.

that is to enable us to bear with the imperfect conduct Oi cur neighbor.

2L First, he tells us we are under obligation to forbear. Whence arises this obligation? Doubtless from the Law and from love (Mt 7, 12) : *'A11 things whatsoever ye would that men should do unto you, even so do ye also unto them ; for this is the lav/ and the prophets." Now, there is no one of us Vv^ho would not have others bear with him in his in- firmities and help him to do better. In return, we are under obligation to conduct ourselves in a similar manner toward our fellows. The strong should bear with the feeble and help them to better things.

22. Secondly, Paul teaches we are not to take pleasure in ourselves; that is, not to consider ourselves good because of abilities superior to those of our neighbors. For that means but to delight in beholding others in sin and deprav- ity, from unwillingness to see them our equals or our su- periors; and to rejoice at the misfortunes which prevent their gaining ascendancy. Truly this spirit is diametrically and fundamentally opposed to love. The Pharisee in the Gospel (Lk 18, 11) thanks God he is not like other men. So good does he regard himself and so does he delight in himself, it would be painful indeed to him were there any other without sin.

23. Now, are not they detestable individuals who be- grudge grace and salvation to others, and who rejoice to see them ruined in sin, but at the same time are ambitious to be regarded pious and holy, strong enemies to sin and friends to godliness? But v/hat is Paul's teaching? Em- phatically not this. He says no one should unduly approve himself — regard himself good. What then? Let him secure the approbation of others. Let everyone so conduct himself as to gain the approval of his neighbor. Each should bear his neighbor's infirmities with patience and gentleness, and by kindness win his love and confidence. Let him not treat his neighbor with a rashness and severity that shall warrant the latter's fear and shall drive him farther away, leading him to expect no favors ever and to become but more sinful.

SECOND SUNDAY IN ADVENT. 39

24. But you will say, "If I proceed in the way that shall please my neighbor I must let him have his own way and allow him to continue as he is. But this is not Paul's thought, for he adds the modifier "for his good." His mean- ing is that each should so conduct himself as to please his neighbor in the things that make for that neighbor's better- ment, and in those only. And, indeed, our conduct toward our fellow may be such as to deny him his will without in- curring his displeasure. But if he be dissolute beyond our power to benefit him, let him go ; Vv^e have made a reasonable effort to gratify him in so far as we could contribute to his improvement. We cannot force his approval of our efforts to please him. Paul requires no more of us than to please our neighbor in the v^ay of manistering to his good. The world does not delight even in the fact that God gave his ov/n Son to die for its happiness.

25. Therefore, v^^hen Paul tells us everyone should please his neighbor in that v/hich is good, his intent is not for us merely to strive to please our fellows; that is not what is required of us. But he would have us, in obedience to the rule of love, conduct ourselves in a way we might reason- ably expect pleasing to them; in a way that if we fail we are not at fault. Paul says in First Corinthians 10, 33 : "Even as I also please all men in all things." So would he have us please everyone in all things. How did Paul please all men when Jews and gentiles w^ere his deadly enemies? He did everything for their benefit, and what rea- sonably should have pleased them.

26. Now, in the third place, to more effectually impress this doctrine, the apostle cites the example of Christ, saying Christ did not please himself. And what does he mean? Simply that notwithstanding Christ's holiness and gracious- ness, he did not despise us. Nor did he have pride in him- self as the Pharisee did because he possessed something we had not. He rejoiced not in the fact that we had nothing while he had all things and all power. On the contrary, be- cause he was grieved over our destitute condition, he de- vised a plan to be with us whereby we may become like

40 LUTHER'S EPISTLE SERMONS,

him— possessing what he possesses and being liberated from our sins. There being no other way, he put forth his whole being and all his powers to accomplish our redemption. He assumed our sins and exterminated them. His purpose in it all was to please us and to win our affection. Thus is fulfilled Psalms 69, 9; "The reproaches of them that re- proach thee are fallen upon me." Our sins reproach and dis- honor God, as our good conduct contributes to his honor and praise. So the prophet speaks of God's reproach and dis- honor. All our sins are fallen upon Christ so as to be re- moved from us. Had Christ treated us as the Pharisee treated the publican, and as haughty saints do poor, faulty sinners, v/ho of us would have been redeemed? Paul again holds up the example of Christ in Philipp ians 2, 5-8 : "Have this mind in you, which was also in Christ Jesus: v/ho, ex- isting in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied him- self, taking the form of a servant, being made in the like- ness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross."

27. Such should be our spirit in regard to the sins of our neighbor. We should not judge, backbite nor condemn him. We should keep an undesigning eye upon him, solely for the purpose of delivering him, even at the hazard of our own bodies, our lives, fortunes and honor. Let him who fails here, know he has lost Christ and is a heathen saint.

28. Now follows our text. It is because of the words cited from. Psalm 69 concerning Christ that Paul says, "For whatsoever things Vv^ere v/ritten aforetime," etc. By way of explaining the bearing of that passage here, and in v/hat way it concerns us v^^hen it was spoken of Christ and is ful- filled in him, the apostle goes on to give us a general admo- nition from the Scriptures, saying that not only this pas- sage but the entire Scriptures v^rere written for our learn- ing. True, the Bible contains much about Christ. But so it contains much about numerous saints — Adam, Abel, Noah, Abraham, Isaac, Jacob — v/hich was not recorded for

SECOND SUNDAY IN ADVENT. 41

their sakes. The Bible was written long after their time; they never saw it.

29. So, however much is written about Christ, it is not for his sake; he bad no need for it. It is recorded for our instruction. The record of Christ's words and deeds is for our edißcation, the model for us to follow. It is with this same understanding Paul says in First Corinthians 9, 9: "For it is written in the law of Moses, Thou shalt not muz- zle the ox when he treadeth out the corn." Do you suppose God's care is for the ox, or is not the verse v/ritten for our sakes? Surely for our sakes. As if the apostle had said: "God's care is not for the ox but for us." Not that God does not govern and provide for all creatures, but that he does not Vv^dte and speak for them. What should he v/rite and speak to oxen? Only to man does he speak. So here; although the words are about Christ, they are not directed to him but to us, for our learning: we, too, are to conduct ourselves as the Scriptures tell us Christ and his saints have done.

30. Mark the book the apostle here presents for the perusal and study of Christians — none other than the holy Scriptures. And he tells us it contains doctrine for us. Nov/ if our doctrine is to be found in the Bible, we certainly should not seek it elsewhere; all Christians should make daily use of this book.

31. Observe, however, what the devil has accomplished through the Papists. It was not enough for them to throw the Bible under the table, to make it so rare that few doctors of the holy Scriptures possess a copy, much less read it ; but lest it be brought to public notice they have branded it with infamy. For they blasphemously say it is obscure ; we must follov7 the interpretations of m.en and not the pure Scriptures. What else is their proceeding but giving Paul the lie here where he says the Bible is our manual of in- struction? They say it is obscure and calculated to mislead.

32. How was God to reward such blasphemers and crim- inal destroyers of the Scriptures? Had he consulted with me about the matter, I would have entreated him — since

42 LUTHER'S EPISTLE SERMONS.

they cast reproach upon his clear vv^ord, declaring it obscure and unsafe, and exclude it from the sight and knowledge of men, throwing it under the table — to give them in its stead Aristotle and Averrois, along with the endless statutes and fallacies of the Pope ; to let them rave after these, studying Aristotle all the days of their lives and learning nothing; and yet*to permit the dolts to be crowned masters of the liberal arts and doctors of the holy Scriptures.

Yet up to this time none of them have understood a single line in Aristotle, or at most have learned no more than a five-year-old child or the most depraved dolt knov/s. For Aristotle is a hundredfold more obscure than the holy Scrip- tures. If you would know what he teaches, I will tell you in few words: "A potter can make a pot from clay; a black- smith cannot unless he learns how." If there is anything in Aristotle more exalted than this, believe not a word I have said. Demand of me to prove it and I will.

33. I say this to show how well Christ has rewarded the Papists for denouncing his Scriptures as obscure and unsafe, and for perverting their design; for he permits the Papists to read tlie writings of a dead heathen, who is not strong in real science, no, not in anything but darkness. What I have cited is the very best thing in Aristotle. I say nothing of his virulent and fatal positions. The universities deserve annihilation. Nothing more pernicious and satanic ever has been or ever will be on earth.

34. Now, let us return to Paul. He tells us here what we should read and where we should seek our doctrine. Were there any other book he would have designated it. Further, he shows the nature of the fruit resulting from perusal of the Bible ; for he says, "That through patience and through comfort of the scriptures we might have hope." Nov/ let all other doctrine present itself, let all other books be intro- duced, and see if they have any virtue or power to comfort a single soul in its least tribulation. Truly, no comfort but that of God's Vv7ord is possible to the soul. But where will we find God's word except in the Scriptures? What do we accomplish by reading other books to the exclusion of the

SEfOND SUNDAY IN ADVENT. 43

Book? Other books may have power to slay us, indeed, but no book except the holy Scriptures has power to comfort us. No other bears the title here given by Paul — book of com- fort— one that can support the soul in all tribulations, help- ing it not to despair but to maintain hope. For thereby the soul apprehends God's word and, learning his gracious will, cleaves to it, continuing steadfast in life and death. He who knows not God's will must doubt, for he is unaware what relation he sustains to God.

35. Eut hov/ shall I express the situation? The calamity is beyond the power of words, even inconceivable. The evil spirit has accomplished his design; he has suppressed the Book and introduced in its stead so many books of hu- man doctrine that we may well say we are deluged with them. Yet these contain only error, falsehood, darkness, venom, death, destruction, hell and the devil. This condi- tion of things our abominable ingratitude has merited.

36. Observe the aptness of Paul's expression where he links patience with the comfort of the Scriptures. The Bible does not remove adversity, suffering and death. No, it simply reveals the holy cross — Paul calls it the Word of the Cross — therefore patience is necessary. In the midst of suffering, however, the Bible consoles and strengthens, that our patience may not fail but press on unto victory. Under the strong comfort of God's solacing assurance that he is present to direct, the soul bears up with courage and joy be- neath its sufferings.

This life is simply a mortification of the old Adam, which must die. So patience is essential. Again, since the life to come is not evident to mortal sense, it is necessary for the soul to have something to which it may cleave in pa- tience, something to help it to a partial com.prehension of that future life, and upon which it can rest. That something is God's Word. To it the soul cleaves; therein it abides, and therein is conveyed from this earthly life to the life to come as in a safe ship. Thus does the hope of the soul con- tinue steadfast.

37. Mark you, the real mission of the Scriptures is to

44 LUTHER'S EPISTLE SERMONS.

comfort the suffering, distressed and dying. Then he who has had no experience of suffering or death cannot at all understand the comfort of the Bible. Not words but experi- ence must be the medium of tasting and finding this com- fort. Paul mentions ''patience" before "comfort of the Scriptures" to indicate that he who, unwilling to endure suffering, seeks consolation elsewhere cannot taste the com- fort of the Word. It is the province of the Word alone to comfort. It must therefore meet v/ith patience first. It is jealous and will not permit human relief on a level with it- self, which would be to frustrate the purpose of patience and suffering.

38. Now, it is no small cross and calls for no little meas- ure of patience to bear the imperfections and sins of our neighbors. In seme instances these things are oppressive enough to evoke, on the part of the sufferers, desire for death, either for themselves or someone else. To maintain Christian patience under these trials, the afflicted must comfort themselves v/ith those portions of Scripture that show Christ's exam.ple. They will be helped to steadfast- ness and submission in suffering by perceiving that for their sakes Christ has submitted to far greater suffering, and has taken upon himself the infinitely heavier burden of their sins in the effort to redeem them.

39. Note, the comfort accompanying this patience is productive of a firm hope in Christ that v/e shall be like him. By contemplation of his record we are assured that for our sakes he has submitted, and continues to submit, to suffer- ing. But to him who forgets Christ's example and the Scriptures, there remains ver^/ little comfort and patience, even when reason and material things have done their best to comifort him. For their efforts must be ineffectual. They cannot reach the inmost life of the heart. All the patience and comfort they are capable of affording is merely vision- ary.

"Now, the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus."

SECOND SUNDAY IN ADVENT. 45

40. This epistle lesson should have commenced hers. This verse has reference to the imperfections of both our faith and our conduct, but more especially to the frailties of faith, as we shall see. It is a prayer, with which Paul fol- lows his preaching and teaching and concludes his letter to the Romans. Lest one might presumiC to exercise patience and to know the com.fort of the »Scriptures all by his own power, Paul in his prayer reminds us they are gifts of God, to be obtained through prayer. Particularly is it beyond our power to bear v/ith the imperfections of others and to preserve the simple unity of faith.

41. Therefore, Paul says, ''God of patience and of con- solation ;" that is, God is the Lord, and grants patience and consolation. Just as he is the God of heaven and earth, so is he the God of patience and consolation. All are his gifts and his creatures. Paul says God "grants" patience and comfort ; we do not possess them of ourselves. If they are granted they are not of nature but of grace, and are gifts. If God does not direct his V/ord to the heart to fit the needs of the individual, the heart will never discover this patience and consolation. Indeed, where God does not grant them, the Scripture is neglected and hum.an doctrine sought, as in the case of condemned popery. But where he grants grace to search the Scriptures first, he gives like- wise patience and consolation. There is no more marked manifestation of God's wrath than the fact that he permits the decline of his spoken and written Word; so not unde- signedly the apostle uses the particular language of this prayer. On the ether hand, God gives no greater blessing than when he exalts his Word among us and permits it to be read. Truly, then, we should all repeat this prayer with the apostle.

42. "To be like-minded one tov/ards another." What do these words imply? How can the weak be **minded" like the strong? The phrase means each to tolerate the prej- udices of another, and think that may be good which ap- pears proper to another. Prejudice is the cause of all parties, sects, discord and heresy. As the proverb says,

46 LUTHER'S EPISTLE SERMONS.

"Pleased v/ith his own way is everyone, Hence the land with fools is overrun."

Paul here would arrest self-pleasing and prejudice. Noth- ing is more intolerable and pernicious to the Christian faith and the Church than prejudice. The victim of it cannot rid himself of the fault. He must follow his ov^^n way, differing from the commonly-accepted one. He must establish a course pleasing to himself. This is the cause of the many parties and various customs in the different institutions and cloisters of the v^/orld, all mutually discordant. Each one is best pleased with his own choice and condemns the way o£ others.

43. But the apostle enjoins the Romans to be of one mind and tolerant of one another. The weak in conscience should accept as right what they of strong faith and sound conscience observe. The effort should be for a oneness of faith and conscience, and a sameness of opinion ; and to avoid the wrangling occasioned by conflicting personal ideas of what is right. He would have them illustrate the psalm.- ist's declarations (Ps 68, 6) : "God setteth the solitary in families;" and (Ps 133, 1): "Behold, how good and how pleasant it is for brethren to dwell together in unity !" For instance, should one of weak faith observe one whose faith is strong eat meat or indulge in drink, or do what to him appears sinful, let him refrain from judging, even though he would not and could not do likewise. He should be of Paul's opinion on the subject: "Le,t each man be fully assured in his own mind." Rom 14, 5. Then malice, contention and condemning may be avoided, and unanimity of purpose and disposition maintained. On the other hand, if the v/eak in faith is unable to do as his stronger brethren, they should not force him to it or despise him, but be content to tolerate him in regard to his eating, drinking and doing until he is likewise strong. Paul says, "Him that is weak in faith re- ceive ye, yet not for decision of scruples." Rom 14, 1. That is, ye shall not compel him saying, *'This is right and that wrong," but treat him considerately and instruct him until he, too, shall become strong.

SECOND SUNDAY IN ADVENT. 47

44. It is not necessary that we should all follow the same occupation. One may be a smith and another a tailor with- out impairing unity of faith and purpose, only let one toler- ate the outward calling of the other. If some foolish indi- vidual were to interfere and teach that the occupation of a smith is an ungodly trade, he v/ould be responsible for err- ing consciences and weakened faith. As privilege of occupa- tion is right, so in the external things of meats, apparel and place, we are at liberty to follow our own pleasure. Then he who comes along and teaches it is wrong for you to use such and such things, as the Pope and the clergy teach, causes you to err. On the other hand, if another com.es saying you must use certain things, he likewise causes you to err. But he who pursues a medium course, teaching liberty in the matter, not condemning you but permitting you to retain your own custom until you extricate yourself, and at the same time hard presses the v/olves that would force you into that custom as a thing not optional but bind- ing— this teacher gives you true instruction.

45. It is not wrong to fast in honor of the name of an apostle, or to confess during Lent. But neither does he v/ho omits these things commit any evil by this omission. Let him v/ho desires to fast and make confession, do so, but let not one censure, judge, condemn or quarrel with his fellow over the m^atter.' One individual should be like-minded with another — tolerant of what the other does and regarding his action as right because in itself blameless.

46. He deserves censure who in these questions rashly presumes to judge according to the dictates of his own doc- trine and destroys this unity saying, "Do so and you do right ; do not so and you do v/rong." He is an apostle of the devil, and his teaching is the doctrine of Satan. This is the man- ner of the Pope and the Papists. It pertains not to shep- herds but to wolves to preach doctrine of this character. Under such a condition of things. Christian unity must be dissolved. Difference of opinion becomes manifest: "You are a heretic"; ''you are disobedient to the Church"; "you do wrong," and so on — just what the devil desires.

48 LUTHER'S EPISTLE SERMONS.

47. Having destroyed unity, taken captive the conscience and deprived of liberty, the Pope proceeds to take your money. Then he gives you a bill of exchange permitting you to eat butter, eggs and meat, a privilege Christ gave you in the Gospel, a privilege whereof the Pope robbed you and which he as the pious shepherd sells to you again. But your indulgence in the privilege again, gives offense to your fellovv^s. In short, the government of the Pope so abounds with grasping and re-grasping, Vv^ith offense and repetition of offenses, with exchanges and re-exchange-s, that it is plainly evident it simply belongs to the designing devil who effects confusion of conscience until no one is able to comprehend the right course.

48. But I refer to toleration only in the things wherein we are at liberty to be lenient. Vv^e should resist the Pope with his wicked and foolish iav^s as we would resist a v/oif ; and yet we are to permit the weak in faith to continue in their practices for a time, until we are able finally to ex- tricate them from error. They must not be too hastily and rashly rejected, with disastrous results to their consciences.

49. But in things not optional with us, things prescribed or prohibited by Christ, there is little room for disputation, whether it be the weak in conscience or the strong v/lio are concerned. In such case every individual, the least as well as the greatest, is under obligation to v^ithstand the Pope; for instance, when he and all his followers teach that the mass is to be regarded as in the nature of a sacrifice and a good work. This is the most monstrous abomination that ever arose on earth. On it is founded the Pope's govern- ment with all its cloisters and other institutions. In this error no one is excusable, whether weak or strong; for Christ instituted the mass -as a sacrament and testament. No one can sell or transfer it or give it av/ay. As in the case of baptism, each must receive it for himself. There are in the Pope's canons many m.ore abominations similar to this misuse of the mass. Indeed, considering the founda- tion, it is easy to perceive the character of the building. Everything existing in popedom is the wantonness of the

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devil, from turret to foundation. Ke who does not believe it, will experience it.

50. The apostle enjoins us to be like-minded "according to Christ Jesus"; that is, from a Christian point of view. For unbelievers, too, are like-minded, but according to the flesh, the world and the devil, and not according to Christ. The Jews were of one mind against God and his Christ, as Psalm 2, 2 tells us. Christian unity resists sin and every- thing opposed to the religion of Christ without, hov^^ever, committing or designing any sin. It works to the unifying of Christians generally, first with reference to faith and then to outward conduct.

51. "When one is weak in faith and defective in conduct, the spirit of Christian unity, though deploring his condition, does not forsake him, much less disparage, reject or con- demn him. His Christian fellow is interested in liis welfare and conducts himself toward the weak one as he would him- self be treated, and as Christ has indeed treated him in simi- lar and m.ore important matters. Thus is perpetuated that principle wherein the individual follows the way approved of others, conforming to their views and adhering to the same opinions. But the obstinate pursue a course quite the reverse, forsaking, rejecting and judging him. who differs from them, and following their own v/ays, guided by their own opinions ; as do the orders of popery, and other sects.

"That with one accord ye may v/ith one mouth glorify the God and Father of our Lord Jesus Christ."

52. All the good we can do to God is to praise and to thank him. This is the only true service we can render him, according to his words in Psalm 50, 23: "Whoso oftereth the sacrifice of thanksgiving glorifieth me ; and to him that ordereth his way aright will I shov/ the salvation of God." We receive all blessings from him, in return for which we should make the offering of praise. If anything else pur- porting to be service to God is presented for your considera- tion rest assured it is erroneous and delusive. For instance, the distracted world attempts to serve God by setting apart houses, churches, cloisters ; vestures, gold-trimmed, silk and

50 LUTHER'S EPISTLE SERMONS.

every other kind; silver vessels and images; bells and or- gans, candles and lamps; the money for which expense should have been appropriated to the poor if the object was to make an offering to God. Further, it keeps up a mutter- ing and wailing in the churches day and night. But true praise and honor of God, a service that cannot be confined to place or person, is quietly ignored the world over. The pretenses of priests and monks about their system of exer- cises being service to the Lord, are false and delusive.

53. Service to God is praise of him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times. Whoso- ever teaches otherv/ise is no less guilty of falsehood than the Pope and the devil himself.

But how shall there be with us honor and praise o£ God, true service to him, when we neither love him nor receive his blessings? And how shall we love him when we do not know him and his blessings? And how shall we know him and his blessings when no word is preached concerning them and when the Gospel is left to lie under the table? Where the Gospel is not in evidence, knowledge of God is an im- possibility. Then to love and praise him is likewise impos- sible. As a further consequence it is necessarily impossible for divine service to exist. Even if all the choristers were one chorister, ail the priests one priest, all the monks one monk, all the churches one church, all the bells one bell ; in brief if all the foolish services offered to God in the institu- tions, churches and cloisters were a hundred thousand times greater and more numerous than they are, what does God care for such carnivals and juggling?

54. Therefore, God complains most of the Jews in the second chapter of Micah, because they silenced his praise, while at the same time, they piped, blared and moaned like we do. True divine service of praise cannot be estab- lished with revenues, nor be circumscribed by laws and stat- utes. High and low festivals have nothing to do with it. It emanates from the Gospel, and certainly is as often ren- dered by a poor, rustic servant as by a great bishop.

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55. It is plainly evident who have abolished divine ser- vice and still daily suppress it. They are none but that hopeless rabble, the Pope and his blockheads the bishops and priests, monks and nuns, whose great boast is of their divine services; who delight to be called the spiritual class and, by their juggling, grasp the advantages and honors of the world and live in riotousness. Yet they pretend to help others to heaven with their foolish works and no men- tion of the Gospel. Indeed, they persecute and condemn th& Gospel, giving Peter just occasion to term them children of condemnation.

56. Note, Paul says divine service must be rendered with "one mind" and with "one mouth.'* We render divine serv- ice when we are harmonious, and when we recognize our common equality and our common blessings in Christ ; when none exalts himself above another nor assumes special ad- vantages.

Do you ask how it is we are equal, I reply : All outside of Christ are equally condemned. One needs Christ as much as another. When converted, all receive the same baptism and sacram.ent, the same faith, the same Christ and Spirit, the same Gospel — in a word, the same God. Here in this wilderness the heavenly bread is impartially distributed. Then how can it possibly be right for one to exalt himself over his fellow spiritually, one priest above the other? What can he have that surpasses Christ? And each has the same Christ, and Christ receives each one unreservedly.

57. True, one may embrace Christ more fervently than another; he may love him more and be more steadfast in his faith. Nevertheless, he has not for that received of Christ more than another. Christ is one and the same Christ to all, and in the things of salvation alike to everyone. Therefore he is truly Christ. Since there is one common blessing for the weak and the firm in faith, for the strong in Christian conduct and for the erring, one should not esteem another more lightly than himself, nor reject him. He is to recog- nize his fellow as an equal. Then shall praise to God arise harmoniously, and emanate as from one heart and one

52 " LUTHER'S EPISTLE SERMONS.

mouth. For so each individual praises God, and heart and mouth are actuated by the same impulse common to his fel- lows. All recognize Christ and render thanksgiving for what they receive through him ; as prophesied in Psalm 72, 15: "Men shall pray for him continually; they shall bless him all the day long." But he who offers thanks simply for his own advantages or possessions, destroys unanimity of purpose and expression, and belongs not to the com- munion of saints. Thus the Papists and sects do. From them we never hear praise of Christ, but praise of their own works.

58. That Paul calls us to praise "the Father of our Lord Jesus Christ," and not to confine our praise to Christ, is worthy of special notice in our day when we extol the honor of the saints so highly that we trust in them and fail to press into God's very presence. We find one satisfied in calling upon St. Barbara and obtaining her favor, while there is no certain knowledge that she is a saint. Another is satisfied with Christofel, v/hich is without doubt one of the greatest fictions and lies. But scarcely anyone is satis- fied to honor the Virgin Mary and have her favor.

59. I fear abominable idolatry will thus gain ground, be- cause we place in the saints the confidence and trust that should be placed in God alone, and expect from them what we can receive from God alone; and if no other evil were involved, it is a question whether the worship and honor of saints is supported by a passage or example in Scripture, and whether it is not contrary to this and like sayings of Paul, which teach us to press into the presence of God and place all our trust in him and expect everything we need for him. Christ, too, through the whole Gospel, points us to the Father. He came into the world that we should through him come to the Father.

60. To come to the Father does not mean to walk on bodily feet to Rome or to fly to heaven on wings. It means to rely upon God with sincere confidence as upon a gracious parent; as the opening of the Lord's Prayer implies. In proportion as we have such confidence of heart, do we come

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nearer to the Father. Both reason and experience must con- fess, if the heart trusts in God, the Creator, that all trust in creatures vanishes, whether in saints in heaven or upon earth. Therefore Peter says: "Knowing that ye were re- deemed, not with corruptible things, with silver or gold, . but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ . . . so that your faith and hope might be in God." 1 Pet 1, 18-21. And Paul says, "Through whom [Christ] also we have had our access by faith into this grace," etc. Rom 5, 2.

61. I admit that some can make a proper use of honoring the saints and the virgin Mary ; though it is seldom they do- The example is dangerous and it should not be introduced into the congregation as a practice. The teaching of Christ and of all the apostles is, that we should cheerfully approach God the Father alone through Christ. For it scon happens, because of man's terrible fail, that people seek comfort more from the saints than from God, and pray to their names for help rather than to God. It is a perverted, an unchristian, state of things that exists at present. I fear the world is full, yes, full, of idolatry.

62. God permits the worshiper of saints at times to re- ceive help and perform v/onders ; yet, he does so through the agency of the devil. For it is God who gives to the serv- ants of Satan their bodies and lives, their possessions and honor, and this he does through the agency of Satan. This is plainly evident ; like a rich prince may give a treasure to one knave through another knave. Kence we are not to build upon miraculous signs nor upon the example of the multitude, but alone upon the teachings of Christ, or of his apostles, in this and all cases.

63. Nov/, while Christ is our common blessing, as before said, we should at the same time ascribe all to the Father; for Christ is the Father's gracious manifestation whereby our hearts are drawn to himself. So we should confidently love and praise the Father for his lavish blessings. With such exercise our hearts will learn to comfort themselves in him and to look to him for every blessing in life or death ;

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but this through Christ and not through merit in ourselves. Christ was given that by him we might thus confidently ap- proach the Father. John 14, 6 declares: "No one cometh unto the Father, but by me."

64. Notwithstanding Christ is truly God and one might safely repose confidence in him, yet he constantly points to the Father; for he would not have mankind continue to trust in his humanity as the disciples did before his suffer- ing, instead of lifting its thoughts above his humanity, up to his divinity. We must look upon Christ's humanity as en- abling him to be a way, an evidence, a v/ork of God, whereby we come to God. We are to place our whole confidence in God, and in him alone, being very careful not to devote any portion of it to the mother of God or any saint and so set up an idol in our hearts.

"Wherefore receive ye one another, even as Christ also received you, to the glory of God."

65. What is the significance here of that word "where- fore?" "There are two reasons," the apostle would say to the Romans, "why ye should receive one another. The first is, because of Christ's exam.ple. As ye have heard, the Scripture presents Christ to us as one upon whom fell the infamy of our sins — for us he was ignominious in God's sight — and who did not despise, reject or revile us, but re- ceived us that he might redeem us from our sins. We are, then, under particular obligation to receive one another."

66. The other reason the apostle presents for our receiv- ing one another is that thus we contribute to the praise and honor of God. This we learn from Christ. He everywhere testifies that all he does is in obedience to his Father's will, and that he cam.e for no other purpose than to do the will of God. It is certain, then, he bore the ignominy of our sins simply because it was his Father's will.

67. Mark the exceeding mercy of the Father's control- ling will in placing upon his beloved and only Son our sins, and permitting him to bear the shame of them, merely that we might escape condemnation therefor. Now, a true rec- ognition of this, God's gracious will, must evoke sincere

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love and praise to him and gratitude for his mercy. For, once the individual glimpses the Father's merciful will, he has a conscience so happy and serene he cannot restrain himself but must honor and praise God for his priceless blessings.

68. Note, Paul says Christ has in himself upheld the honor of God by receiving us and bearing, yes, exterminat- ing, our sins. So should we likewise take upon ourselves the burdens, the sins and im.perfections, of our neighbors, and bear with and help to reform them. "When such Christian conduct is m.anifest before sinners and the spiritually weak, their hearts are attracted to God and forced to exclaim: "Truly, he must be a great and gracious God, a righteous Father, whose people these are; for he desires them not to judge, condemn nor reject us poor, sinful and imperfect ones, but rather to receive us, to give us aid and to treat us as if our sins and imperfections were their own. Should we not love and exalt such a God? Should we not praise and honor him and give him the implicit confidence of our hearts in all things? What must be the character of that God who desires his people to be so noble?"

69. Mark you, this is the praise God would have from us, that v/e receive one another and regard our neighbor's condi- tion as our ov/n. Such conduct on our part would encour- age others to believe and Vn^ouM strengthen the faith of be- lievers. But v^here will we find in all the world any who follow Christ's example in this respect? Only tyrants, yes, devils, rule in church offices, who do nothing but excom- municate and condemn, drive and hound the people.

MISSIONS TO THE HEATHEN. "Now I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers, and that the Gentiles might glorify God for his mercy."

70. The apostle has submitted to the Romans his senti- ment that, in obedience to the example of Christ, they should receive one another, to the honor of God, and make no distinction between Christ's people, whether saints or

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sinners, strong or weak, rich or poor, since all are entitled to the same privileges. For all have the same blessings in Christ, vi^ho creates unity of heart, spirit, mind and word and renders com.m.on all things, whether spiritual or tempo- ral, and hov/ever diverse they may be. Nov/ Paul goes on to establish his position v/ith strong passages of Scripture. Standing betv/een Jews and gentiles as an arbitrator and mediator, he by the use of scriptural authority dissipates all causes of discord. He would say: "You Jews cannot reject the gentiles, even though they do not follow your customs in eating and drinking, for they have the very same Christ you have, according to Scripture prophecy." Again, "You gentiles cannot despise the Jews for not conforming to your v/ays in the matter of eating and drinking, for the Scripture promises to them the same Christ you profess."

"Now," Paul's argument is, "since the Scripture gives to all equal privileges in Christ, and Jews and gentiles are brought together under his authority, and since outside of Christ is naught for anyone, but in him everyone has all things — in view of these facts, why contend, why judge one another and stir up factions? V/hy not much rather receive one another in kindness as Christ received you? No one is favored over another and no one has less than another. Why then contend, and create schisms, over the question of meats, drink, clothing ; over observance of time and place ; over manners and such things? These are not vital in any respect; they are temporal things, outside of Christ, and contribute nothing to salvation. Let every man exercise the liberty he desires in these matters. If any is still weak in faith and has not freedom of conscience, patiently bear with him till he becomes strong, for your lenience will cost you nothing; you will still have Christ unreservedly."

71. To understand Paul's words here we must remember he is wont to refer to the Jewish people as "the circumci- sion." For they practiced the rite. Circumxision was a token whereby they were distinguished from other peoples. Such metaphors are often employed; for instance, we refer to women when we say, "Misfortune is oft woven with a

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weft of tresses"; to monks in the words, "Observe, what the cowl may not do" ; or designate the priests when we ex- claim., "How avaricious the bald pate!" And horsemen are indicated by the words "spurs" and "stirrups." It is in this m^etaphorical sense Paul, referring to a characteristic sign, terms the Jev/s "the circumcision" and the gentiles "praeputium," "the uncircumcision" ; "They saw that I had been intrusted with the Gospel of the uncircumcision, [that is, of the uncircumcised gentiles] even as Peter with the Gospel of the circum.cision [that is, of the Jews]." Gal 2, 7-8. A.nd again: "Remember, that once ye, the Gentiles in the nesh, who are called Uncircumcision by that v/hich is called Circumicision," etc. Eph 2, 11. So here he says, "I say that Christ hath been made a minister of the circumxi- sion" ; that is, of the Jev/ish people.

Using a convenient term, he calls Christ a "minister," as he calls all preachers and apostles ministers. "V/hat then is .Apollos? and what is Paul? Ministers through v»7hom ye believed." 1 Cor 3, 5. The substance of the apostle's words is this: Jesus Christ was a miinister of the circumcision. That is, a preacher, teacher, apostle, messenger, sent from God to the Jewish people. For Christ never preached to the gentiles. He was not sent to them, but to the Jews only.

72. But Christ was a minister to the Jews, not because of their merit, but as here stated, "for the truth of God." And what do we understand by those words? God prom- ised Abraham, Isaac and Jacob that Christ should be born of their seed. To maintain God faithful in his promises, Christ came in fulfilment thereof. Thus is the truth of God proven ; God keeps his promises. For the sake of God's truth, or in other words, that God might be proven truthful, and not for the sake of merit on the part of anyone, Christ became an apostle and a minister of the circumcision. This explanation is necessary to satisfy the succeeding phrase, "that he might confirm the promises given unto the fathers." Observe the apostle's meaning in the words "the truth of God"— the fulfilment and establishment of the divine prom- ise made to the patriarchs concerning Christ.

58 LUTHER'S EPISTLE SERMONS.

73. True, Jews and gentiles have Christ in common, yet the promise was not to the gentiles; it was to the Jews exclusively. Paul tells us in Romans 3, 2 that the Jews "were intrusted with the oracles of God" ; and again, in Ro- mans 9, 4, that the Law was given to them. So, too, Christ came to the Jews alone, as he says himself : "I was not sent but unto the lost sheep of the house of Israel." Mt 15, 24. It was the peculiar privilege of the Jews to have Christ promised to them, and to be able to await his coming. But to the gentiles was nothing promised, and they awaited noth- ing. At the same time, Jews and gentiles are on common ground in the fact that, Christ being promised of pure grace, he was given to the gentiles also. After the promise was made to the Jews, the gentiles had just reason to regard the coming Messiah as given to them also.

74. The Jews, then, have Christ not only through grace in the promise, but also because of the truth of God in ful- filment of his promise. But the gentiles have neither the grace of the promise nor the truth of fulfilment. They have merely the naked, unpromised, unexpected mercy Christ gives to them. There is no promise, and no obligation for fulfilment of the truth of God. Yet, the Scriptures having revealed that the gentiles should obtain Christ, though v/ith- out promise, hope or expectation, the Scriptures must be fulfilled. Therefore, one people is not favored over the other. But Christ v/as given to the Jews through divine promise and divine truth, and to the gentiles through pure, unexpected mercy.

Since the Scriptures contain a promise to the Jews and a prediction concerning the gentiles, the two peoples have a common bond in Christ. Hence each should receive the other as a participant in the common blessing. The Jews are not to despise the gentiles; because the Scriptures say the gentiles shall praise God for his mercy, and how shall the Jews despise those who enjoy God's mercy and praise him for it? On the other hand, the gentiles should not de- spise the Jews; for to the latter was Christ promised, and in fulfilment of the promise he became their minister and preacher, making God faithful to his word.

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75. Let us see what is Paul's intent in declaring : "I say that Christ hath been made a minister of the circumxision for the truth of God, that he might confirm the promises given unto the fathers." Why this claim? Doubtless that none may despise the Jews, but rather receive them, in obedience to the example of Christ. Christ did not despise them ; nay, he was even publicly promised and given to them as their own minister, preacher and apostle. But what do you say, Paul, in regard to the gentiles? "I do not say they are promised aught, but I say they enjoy and praise the mercy of God given them without prom.ise, as the Scriptures imply. So, too, none should despise the gentiles, but rather receive them, in obedience to Christ's example." As Christ is a common bond between Jews and gentiles, though not given to each people in just the same way; so should there be unity among us. We must receive one another, bear one another's burdens and have patience with imperfections, regardless of personal appearance, name, condition or any- thing else.

"Therefore I will give praise unto thee among the Gentiles, and sing unto thy name."

76. Now the apostle goes on to quote some Scripture passages revealing the fact that the gentiles shall praise God for his mercy. This first quotation is found in Psalm 18, 49, and also in Psalm 108, 3. The words are spoken by the prophet for Christ, as in both cases the whole Psalm makes plain. Now, if this declaration is to be verified, Christ must be present v/ith the gentiles, not physically but spiritually. For unless Christ is present spiritually, praise of him is not forthcoming; but the singing of his praise is guarantee of his spiritual presence. So this quotation forces us to con- clude that the gentiles shall believe in Christ and possess him ; in other words, enjoy the mercy of God. Yet the verse makes no promise to them. It is merely a revelation con- cerning their future conduct.

77. We have before mentioned what constitutes true service of God. Here the prophet refers to it as praising and singing unto God's name. And so is it defined throughout

60 LUTHER'S EPISTLE SERMONS.

the Scriptures. Now, praise is simply a confession of bless- ings received. The Hebrew and apostolic word in this verse is "confitebor," "I will confess thee" ; meaning, "I will thank and praise thee and declare, All have I received from thee." "And again he saith, Rejoice, ye Gentiles, with his people."

78. These words are quoted from Deuteronomy 32, 43, where Moses says, "Rejoice, O ye nations, with his people." The Hebrew, however, admits of the rendering, "Rejoice, ye Gentiles, with him" (understand "his people"). It is with this thought of God, it seems to me, the apostle intro- duces the quotation. Yet, whether we read it thus or other- wise, clearly no one praises the people of God, nor rejoices with him, unless he be partaker of God's blessings and own him God. For he who does not possess God and his bless- ings is an enem.y to God's people, cursing and persecuting them, as God says in Genesis 12, 3, "I v^rill bless them that bless thee, and him that curseth thee will I curse." Here you see, they who bless God's people are partakers of his blessings. So this second quotation teaches conclusively that the gentiles shall become Christians.

"And again, Praise the Lord, all ye Gentiles; and let all the peoples praise him.."

79. This verse is Psalm 117, 1-2. It also has reference to true service of God. Therefore it, too, teaches that the gentiles shall be the people of God. For only they serve (praise and honor) God who are his people.

"And again, Isaiah saith. There shall be the root of Jesse, and he that ariseth to rule over Gentiles, on him shall the Gentiles hope."

80. We have this declaration in Isaiah 11, 10. In He- brew it reads : "And it shall come to pass in that day that the root of Jesse, that standeth for an ensign of the people, unto him shall the nations seek; and his resting-place shall be glorious." The meaning evidently is that the gentiles shall possess Christ and he shall reign over them. Paul makes a slight change in the words, following the rendering of the old translators who v/rote the Bible in the Greek

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language. The meaning of the quotation is the same, how- ever. The "root" of Jesse should not be understood here as "stem" or "tree" in the genealogical sense, as the artist would delineate the "tree" of Jesse, the father of David, with its m.any branches; and as we understand when we sing of the blessed Virgin, "the stem of Jesse has sprung forth.'* That would be altogether a forced construction. Christ him- self, and none other, is the "stem." or "root." The construc- tion of this passage from Isaiah makes that meaning plain, for it says practically, "The gentiles shall hope for the stem or root of Jesse, which is to rule the nations," etc. This prophecy cannot be made to refer to the human Jesse or to our blessed Virgin.

81. Christ is the root of Jesse. He descended from the lineage of Jesse, through David, but in him physical descent ceased. He suffered and was buried in the grave as an ill- favored root, concealed from the world, and out of him grew that beautiful tree, the Christian Church, spreading out into all the world. The root of Jesse is properly delineated when portrayal includes the sufferings of Christ and their fruits.

82. Paul's assertion "and he that ariseth to rule over the Gentiles" is equivalent to the Hebrew "that standeth for an ensign of the people." It shov/s Christ's governrnxcnt a spiritual one. The Gospel raises him as a standard before the whole world, an ensign to which we must be loyal through faith. We do not see him physically ; we behold him only through the ensign, the Gospel. And it is through the Gospel he reigns over men ; not in a physical presence.

83. Again, the expression "on him shall the Gentiles hope" does' not m.aterially differ from the Hebrew render- ing "to it shall the Gentiles seek." The meaning is, the gentiles shall look unto the root of Jesse and cleave only to him, placing all confidence and hope in him and finding in him their consolation. They shall seek for and desire naught else.

But the phrase "and his grave [resting-place] shall be glorious," contained in the quotation from Isaiah but cm.itted by the apostle, is not well rendered by Jerome, who

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thinks Isaiah refers to the glorious grave o£ Christ. Isaiah's thought was of Christ's rest being glorious; that is, his death should mean something more than that of ordinary mortals, to whom death is the end of glory. The glory of the root of Jesse had its beginning in his death. For not until then was he raised to true life and power, to real glory and honor — an ensign for the gentiles, and ruler of them. Indeed, then he was seated at the right hand of God, Lord over all things.

"Now the God of hope fill you with all joy and peace

in believing, that ye may abound in hope, in the power

of the Holy Spirit."

84. Paul concludes this passage with a noble prayer, desiring the Romans to be filled with joy and peace. He calls upon the "God of hope," referring to the hope God alone gives through Christ and in Christ.

85. The way we possess peace and joy we have before spoken of; the secret is in perceiving the will of God, how he gave Christ to bear our sins, which we are under obliga- tion to believe. The more clearly we perceive his v/ill, the stronger will be our faith, our hope and love. Hence v\7e must continual^ preach the Gospel — receive it and medi- tate upon it. For faith comes through no other medium than the Gospel.

The apostle says, in effect: "May God, who through the Gospel effects hope, grant you grace, enabling you to appro- priate the Gospel and believe. Through believing, you first perceive Christ. Thereupon follow perfect peace and an as- sured conscience. These are blessings common to all, and you will have harmony among yourselves." The Christian's peace and joy is something received, not as the gift of the world is received, through mortal sense, but through faith. He v/ho is the source of your good, and from whom you derive your peace and joy, is not recognized by sight or touch. However, in the world you will have disquietude and grief. But learn that Christ is the common blessing of all and you will enjoy blessed peace. For all being alike rich, no one can begrudge another anything. This is w^hat it means to have peace and joy through faith or in faith.

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86. "That ye may abound in hope," continues the prayer. In other words, "that your hope may ever increase." Now, suffering and persecution contribute to the increase of hope. We are not given increased hope to decrease adversity; no, adversity is increased that hope may not rely on human power, but be established through the power of the Holy Spirit. For the Holy Spirit aids us, fortifying our hope and enabling us not to fear nor to flee from the disasters of the world ; but to stand firm even unto death, and to overcome all evil; so that evil must flee from us and cease its attacks. Remember, it is hope in the power of the Holy Spirit, not in human weakness, that must do all this through the medium of the Gospel. As before said, "Through patience and through comfort of the Scriptures we have hope." Where the Gospel is not, there is neither hope, comfort, peace, joy, faith, love, Christ, God, nor anything good. Evidence of this fact is before us in the wretched, spiritless, carnal clerical orders, notwithstanding their much praying and holding of masses. From these things, O thou God of hope, of patience and of comfort, graciously preserve us. Amen.

Epistle Text; First Corinthians 4, 1-5.

1 Let a man so account of us, as of ministers of Christ, and stev/ards of the mysteries of God. 2 Here, moreover, it is required in stev/ards, that a man be found faithful. 3 But with me it is a very small thing that I shpuld be judged of you, or of man's judgment; yea, I judge not mine own self. 4 For I know nothing against myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Wherefore judge nothing before the time, until the Lord come, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have his praise from God.

STEV/ARDS OF THE MYSTERIES OF GOD. 1. This epistle selection illustrates the Gospel lesson for the first Sunday in Advent, wherein v/e learned the disciples did not themselves ride on the colt, but led it to Christ and set him thereon. That is what the apostle docs here. The Corinthians had come to divisions among themselves and to boasting of certain apostles as their leaders. With one party it was Peter, with another Paul, and with yet another Apollos. Each one exalted the apostle by whom he was baptized or was taught, or the one he regarded most emi- nent. Now comes Paul and interposes, permitting no one to boast of any apostle, and teaching them to laud Christ alone. He tells them it m^atters not by whom they were baptized and taught, but it is of the utmost importance that they all hold to Christ together and own allegiance to him alone. Paul beautifully teaches how the apostles are to be regarded.

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The v/hole passage is a fierce thrust at Popery and the cleri- cal government, as we shall see.

"Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God."

2. The reference is to all apostles and all heirs to the apostolic chair, whether Peter, Paul or any other. Let us, then, be very careful how v/e regard the apostles and bishops ; we must attach neither too much nor yet too little importance to them. Not without reason did Paul — the Holy Spirit, in fact — make this restriction; and without doubt we are under obligation to follow it. The same limit here made concerning apostles applies to bishops. It desig- nates the character of their office and the extent of their power. So v^hen we see a bishop assuming more than this text gives him warrant for, we may safely regard him, as a wolf, and an apostle of the devil, and avoid him asr such. Unquestionably he must be Antichrist who in ecclesi- astical government exceeds the authority here prescribed.

3. First, Paul warns us against receiving apostles or bishops as anything but "ministers of Christ;" nor should they desire to be regarded otherwise. But the term "minis- ter of Christ" must not in this connection be understood as one who serves God, in tlie present acceptation of the phrase — praying, fasting, attendance upon Church services, and all the things styled "divine service" by ecclesiastical rites, institutions and cloisters, and by the whole clerical order. Theirs are merely humanly devised works and words, whereby Paul's teaching here and elsewhere is wholly ob- scured, even to the extent of making it impossible to know what he means by the "ministry of Christ." He has refer- ence to the ministry that is an office. All Christians serve God but all are not in office. In Romans 11, 13, also, he terms his office a ministry: "Inasmuch as I am an apostle of Gentiles, I glorify my ministry." And in the epistle se- lection preceding this (Rom 15, 8) he says: "I say that Christ hath been made a minister of the circumcision." Again (2 Cor 3, 6) : "Who also made us sufficient as minis- ters of a new convenant ; not of the letter, but of the spirit."

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4. What language is forcible enough to serve me in the attempt to eradicate from the hearts of all Christians that error so deeply impressed of Popery wherein they interpret the ministry of Christ — or the service of God — in no other light than as their own works, performed to Christ without any authority to do them? Mark you, beloved, to serve Christ, or to serve God, is defined by Paul himself as to ful- fil a Christ-ordained office, the office of preaching. This office is a service or ministry proceeding from Christ to us, and not from us to Christ. Note this carefully ; it is impor- tant. Otherwise you cannot understand the design of the Pauline words, "ministry, ministration, to minister." So he always has it. Seldom does he speak of the service or ministry rendered primarily above them to God ; it is usually of the ministry beneath them, to men. Christ, too, in the Gospel bids the apostles to be submissive and servants o£ others. Lk 22, 26.

To make himxself clearly understood in this matter of service, or ministry, Paul carefully adds to the word "minis- ters" the explanatory one "stewards," which can be under- stood in no other way than as referring to the office of the ministry.

5. He terms his office "service or ministry of Christ" and himself "minister of Christ," because he was ordained of God to the office of preaching. So all apostles and bishops are ministers of Christ; that is preachers, messengers, offi- cers of Christ, sent to the people with his message. The meaning of the verse, then, is : "Let every individual take heed not to institute another leader, to set up another Lord, to constitute another Christ. Rather be unanimously loyal to the one and only Christ. For we apostles are not your lords, nor your masters; we are not your leaders. We do not preach our own interests, nor teach our own doctrines. We do not seek to have you obey us, or give us allegiance and accept our doctrine. No, indeed. We are messengers and ministers of him who is your Master, your Lord and Leader. We preach his Word, enlist men to follovv^ his com- mandments, and lead only into obedience. And in this light

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should you regard us, expecting of us nothing else than to bring the message. Though we are other persons than Christ, yet you do not receive through us another doctrine than his; another word, another government, nor another authority than his. He who so receives and regards us, holds the right attitude toward us, and receives, not us, but Christ, whom alone we preach. But he who does not so regard us, does us injustice, discards Christ, the one true Leader, sets up another in his stead and makes gods of us."

6. In Judges 8, 22-23 we read that the children of Israel said to Gideon: "Rule thou over us, both thou, and thy son, and thy son's son also," to which Gideon answered, "I will not rule over you, neither shall my son rule over you: Jehovah shall rule over you." And in First Samuel 8, 7 we are told that when the children of Israel desired a king of Samuel, God said: "They have not rejected thee, but they have rejected me, that I should not be king over them." Thus we see God cannot permit any authority to usurp his own among his people.

7. But perhaps you ask: "Where was the sin of the peo- ple when they desired Gideon to rule over them? Had not God given Gideon leadership in the contest, and did he not later provide many holy kings expressly for them?" I reply it was not a sin for the children of Israel to have sovereigns ; it was not contrary to God's will ; for there must be temporal authorities. But the sin consisted in the fact that, not con- tent with God's government, they chose human govern- ment instead. Gideon and the holy kings did not extend their authority as rulers a hair's breadth farther than God's command warranted, and they did not regard themselves in any other light than as the servants or ministers of God ; that is, they ruled according to God's direction and not ac- cording to their own. Thus was perpetuated God's govern- ment in its purity, and they were servants in it ; as were the apostles servants in the word of Christ. Hence David sings of his own kingdom as identical with God's. He says: "Arise, O Jehovah, in thine anger: lift up thyself against the rage of mine adversaries, and awake for me; thou hast

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commanded judgment. And let the congregation o£ the peoples compass thee about; and over them return thou on high. Jehovah ministereth judgment to the peoples." Ps 7, 6-8.

8. But where more authority is assumed than God's command gives, and where the magistrate attempts to rule according to human doctrines, or the subjects seek such leadership, idolatry results and the leader assumes a new character. The magistrate is no longer a servant or minis- ter, but rules arbitrarily, without command of God. God says of them as he said to Samuel concerning the children of Israel: "They have not rejected the magistrate, but they have rejected me, that I should not reign over them." I refer here to spiritual matters, to the sovereignty of the soul, which must stand before God. Civil government is a matter that does not pertain to nor concern the soul.

9. Where divine leadership is shared v^^ith any other than God or Christ, there must also be doctrine and com- mandments differing from the doctrine and command of Christ. Service of Christ must immediately fail; Christ must be rejected for the establishment of a new sovereignty. Plainly enough, no one can be servant of Christ and at tlia same time teacher of his own message. The two conditions cannot exist at the same time. How can one be a servant of Christ if he does not teach Christ's message? Or how can he teach his own message when he is under obligation to teach only Christ's? If he advocates his own counsels, he makes himself lord and does not serve Christ. If he ad- vocates Christ's counsels, he cannot himself be lord.

10. From this you may judge for yourself whence arises Popery and its ecclesiastical authority, with all its priests, monks and high schools. If these can prove they teach nothing but the message of Christ, we must regard them as his ministers or servants. But if we can prove they do not so teach, we must regard them as not his servants. Now it certainly is clear that their teaching is not the doctrine of Christ, but their own doctrine. Hence it Is evident they constitute the kingdom of Antichrist and are servants of the

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devil. For Paul makes a firm stand here and declares : "Let a man so account of us as of the ministers of Christ."

11. Their claim that in addition to the teachings of Christ, the comm.andments of the Church may be taught — and they intimate that their teachings are the doctrines of the Church — is of no significance. Paul's teaching here con- tinues to stand, that the Church belongs neither to Peter nor Paul, but to Christ only, and acknowledges none but the servants or ministers of Christ. You see, then, the blas- phemy of the Pope in crying obedience to his doctrines as the road to salvation, and disobedience to them» the road to damnation. Paul here makes obedience to these things a work of the devil; as he does also in First Timothy 4, 1-3: "But the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron; forbidding to marry, and commanding to abstain from meats, which God created to be received with thanksgiving by them that believe and know the truth." And Christ says: "My sheep hear my voice, and a stranger will they not follow, but will flee from him; for they know not the voice of strangers. I know mine own, and mine own know me." Jn 10, 5-14.

12. Note the harmony between Paul's teaching and this statement of Christ's that any other than the voice of Christ is a strange voice, the doctrine of the devil, and to be avoided. You see here Christ's own verdict in regard to doctrines, what his Church hears and teaches, and what are and what are not the commandments of the Church. The Church has no other doctrine than that of Christ, and no other obedience than to obey him. All the Papists say, then, concerning obedience to the commandments of the Church is in the same class with what Paul calls speaking lies in hypocrisy, moved by false spirits and doctrines of devils.

13. The same is the meaning of the phrase "stewards of the mysteries of God." The word "steward" here sip"nifies

70 LUTHER'S EPISTLE SERMONS.

one who has charge of his lord's domestics ; one whose office is the same as that of stewards in monasteries at the present day, or provosts in nunneries, or governors, managers and overseers of the sort. For "oekonomus" is Greek and signi- fies in English a steward, or one capable of providing for a house and ruling the domestics. Christ in Matthew 24, 45 calls such a one simply a servant : "Who then is the faithful and wise servant, whom his lord hath set over his house- hold, to give them their food in due season?'* Such a ser- vant was Eliezer, the stevv^ard of Abram's house. Gen 15.

14. Now, God's household is the Christian Church — our- selves. It includes pastors and bishops, overseers and stew- ards, whose office is to have charge of the household, to provide nourishment for it and to direct its members, but in a spiritual sense. Paul puts a distinction between the stewards of God and temporal stewards. The latter provide material nourishment, and exercise control of the physical person; but the former provide spiritual food and exercise control over souls. Paul calls the spiritual food "mysteries." The practice of providing it has so long been discontinued we do not now know what a steward is nor what is meant by "mysteries." Church officials im.agine that when they bap- tize, celebrate mass and administer other sacraments, they exercise the mysteries, and that now there is no proper mys- tery but the m.ass. At the same time' they know not the meaning of the term in this connection.

15. I cannot just now find a word in German equivalent to "mysterion," and it will be v/ell to retain the Greek form, as we have with many other words. It is equivalent to "secret," something hidden from our eyes, invisible to all, and generally pertaining to v/ords. For instance, a saying not easily understood is said to contain a hidden meaning, a secret, a "mysterion'* — something is concealed therein. The concealment itself may properly be termed "mystery" ; I call it a secret.

16. What, then, constitutes the mysteries of God? Sim- ply Christ himself; that is, faith and the Gospel concerning Christ. The whole Gospel teaching is far beyond the grasp

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of our reason and our physical sense; it is hidden to the world. It can be apprehended only by faith ; as Christ says in Matthew 11, 25: *'I thank thee, O father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes." And as Paul tells us (1 Cor 2, 7-8) : "We speak God's wisdom in a mystery, which none of the rulers of this world hath known."

17. Expressed in the clearest manner possible, "mystery" is the reception of the things of faith — that Christ the Son of God was born of a virgin, died and rose again, and all this that our sins might be forgiven. These things eye sees not nor reason comprehends. Indeed, as Paul says (1 Cor 1, 23), they are mere foolishness to the wise, and simply an offense to the self-righteous saints.

How can the natural man perceive, or reason acknowl- edge, that the man Christ is our life and salvation, our peace, our righteousness and redemption, our strength and wis- dom. Lord of all creatures — that he is even God — and every- thing else the Scriptures testify of him? None can appre- hend these truths except he hears and believes them through the Gospel. They are too far beyond sense and reason to be grasped by the natural man.

18. So, then, the mysteries of God are simply the bless- ings in Christ as preached through the Gospel and appre- hended and retained by faith alone. Paul says relative to the matter, speaking on how men should behave themselves in the house of God: ""Without controversy great is the mystery of godliness; he who was manifested in the flesh, justified in the spirit, seen of angels, preached among the nations, believed on in the world, received up in glory." 1 Tim 3, 16. This is spoken of Christ, who was manifest in the flesh. He dwelt among men who had flesh and blood like himself, yet he was still a mystery. That he v^as Christ, the Son o£ God, the life, the way, the truth and all good, v/as hidden,

19. Yet he was "justified in the Spirit ;" that is, through the Spirit's influence believers received, acknowledged and

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retained him as all we have mentioned. "To justify" means simply to pronounce just, or at least to admit as just; as we have in Luke 7, 29 : "All the people when they heard, and the publicans, justified God." Again, in Psalm 51, 4: "That thou mayest be justified when thou speakest." This is equivalent to saying: The believer in Christ justifies him, and acknowledges the truth that Christ alone is our life and righteousness and v^isdom, and that we are sinners, con- demned and perishing. For such Christ is, and such is his claim. He who acknowledges this his claim justifies him in the Spirit; but he who does not justify him relies upon his own works; he does not see himself condemned but contends against and condemns Christ. [This justification of Christ is effected by no one unless he possesses the Holy Spirit, whose work alone it is. Flesh and blood cannot do it, even if it be publicly presented to our eyes and preached into our ears.]

20. The statement in Romans 1, 4, "Christ was declared to be the Son of God with power, according to the spirit of holiness," has reference to justification. As if to say: "In unbelievers Christ is nothing; not only despised, but utterlj/ condemned. But the saints whose life is in the Spirit who sanctifies them, strongly and boastfully maintain that he is the Son of God. To them, it is proved and firmly settled."

21. Paul might have said: "We are the the stewards of the wisdom of God, or of the righteousness of God," and so on. For all this Christ is; as he says (1 Cor 1, 30): "Who v^as made unto us wisdom from God, and righteous- ness and sanctification, and redemption." But this would have been specifying, and he desired to embrace in one word all the blessings in Christ which the preaching of the Gos- pel brings ; so he styles them "mysteries." We may under- stand it as if he said: "We are spiritual stewards v/hose duty it is to minister the grace of God, the truth of God — but who can enumerate all? Let us briefly sum. them up and say, the mysteries of God ; mysteries and hidden things because faith alone can attain them."

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He adopts the same style in Romans 1, 4 when he com- prises in one word hov7 Christ was manifest in the flesh, jus- tified in the Spirit, preached to the gentiles, and so on. Sim- ilarly, in First Timothy 3, 16 he expresses it briefly in Greek, "oristheis," determined. In short, Christ was declared and determined, was received and regarded, as the Son of God, by angels, gentiles, the world, heaven and all things; since for this purpose he was manifested, justified, revealed,, preached, believed, received, and so on. Hence he indicates it here by the plural word "mysteries," and in First Timothy 3, 16 by the singular "mystery." The words are, however, equivalent in this connection. Christ is all in all, one mys- tery, and many mysteries, as expressed in the many myste- rious blessings we have from him.

22. It is worthy of note that Paul adds to "mysteries" the modifier "of God;" he means the hidden things God grants and which exist in him. For the devil also has his mysteries, as Revelation 17, 5 says: "Upon her forehead a name written. Mystery, Babylon the Great," etc. And again, in the seventh verse, "I will tell thee the mystery of the woman." The things over which the Pope and his priests now preside as stewards are mysteries of the lat- ter class; for they intimate that their doctrine and deeds win heaven, when in reality they but conceal death and hell for all who trust therein. But the mysteries of God enfold life and salvation.

23. Thus we arrive at the apostle's meaning in the asser- tion that a minister of Christ is a steward in the mysteries of God. He should regard himself and insist that others re- gard him as one who administers to the household of God nothing but Christ and the things of Christ. In other vv^ords, he should preach the pure Gospel, the true faith, that Christ alone is our life, our way, our wisdom, power, glory, salva- tion; and that all we can accomplish of ourselves is but death, error, foolishness, weakness, shame and condemna- tion. Whosoever preaches otherwise should be regarded by none as a servant of Christ or a stev/ard of the divine treasurer; he should be avoided as a messenger of the devil. So it follows:

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FAITHFULNESS IN STEV/ARDS. "Moreover, it is required in stewards, that a man be found faithfuL"

24. Upon this all depends. After faithfulness God in- quires. Angels, men and all creatures look for and demand it; not the mere name or honor of steward will answer. The question is not whether one's bishopric be large or small; nor is it particularly important whether or no he be outwardly pious. The question is, does he faithfully exe- cute the duties of his office, acting as a steward in the bless- ings of God? Paul here permits us much liberty to judge the doctrines and lives of our bishops, cardinals and all Papists. The same faithfulness is also required by Christ: "Who then is the faithful and wise servant, whom his lord hath set over his household, to give them their food in due season?" Mt 24, 45.

25. What is the nature of the faithfulness of the Papists — how does it measure up? Tell me, who would be re- formed or profited were any one bishop to have prominence and power enough to possess every bishopric, as the Pope tries to do? Who would be benefited if a bishop were so holy that his shadow would raise the dead? Who would be the gainer if he had wisdom equal to all the apostles and prophets? But none of these things are inquired after; the question is. Is he a faithful bishop? does he administer to the household of faith the Word of God? does he preach the Gospel and dispense the mysteries of God? Emphati- cally the inquiry is made upon these points. Here is where the individual is benefited. Above all things, then, faithful- ness is demanded of stewards.

26. Now, measure the Pope and all the ecclesiasts by the requirements of this text. Tell me, what is the Pope seeking? Is not the sole purpose of all his grasping and raging to enable him to rule supremely and arbitrarily? His whole concern is for fame, power, position and wealth, for authority over all men. Through the Pope's blasphemous lips the devil deceitfully endeavors to emphasize the impor- tance of obedience to popish laws, and the danger to the

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souTs salvation from disobedience. The Pope is not con- cerned about faithfulness to the Christian household. For tell me where in all his innumerable lav^7s and commands — a veritable flood of them — where in the whole extent of his government, did you ever learn of his touching with a single v/ord upon the mysteries of God? or v/here has he preached the Gospel? All his utterances relate to quarrels, to prebends, or at best to the matter of pates and apparel. Indeed, he openly condemns the Gospel and the mysteries of God. And the bishops and ecclesiasts follow him with their endowments, cloisters and high schools.

27. They have so perverted apostolic faithfulness that with them a faithful bishop, abbot or ecclesiastical prelate is one who loyally manages, guards, improves and increases their temporal possessions — the heritage of St. Peter, the Castle of St. Moretz, the land of the holy cross, the interests of the Virgin and other concerns of the Church, in a word, their own emolument — under the name of God and of the saints ; the v/orld, even in its most sordid state, bears no com- parison to them. Such are the princes, the bishops and prel- ates who have the credit of having governed well the Church; it matters not whether or no they have, during their whole lives, read or heard the Gospel, not to mention their disregard for their duty to preach it. The blasphemous tongue of the Pope, in its world-wide unrestraint, calls them good stewards of the blessings of God who are utterly use- less, unless it be to fill the place of treasurer, assessor, guardian, bailiff, architect, mayor, plowman, butler or kitch- en steward for some temporal lord. Such is their apostolic fidelity; this and nothing more.

In the meantime, souls are perishing. Divine interests are going to ruin. The wolf reigns and devours. In spiritual affairs the popish stewards see no danger and afford no se- curity. They sit unconcernedly counting over their profits, attending to the interests of St. Laurence and with ex-' treme faithfulness providing for the property of the Church — a faithfulness in return for which they are certain Christ has prepared for them no inferior seat in heaven. O

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wretched, lost, blinded multitude, how securely you are going on toward hell!

28. I cannot pass without notice here — for I must relate it as a warning against similar attempts — a trick of the devil which, I heard it said, he exhibited in time past at Merse- burg, in our own country. It had to do with the golden cup of Emperor Henry. The Pope's beloved people zealously relate a certain falsehood, for which they obtain indulgences. They assert that the roasted Laurence, by casting the golden cup into the balance, got so much the better of the devil that he was forced to release the soul of the Emperor, in consequence of which he (the devil) was enraged to the extent of breaking an ear off the cup. Such gross, foolish, idle falsehoods are intended to blind us Christians from perceiving the devil's trickery. What is the devil's purpose in this fabrication? The whole thing is a design to estab- lish by the miraculous, the wealth, luxury and delicate faith- fulness of the prelates of which we have spoken. Thereby the weak-minded are to be induced'to believe they can over- come the devil by presenting gifts to the Church. But Peter says this conquest is only to be effected by the power of faith. These are the signs Christ and Paul predicted vvould accompany the misleading of the elect from the faith.

29. A fidelity even more beautiful to contemplate exists among unspiritual lords and faithful stewards of the same class actively engaged in directing the spiritual welfare of souls. Certainly these are true stewards and the right sort! So extremely holy are they, St. Peter will have to be on his guard if he holds his place with them. They are our spiritual fathers — priests, monks and nuns — who exercise themselves in obedience to the Pope, the holy Church and every form of human institutions and orders and statutes. Among them are the paragon, the quintes- sence, the kernel, the marrow, the foundation — and how shall I enumerate all the honorable titles which they assume and hold from custom? Yes, far enough from custom ! The beautiful little cat has pretty, smooth fur.

30. Here is where we ßnd our good stewards and our un-

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heard-o£ fidelity. How tenaciously, how rigorously and earnestly, they adhere to that sort of obedience and main- tain those traditions. Yes, indeed, they are the proper saints. Few bishops who rigidly observe the holy, spiritual law can rank with them. But when we investigate their cloisters and review their doctrines and conduct, we find that no people on earth are less acquainted v/ith the mys- teries of God and farther from Christ. Indeed, they act as if mad, maliciously storming Christ with their own inven- tions. They are the Gog and Magog of the Revelation of John, contending against the Lamb of God. For they exalt their own works to the extermination of faith, and are termed the faithful stewards of God, as the wolf among the sheep is the shepherd.

31. Now, he that hath ears, let him hear what Paul says : *'It is required in stev/ards, that a man be found faith- ful"; but he is faithful who is occupied with the mysteries of God. The conclusion, then, is: the Pope, the bishops, monks and nuns, the founders and inmates of universities, and all who with them build upon anything or are occupied v/ith anything but Christ, the Gospel and true faith, though they may have indeed the name of servants and stewards of Christ, are in reality servants and stewards of the devil, their lord, and are engaged with his mysteries or secrets. Christ, in the saying v/e have quoted from Matthew, tells us fur- ther, the servant of the household should be not only faith- ful, but also wise, able to discern between the mysteries of God and the mysteries of the devil, that he may safely guard and keep himself and those committed to his care. For, as Paul says in Second Corinthians 11, 13-14, false apostles sometimes fashion themselves into true apostles of Christ, even as the devil transforms himself into an angel of light.

32. Where wisdom to discern the mysteries of God is lacking, the greater the faithfulness the greater the danger; as we perceive in the two mentioned cases of false, seduc- tive faithfulness on the part of the unspiritual saints. Paul well knew how the mysteries of the devil would prevail; so, while silent in regard to every other qualification neces-

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sary for stev*rards, he points out faithfulness. Had our bishops remained faithful stewards of God, popery and its peculiar spiritual orders undoubtedly would not have been introduced; the common spiritual order and life of faith would have been maintained. And were they now to return to faithfulness the strange special orders v^ould soon pass, and the true common ones be restored.

MAN'S JUDGMENT AND GOD'S. "But with me it is a very small thing that I should be judged o£ you, or of man's judgment." 33. First, we must understand Paul's language here, and explain the terms of the original, with which we need to be as familiar as with our mother tongue. He employs the word "judge," or sentence, in a worthy sense; that is, as carrying the thought of esteem.. "Judgm.ent," as gener- ally understood, conveys the idea of condemnation. But this is true: Every public judgment operates in two ways. One party is condemned, the other liberated ; one is punished, the other rewarded ; one dishonored, the other honored. The same is true in private judgment. While the Pharisee in the Gospel praised himself, he censured the publican and ethers; while he honored himself, he dishonored others. And the attitude of everyone toward his neighbor is either praise or censure. Judgment must involve these two things. Hence, Paul here says he is judged, or sentenced, by the Corinthians; that is, their judgment renders honor and praise unto him. By extolling Paul above the other apostles, decision is made between him and the others, to his advan- tage and with prejudice against them. Some, however, judged in favor of Peter, others of Apollos. That "judg- ment" is here equivalent to "praise" is evident from the conclusion of the passage : "Judge nothing before the time, until the Lord come, then shall each man have his praise from God." What is this but saying. Praise not, let God praise? It is God's prerogative to judge, to praise and to crown man; we are not to perform that office for one an- other.

34. The expression "man's judgment" ("menschliche

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Tag") implies that judgment of approval whereby man ex- alts and makes illustrious and renowned those he esteems. The thought is suggestive of the illumination or glory of day, which renders visible things unrevealed in darkness. In the Latin, illustrious people — they who are on everyone's tongue — are called "prasclari," "nobiles," "illustres." In German, "durchlauchtige" stands for those of high renown, those having name and reputation superior to others. On the other hand, the unrenowned are called "obscuri," "ig- nobles," humiles" — insignificant, unknown, humble.

The holy Scriptures term kings and princes "doxas," "glorias," "claritates," indicative of glory, splendor and popularity. Peter (2 Pet 2, 10) says of the Pope and his adherents that they tremble not to rail at glories. That means they will curse dignitaries — kings, princes, and all exalted in earthly glory; this when Christ has commanded us to love our enemies, to bless them that curse us, to do good to our persecutors. We see how the Pope defames on Maundy-Thursday in the "Bulla Caenae Domini"; and, indeed, whenever it pleases him.

35. Man's judgment, then, is expressed in the clamor and ostentation men make before the world. Jeremiah says (ch 17, 16), "Neither have I desired the woeful day; thou knowest." In other words, "They accuse me of preaching new doctrines solely to gain a name, and honor and praise before men; to v/in their esteem. But thou knowest it is not so; I have not sought such honor and praise." Christ says (Jn 5, 41), "I receive not glory from men." That is, "I do not desire men to laud and extol me." And (Jn 8, 50), "I seek not mine own glory." Again (Jn 5, 35), speaking of John the Baptist, "Ye were willing to rejoice for a season in his light." The meaning is, "It would have pleased you to have John's testimony contribute to your honor and praise ; you would have liked to enjoy for a short season the esteem of the people. This is what you sought."

36. Paul regards it a very trivial matter to command the clamorous honor and praise of men, to gain a reputation with them. He aptly calls such popularity "man's judg-

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ment," or human glory. For it is of human origin and not directed of God; and, with men, it shall pass. Paul would say : "I do not desire your praise, nor the praise of all the world." Let men seek for that. Servants of Christ and stev/ards or God look to Christ and to a divine glory for their judgment.

37. But the apostle surely manifests ingratitude in not sending the Corinthians a bagful of bulls or letters; in not blessing them nor distributing indulgences among them in recognition of their great honoring of the apostolic see. The Pope would have conducted himself in a manner much more worthy of an apostle. Yes, indeed; he would have anathe- matized them had they not illum.ined him with the glory of their judgment. He would have said, "I am a Papist; the Pope is the highest, the holiest, the mightiest." Kad Paul so desired he might have become pope, might have held supremac}^ ; he had but to utter a single word. He had only to receive them who desired to join themselves to him ; the others would have been obliged to yield. But in his stew- ardship he strove for faithfulness rather than for exaltation. Hence he had to remain a common tent-maker and to travel on foot.

38. From this verse, clearly the Corinthians judged with distinction of persons, preferring that baptism and Gospel which they had themselves received. They intimated that Paul, or Peter, or Apollos, was supreme. This Paul could not admit. He holds the apostles equal, whatever their individualities. He who is baptized and taught by Paul is as much a Christian as one baptized and taught of Peter, or Apollos, or anyone else. In opposition to this teaching, the Pope fiercely rants, admitting no one a Christian unless in- structed of himself. At the same time he teaches mere in- fidelity and the foolish works of men.

39. Now, Paul condemns undue respect of persons, and in the matter of stewardship for God is concerned only about faithfulness. By these very teachings, he removes every reason for divisions; his Church cannot be disunited, but must remain harmonious, allowing equality in all things.

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Hov/ can there be divisions v/hen one minister of Christ is like another, when he is equally a steward of God? So long as there is no difference in privilege, even if one does exceed another in faithfulnss, it will not create sects ; it will only publish the common Gospel with greater efficiency.

40. Paul's words have reference not to one apostle only, but to every apostle. He does not say, "Let a man so ac- count of me," but "Let a man so account of us;" of "us," mark you. Who is meant by "us"? Himself, Peter, Apol- los— they about whom the matter arose. The conclusion necessarily is that Peter and Paul are to be considered equal. Then either Paul's teaching is wrong when he re- gards all apostles equal servants of Christ and stewards of God, or the claims and proceedings of the Pope must be false and this text a powerful enemy of popedom.

"Yea, I judge not mine own self."

41. You may inquire how it is that Paul should look upon his own judgment of himself as truer than the judgment of any other; for we see how the majority of men praise or highly approve themselves. Naturally one is pleased with himself, but few receive the glory of "man's judgment" — are honored in the sentence of others. We might expect Paul to reverse the statement, saying: "With me it is a very small thing that I should judge myself ; I desire neither this human glory of man's judgment, nor the praise of yourselves or of all the world." But he speaks, rather, as a Christian and according to the state of his own conscience before God. The Corinthians exalted Paul in the things accepta- ble to God. They insisted he was higher, greater and better before God than the other apostles ; but certain other Chris- tians extolled Peter.

Now, there is with God no better evidence of the soul's condition than what the conscience reveals. God judges not, like men, according to appearance, but according to the heart; as we learn from First Samuel 16, 7: "Man looketh on the outward appearance, but Jehovah looketh on the heart." So it is plain the evidence of our consciences is of greater weight before God than the testimony of all the

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world. And this evidence alone will stand; as said in Ro- mans 2, 15: "Their conscience bearing witness therewith, and their thoughts one with another accusing or else excus- ing them; in the day when God shall judge the secrets of men."

42. Paul would ask : "Why should divisions arise among you concerning us? What if one is preferred of men before another? It is altogether immaterial. For even our own consciences refrain from judging as to who ranks first in God's sight." Solomon says, "He that trusteth in his own heart is a fool." Prov. 28, 26. There are no grounds for divisions. No one knows who ranks first with God. Christ himself does not claim the right to set one soul on the right hand and the other on the left. Mt 20, 23. Since all the apostles are alike before God, since one is a minister of Christ as well as another, and since we may not know who ranks ßrst in God's estimation, let no one presume to judge, much less to exalt himself above another because of tempo- ral power, wealth or popularity. The exaltation of the Pope and the claim that his eminence is from God is in violation of this principle; Paul's words dispute it, teaching that no one is able to know nor judge until the last day.

43. But here the keen tongues of the Papists seek to effect a breach. They assume that Paul does not deny the supremacy of Peter, or of the Pope, but forbids judgment of the person himself as to how good or bad he is in God's sight. I admit that Paul does forbid such judgment, never- theless the design of the Corinthians for which he rebukes them was to exalt the office, the baptism and the doctrine, wholly because of the person; otherwise they would not have said, "I am a good follower of Paul," "I am a good follower of Peter," and so on. Well they knew that doc- trine, baptism and office were the same with all the apostles, but their object was to exalt the office and its efficacy with the standing of the individual. Paul, however, takes the opposite stand ; he assumes equality of office upon the very ground of equality of individuals in man's sight, since none can know another's standing before God. Had the Corin-

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thians desired to exalt the individual only, and not the office, they would not have created sects and said, "I am of Paul," etc. Just as we may hold St. Peter holier in person than St. Augustine and yet not cause division thereby. But it is creating sects for one to say, "I am of Peter," and another, "I am of Augustine," meaning, "The doctrine taught me is superior to what is taught you."

44. The hypocritical Papists, being well aware that their false claim for the supremacy of the Pope cannot stand un- less backed by his personal holiness, proceed to bolster up that falsehood by a greater one. They endeavor to give him the reputation of personal goodness by saying he can- not err, for the Koly Spirit never forsakes him, and Christ is ever with and in him. Some of them, knowing the absurd- ity of denying that the Pope does openly sin, are so bold in their blasphemous utterances as to declare it is impossi- ble for him to remain in m^ortal sins for a quarter of an hour. Thus accurately have they measured with hour-glass and compasses the extent of the Koly Spirit's presence in the Pope. Why do they tell such blasphemous falsehoods? Doubtless because they are av/are of the futility of attempt- ing to maintain supremacy without personal goodness ; they would be compelled to admit that exaltation without piety must be of the devil. It cannot be said the Corinthians exalted the person independently of the office; it was be- cause of his office.

45. Do you ask further concerning Paul, who desired to be regarded a minister of Christ and a steward of God, Why did he not judge himself? I reply: As before stated, the ministry and the office are not his but God's, who enjoined them upon him. As no man can create the Vv^'ord of God, so no man ha-s authority to send it forth, or constitute an apostle. God has himself accomplished the work; he has constituted the apostles. Hence we should own the work, glory in it, confess it, and give to publish abroad the news of the priceless blessing the one God has bestowed. To illus- trate: Though I cannot constitute myself a living soul, I ought to glory in and confess the fact that God has created

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me a human being. But just as I am incapable of judging how I stand and will stand in the sight o£ God, so I cannot judge which apostle or steward is greatest before God.

46. But you object; You teach, however, that a Christian should not doubt his acceptance v/ith God, and he that doubts is no Christian; for faith assures that God is our Father and that as we believe so shall it be unto us. I reply : Indeed, I would have you hold fast the assurance of faith in the grace of God; faith is simply a steadfast, indubitable, sure confidence in divine grace. But this is what I say: the Corinthians' intent was to judge the apostles by their personal goodness and works, that according to one's holi- ness, rank and merit might his office be exalted and his fol- lowers secure some honor above others. But Paul over- throws all works and merit, leaving them to God's judg- ment, and places every apostle in the same rank as to office and faith. They fill one and the same office and are justi- fied by one and the same faith. The question of who ranks first in goodness, position, merit and achievement must be left to God; it is not an occasion for divisions in the com- munity. Hence follows:

"For I know nothing against myself; yet am I not hereby justified."

47. This verse also implies that the Corinthians judged the apostles in regard to the worthiness cf person and works; Paul admits his conscience does not reproach him, and confesses to the truth of their judgment so far as his person and conscience are concerned. But, he teaches that such judgment does not suffice before God; and that all de- cisions based on the same principle are false.

48. Much might be said on this verse. It shov/s us all works are rejected and no one is made godly and happy by any of them. The fact that Paul dared say "I know nothing against myself" proves him certainly to have abounded in good v>^orks; nevertheless he says, "I am not hereby justi- fied." By what is he justified, then? By faith alone. Could one be justified upon the grounds of a clear conscience — knowing nothing against himself — his confidence would

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rest in himself. He could judge and extol his own char- acter, as do presumptuous saints. Then faith and God's grace would be unnecessary; we would have in ourselves all essentials and could easily dispense with God. The fact is, however, all depends on our reliance upon the grace of God. Thereby are we justified. The subsequent judg- ment of our works and character, of our calling and worthi- ness, must be left to God. We are certain we are vindicated by none of these things, and uncertain how God will esti- mate them.

49. It is easily evident to all, I presume, that Paul refers to his character after conversion when he says he knows nothing against himself; for, concerning his previous life, he tells us (1 Tim 1, 13) he was an unbeliever, a blasphemer and a persecutor of the first Christians.

50. The question, however, arises. How can it be that he is not justified by his clear conscience when he declares (2 Cor 1, 12) : "For our glorying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved our- selves in the world, and m.ore abundantly to you-ward"? This quotation contains the answer. The v/ords, "in the grace of God," give it. We are indeed to rejoice in the grace of God, to boast of and glory in it ; since it is founded upon the glorying of our conscience. Even had not these words been included, it must necessarily be understood that reference is to the glorying in grace or else to honor before the world.

It is the privilege and the duty of everyone to acknowl- edge before men his innocence, to rejoice in having injured no one. And he should not call evil what he knows to be good. At the same time such glorying avails nothing before God ; he must judge the heart, though men are satis- fied with deeds. Before God, then, something more than a good conscience is necessary. Moses says (Ex 34, 7), "Forgiving iniquity and transgression and sin; and that will by no means clear the guilty." We read (Rom 3, 27), "WHere then is the glorying?" And again (1 Cor 1, 31),

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"He that glorieth, let him glory in the Lord"; that is, in his grace.

"But he that judgeth me is the Lord."

51. The thought here is, "I will v/ait for God's judg- ment and praise." Paul says also (2 Cor. 10, 18), "For not he that commendetli himself is approved, but whom, the Lord commendeth." His intent, hov/ever, is not to deter them from godly living but rather to incite thereto. Al- though no man is capable of judging and commending an- other, yet none shall go unjudged and uncommended. God himself will judge and praise right living. We should be so much the more faithful in doing good because God is to be judge; we are not to be remiss here even though uncertain as to how he judges us.

"Wherefore judge nothing before the tim.e, until the Lord come, v^^ho will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts; and then shall each man have praise of God."

52. We may v/ell ask. Are we not to give praise to one another? Paul says (Rom 12, 10), "In love of the brethren be tenderly affectioned one to another." And Christ (Mt 5, 16) : "Even so let your light shine before men; that they may see your good works, and glorify your Father who is in heaven." And the apostle also tells us (2 Cor 6, 8) we must here upon earth v/alk "by evil report and good report." But, we reply our faith alone, not our works, is the chief thing to be honored in all cases. Good works are imperative, and we should extol them in others ; but no one is to be judged, justified or preferred because of them. The farmer at his plow sometimes may be better in God's sight than the chaste nun.

53. The five fcoUsh virgins (Mt 25, 2), despite their virginity, are condemned. The v/idow who threw into the treasury two mites (Mk 12, 42) did more than all the others who cast in much greater amounts. The work of the woman who was a sinner (Lk 7, 37) is extolled above any work of the Pharisees. It is impossible for us mortals to discern

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the relative merits of individuals and the value o£ their works; we ought to praise all, giving equal honors and not preferring one above another. We should humble our- selves before one another, ever esteeming our neighbor above ourselves. Then we are to leave it to God to judge who ranks first. True, he has declared that whoever hum- bles himself shall be exalted, yet it is not evident who humbles and who exalts himself; for the heart, by which God judges, is not manifest. One may humble himself when secretly in his heart he is haughty, and again the meek- hearted may exalt himself.

54. So Paul says: "The Lord comes, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts." Then it will appear who is really worthier, superior and better, and whose works excel.

55. It is most unchristianlike to base our estimation of one upon his outward appearance and visible works ; to say, for instance, that the Carthusian leads a life essentially bet- ter than the farmer, or than any married man. Indeed, the Carthusian if he does right will esteem his own life inferior to that of the married man. For God judges not according to outward expression, but according to the secrets of dark- ness and the counsels of the heart, and how can the Car- thusian know which is the humbler and holier, his own heart or the farmer's?

56. Applicable here are two instances, in my opinion the best in all the "Lives of the Fathers." One is of St. An- thony, to whom it was revealed that a tanner at Alexandria, a humble, honest mechanic, but one in no wise illustrious, was far superior to the saint because of his humility of heart. The other relates to Paphnutio, who, despite all his austerity of life, v^as not superior to a fifer nor to either of two married women. It was a special manifestation of grace that God revealed these two incidents at a time when monastic life was most intense, and works prodigious. His purpose was to deter us from judging by outward appear-

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ances — by works — and to teach us to value all works alike and to prefer others above ourselves.

57. Now you will say: If all stations are alike and all works of the same value, none to have preference, what ad- vantage is it to us to forsake the v/orld and enter the holiest orders, to become monks, nuns and priests, in the effort to serve God? I reply: Did not Christ and Paul foretell that false Christs and prophets should arise and deceive many? Had the doctrine of equal service to God under all condi- tions and in all works continued to stand, certainly no monasteries and cloisters would have loQen established — or at least they would not have increased so rapidly — to create the illusion that service to God consists only in meet- ing their requirements. Who would have become a priest, who a monk, yes, who a pope and bishop, had he realized that in such capacity his position and its works are no more meritorious than those of the poorest nurse maid v>7ho rocks children and v/ashes swaddling clothes?

It would grievously distress, yes, and shame, the Pope had he to humble himself to a nurse maid, esteeming his works inferior to hers — he whose position and v/orks are so meri- torious that kings, and even God's saints, are scarce worthy to kiss his feet. The holy Papists, then, must institute somiething superior to Paul's teaching here. They are com- pelled to judge themselves, and to proclaim their position and works supreme, else they cannot sell their merits and procure heaven for poor laymen, married persons and indi- viduals in various stations, implying that these do not in their lives serve God.

58. Now, seeing hov/ im/possible it is for the present ec- clesiastical order to stand unless it disposes of this passage from Paul and exalts its religious life with distinction above that of other Christians, it is certainly clear enough that popery, v/ith its monasteries and cloisters, is based on mere falsehoods and blasphemies. The Papists style themselves "ecclesiastical" or "spiritual" and others "secular," when God sees none as ecclesiasts or churchmen, but as believers ; and believers are found for the most part not amxong the

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clergy but among the laity. What greater deception than to call the clerical order spiritual, and to separate it from the class among whom true spiritual life exists? God alone is to judge who is holiest and best. The clerical order as- sumes the title "spiritual" simply because they have shaved heads and wear long cloaks. What folly — even insanity !

59. You will say: If this be true, it were better for us to leave the cloisters and monasteries. I reply: There are but two things for you. Follow the teaching of this lesson, comm.ending not yourselves. Regard your order and sta- tion no better than as if you were not an ecclesiastic, and your chastity not superior to that of an honest, loyal wife and mother ; if you are not willing so to humble your eccle- siasticism, then discard caps, bald pates, cloisters and all. Either adopt this course or knov/ that your ecclesiasticism, your spirituality, has its origin, not with a good spirit, but with an evil spirit. You will never overthrow Paul's doc- trine here. It is better to be a mother among the common believers in Christ than to remain a virgin in the devil's cause. Paul standi firm on the point that we must not judge ourselves.

60. But you will loudly object; Jerome and many others have highly commended virginity; and Paul, too (1 Cor 7, 38), teaches it is better to be a virgin than to marry. I answer: Let Jerome be here or there, Augustine here or Ambrose there, you have learned what God here says through Paul, that no one shall judge himself or anyone else to be best. God's command should have more weight than the sayings of many Jerom^es, were they as numerous as the sand grains upon the seashore or the leaves of the forest. True, Paul says it is better to be continent than to marry, but he does not say "in God's sight." If he did, it would be a contradiction of his words here. He who lives continently, it is true, is freer to publish the Gospel than the married man; and it was with the thought of Gospel furtherance that Paul applauded virginity, or continence. He says: "He that is unmarried is careful for the things of the Lord." 1 Cor. 7, 32.

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Christ also applauds the eunuchs (Mt 19, 12), not for the sake of their condition but for the sake of their profit to the kingdom of heaven ; that is, for the sake of their furtherance of the Gospel. Now, although none cares less for the Gos- pel than do these ecclesiasts, they continue to exalt their position above that of others, and to extol continence for the mere sake of the merit in denial, not for the end it serves. To illustrate the advantage of continence: It is better to learn a trade than to be a servant; and why? Not because it is a condition more acceptable to God, but be- cause it offers less hindrances to his service. It is in this light that Paul applauds virginity and continence ; but only in those who have a desire for it through the grace of God.

61. At present no one cares v/hether continence is a help or a hindrance ; everyone plunges into it, thinking only of how exalted, worthy and great it makes them. All is done with such pains and danger, unwillingness and impur- ity, that an adequate cry and protest cannot be raised against the evil. Still they vnsh to be better than other people. Thus they have brought such reproach upon the marriage state that it is considered an impure and disgrace- ful life. As a reward God permits their continence to pol- lute their garments and beds continually. Really there is no greater or more polluted incontinence than theirs, in- ordinate, imprisoned, restrained and intolerable as it is.

"Bring to light the hidden things of darkness, and make manifest the counsels of the hearts."

62. Paul gives the reason we should refrain from com- mending ourselves or any other when he declares that the hidden things of darkness and the counsels of the hearts are not yet brought to light. Since God judges according to the secrets of the heart v/hich we cannot know, we should withhold judgment of the various stations and works of men, and not make distinction. The virgin is not to exalt her state of virginity above the station of the wife. The Pope ought to humble his eminence below the position of the plow-boy. No one should presum.e to regard his own station, or that of another, as better before God than the oc- cupations of other men.

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63. Every person should be free to choose and live in the state that suits him, all being alike until the Lord comes. But, were this principle to be carried out v/nere v/ould the holy fathers and the spiritual lords obtain their daily bread, not being accustomed to labor? They secure their subsistence by making the impression that the common man is in error and by separating from him their states and position. They judge themselves to be the best people, con- fident of enjoying the common man's treasures, because his state is nothing. Hence arise so many institutions, and gifts flov/ to the cloisters, chapels and churches for the especial benefit of these idle, beloved gluttons and gormand- izers. All this would fall were Paul's teachings introduced.

64. By the "hidden things of darkness" and the "coun- sels of the hearts" Paul refers to the two pov/ers com- monly but not very intelligibly termed "will" and "reason." Man possesses in his inmost being two capacities : he loves, delights, desires, wills; and he understands, perceives, judges, decides. I shall term these capacities "motive" and "thought."

65. The motives and desires of man are deep and deceit- ful beyond recognition; no saint, even, can wholly com- prehend them. Jeremiah says (ch. 17, 9-10) : "The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? I, Jehovah, search the mind, I try the heart." And David (Ps 32, 2) : "Blessed is the man in whose spirit there is no guile."

Many pious individuals perform great works from a selfish motive or desire. They seek their own interests, yet never with assurance. They serve God not purely for love of him, but for the sake of personal honor or profit; of, gaining heaven and escaping the tortures of hell. One can- not realize the falseness of his motives until God permits him to endure many severe temptations. So Paul calls such motives "hidden things of darkness," a m.ost appropriate name. Not only are they concealed, but in darkness, in the inmost heart, where they are unperceived by the indi- vidual himself and known to God alone.

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66. Remembering this deplorable secret motive o£ the heart, we should be induced -to submit ourselves one to an- other and not to contrast any particular v/ork or station with others. The motive determines the force and judg- ment of every v/ork, every station, of all conduct, of every life. As Solomon says (Prov 16, 2) : "J^^o^-'^^ v/eigheth the spirits" — God is the weigh-master of the spirits. Since there may be something of good concealed in the secret heart of the wife and likewise something of evil in the vir- gin's heart, it is absurd and unchristian to exalt a virgin above a wife because of her continence, a purely external virtue. It is just as unreasonable to measure the two by their external life as to compare the weight of eggs by put- ting the shells into the balance and leaving out the contents.

67. Now, according to our secret motives so are our thoughts — good or evil. Our motives and desires control our aims, decisions and reasonings. These latter Paul terms "counsels of the heart" — the thoughts we arrive at in conse- quence of our secret motives and desires.

68. Of these two, Mary hints in her song of praise (Lk 1, 51) : *'He hath scattered the proud in the imagination of their heart." She calls intent or motive of the heart the *'hidden things of darkness" — ^her desire, while the "coun- sels" and imaginations are the heart's expression. Moses, referring to man's heart, says (Gen 6, 5) : "Every imagina- tion of the thoughts of his heart was only evil continually." And Christ (Mt 6, 22-23) earnestly warns us against the same false motive: "The lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be dark- ness, how great is the darkness!" The reference in this whole quotation is to the secret workings of darkness, which are not to be overcome in any way but by despair of our own works, and strong faith in the pure grace of God. Nothing is more conducive to this end than sufferings severe and many, and all manner of misfortunes. Under such in- fluences man may learn, to some extent, to know himself; otherwise all is lost.

J^ourtb Sunba^ in Bbvcnt

Epistle Text: Philippians 4, 4-7.

4 Rejoice in the Lord always: again I will say, Re- joice. 5 Let your forbearance be known unto all men. The Lord is at hand. 6 In nothing be anxious; but in everything by prayer aiid supplication with thanksgiv- ing let your requests be made knov/n unto God . 7 And the peace o£ God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus.

1. The text, though short, is a suggestive and impor- tant lesson in Christian faith. It teaches how we should conduct ourselves toward God and our neighbor. It says :

"Rejoice in the Lord always." OUR CONDUCT TOWARD GOD— REJOICE IN HIM.

2. Joy is the natural fruit of faith. The apostle says elsev/here (Gal 5, 22-23) : "The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.'* Until the heart believes in God, it is impossible for it to rejoice in him. When faith is lacking, man is filled with fear and gloom and is disposed to flee at the very mention, the mere thought, of God. Indeed, the un- believing heart is filled with enmity and hatred against God. Conscious of its own guilt, it has no confidence in his gracious mercy; it Icnows God is an enemy to sin and will terribly punish the same.

3. Since there exist in the heart these two things — a con- sciousness of sin and a perception of God's chastisement— the heart must ever be depressed, faint, even terrified. It mast be continually apprehensive that God stands behind

93

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ready to chastise. Solomon says (Prov 28, 1), "The wicked flee when no man pursueth." And Deuteronomy 28, 65-66 reads, "Jehovah Vv-ill give thee there a trembling heart . . . . and thy life shall hang in doubt." One may as v/ell try to persuade water to burn as to talk to such a heart of joy in God. All words will be without effect, for the sinner feels upon his conscience the pressure of God's hand. The prophet's injunction (Ps 32, 11) likewise is: "Be glad in Jehovah, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart.'' It must be the just and the righteous who are to rejoice in the Lord. This text, there- fore, is written, not for the sinner, but for the saint. First we must tell sinners how they can be liberated from their sins and perceive a merciful God. When they have been released from the power of an evil conscience, joy will re- sult naturally.

4. But hov/ shall we be liberated from an accusing con- science and receive the assurance of God's mercy? The question has been sufficiently answered in the preceding postiis, and will be again frequently satisfied later on. He who would have a quiet conscience, and would be sensitive of God's mercy, must not, like the apostates, depend on works, still further doing violence to the heart and increas- ing its hatred of God. He must place no hope whatever in works; must apprehend God in Christ, comprehend the Gospel and believe its promises.

5. But what does the Gospel promise other than that Christ is given for us ; that he bears our sins ; that he is our Bishop, Mediator, and Advocate before God, and that thus only through him and his work is God reconciled, are our sins forgiven and our consciences set free and made glad? V/hen this sort of faith in the Gospel really exists in the heart, God is recognized as favorable and pleasing. The heart confidently feels his favor and grace, and only these. It fears not God's chastisement. It is secure and in good spirit because God has conferred upon it, through Christ, superabundant goodness and grace. Essentially, the fruits of such a faith are love, peace, joy, and songs of thanksgiv-

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ing and praise. It will enjoy unalloyed and sincere pleas- ure in God as its supremely beloved and gracious Father, a Father whose attitude toward itself has been wholly pa- ternal, and who, without any merit on its part, has richly poured out upon that heart his goodness.

6. Such is the rejoicing, mark you, of which Paul here speaks — a rejoicing v/here is no sin, no fear of death or hell, but rather a glad and all-powerful confidence in God and his kindness. Hence the expression, "Rejoice in the Lord" ; not rejoice in silver or gold, not in eating or drink- ing, not in pleasure or mechanical chanting, not in strength or health, not in skill or wisdom, not in pov/er or honor, not in friendship or favor, nay, not in good works or holi- ness even. For these are deceptive joys, false joys, v<7hicli never stir the depths of the heart. They are never even felt. When they are present we may well say the individual rejoices superficially, and without a heart experience.

To rejoice in the Lord — to trust, confide, glory and have pride in the Lord as in a gracious Father — this is a joy which rejects all else but the Lord, including that self- righteousness whereof Jeremiah speaks (ch. 9, 23-24) : "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches ; but let him that glorieth glory in this, that he hath understanding, and knoweth me." Again, Paul enjoins (2 Cor 10, 17), "He that glorieth, let him glory in the Lord."

7. The apostle further commands in our text to rejoice "always." Thus he rebukes those who rejoice in God — ^who praise and thank him — only a portion of the time. These re- joice when it is well v/ith them ; when not, rejoicing ceases. Concerning them Psalm 48 teaches, they will praise God when he favors them. David does not so. He declares (Ps 34, 1): "I will bless Jehovah at all times; his praise shall continually be in my mouth." And David has good reason to do so, for who will harm or distress one favored of God? Sin harms him not; nor death nor hell. David sings (Ps 23, 4) : "Yea, though I v/alk through the valley of the shadow of death, I will fear no evil." And Paul

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queries (Rom 8, 35) : "Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?" And then he goes on (verses 38-39) : "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things pres- ent, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." "Again I will say. Rejoice."

8. The apostle emphasizes his admonition by repeating it. It is essential that we rejoice. Paul, recognizing that we live in the midst of sin and evil, both which things depress, would fortify us with cheer. Thus rejoicing, even if we should sometimes fall into sin, our joy in God will exceed our sorrow in sin. The natural accompaniment of sin truly is fear and a burdened conscience, and we cannot always escape sin. Therefore we should let joy have rule, let Christ be greater than our sins. John says (1 Jn 2, 1-2) : "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous ; and he is the propitiation for our sins." Again (1 Jn 3, 20) : "Because if our heart condemn us, God is greater than our heart, and knoweth all things."

OUR CONDUCT TO MAN— FORBEARANCE.

"Let your forbearance [moderation] be known unto all men."

9. Having instructed the Corinthians concerning their conduct toward God — their duty to serve him with joyful hearts — Paul proceeds briefly to teach them how to con- duct themselves before men, saying, "Let your moderation be known unto all men." In other words: Rejoice always before God, but before men be forbearing. Direct your life so as to do and suffer everything not contrary to the com- mandments of God, that you may make yourselves univer- sally agreeable. Not only refrain from offending any, but put the best possible construction upon the conduct of others. Aim to be clearly recognized as men indifferent to circumxstances, as content whether you be hit or missed, and holding to no privilege at all liable to bring you into

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conflict or produce discord. With the rich be rich; with the poor, poor. Rejoice with the joyful, weep with the mourning. Finally, be all things to all men, compelling them to confess you always agreeable, uniformly pleasant to mankind and on a level with everyone.

10. Such is the meaning of the little word here employed by the apostle — "epiikia," equity, clemencj^ accommoda- tion— and which we cannot better render than by "modera- tion" or "forbearance." It is the virtue of adapting or ac- commodating oneself to another; of endorsing that other; of making all equal; of presenting a like attitude toward all men ; not setting oneself up as a model and pattern ; not desiring mankind to do homage to one, to conform to one's position. Justice may be classified as severe and mild. Too severe justice is often mitigated, and that is the equity, the moderation and clemency of the law. The Latin translator has rendered our word "miodestiam," "moderation." This v/ord would properly convey the thought were it not gener- ally understood in its relation to eating, drinking and dress- ing. Here the intent is to indicate that moderation of life which adjusts and adapts self to the abilities and circum- stances of others, yielding, commending, following, mitigat- ing, doing, allowing, forbearing, according as one recognizes what the capacity and condition of a neighbor demands, even to the disparagement^ of one's own honor and life, and the detriment of his possessions.

11. For the sake of a better understanding, let us illus- trate: Paul says (1 Cor 9, 19-22) : "For though I v/as free from all men, I brought m.yself under bondage to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain Jews ; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law ; to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without lav/ ... I am become all things to all men, that I may by all means save some." That is, Paul ate and drank with the Jews according to the law, and generally conducted him-

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self in harmony with its requirements; though he was not obliged so to do. He also ate and drank with the gentiles regardless of the law, and conducted himself without re- spect to its requirements and as the custom of the gentiles. For only faith and love are requisite. All else man is free to omit or to observe. Therefore, for the sake of one, all laws may be observed; for another, omitted. Observance must be adapted to the individual case.

Now, suppose some blind, capricious individual intrudes, demanding as necessary the omission of this thing and the observance of that, as did certain Jews, and insisting that all men follow him and he none — this would be to destroy equality ; indeed, even to exterminate Christian liberty and faith. Like Paul, in the effort to maintain liberty and truth, everyone should refuse to yield to any such demand.

12. To illustrate further: Christ suffered his disciples to break the Sabbath — and himself frequently broke it — where necessary (Mt 12 and Mark 2) ; but where necessity did not require otherwise, he observed the day. He assigned as reason for his conduct, "The Son of man is lord even of the sabbath." Mk 2, 28. That is, the law of the Sabbath permits freedom ; for the sake of extending love and service to one, it may be broken; and to another, it may be ob- served.

13. Because of the Jews, Luke says, Paul circumcised Timothy. But he would not permit Titus to be circumcised for the very reason that false brethren insisted upon it and were unv/illing to concede it a matter of choice. Paul claimed authority both to observe circumcision and not to observe it, according as would best contribute to the benefit of others. He deemed neither one course nor the other necessary. He did not believe in circumcision for the sake of the work itself — as a thing which must be performed.

14. But to make the application to ourselves: When the Pope commands us to confess, to receive the sacrament, to fast, to eat fish, or to perform any bidding of his, and insists that we must do these things because the Church requires it of us, we should calmly trample upon his in-

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junctions, doing what is directly opposed, simply to defy him and maintain liberty. But when he does not insist upon these things, we should honor his desire by observing with observers and omitting with those who omit, presenting Christ's testimony, "The Son of man is lord even of the sabbath," and declaring him much more Lord of human laws. To exercise our liberty in the observance of these commands, works no harm to faith nor to the Gospel; but to observe them by a forced act of obedience, destroys faith and the Gospel.

15. The same rule applies to all external institutions and ordinances, as monastic vows and rules. They are in them- selves but a matter of choice and are not opposed to faith or love. We should maintain the privilege of observing them in love and liberty, for the sake of our associates — to preserve harmony with them. But when it is insisted that certain ordinances must be honored, that their observ- ance is an act of obedience essential to salvation, we should forsake cloisters, tonsures, caps, vows and rules, and even take the opposite course, by way of testifying that only faith and love are the Christian essentials and it is our privilege to observe or omit ail other things, being controlled by love and our associations. To conform to laws in a spirit of love and liberty works no harm, but to conform through necessity and forced obedience is to be condemned. Let this rule apply to ceremonials, hymns, prayers and all other Cathedral ordinances, so long as they are observed as a mat- ter of love and liberty alone. Only for the service and for the enjoyment of the assembled company are they to be observed, and that when they are works not in themselves evil. When urged as inherently essential, we are to refrain ; we must oppose them in order to maintain the liberty of faith.

16. Herein you see the diabolical character of the papal institutions, cloisters, in fact all popedom. For they simply make a matter of liberty and love one of necessity and forced obedience, whereby the Gospel, faith included, is extermi- nated, not to mention the consequent wretchedness of the

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common people who submit to obey for the sake of their, appetites. For how many now attend the choral cere- monies and pray specified hours for God's sake? A general destruction of cloisters and other institutions would be the best reformation in this respect. They are of no benefit to Christianity and might easily be dispensed with. Before liberty could be established in one such institution, a hun- dred thousand souls migiit be lost in the others. When a thing is not beneficial and serves no purpose, but does un- speakable injury, and is beyond remedy, it is much better to utterly exterminate it.

17. But again, when civil government enjoins laws and demands tribute, we should freely serve, even though we are constrained. In this case our liberty and faith are not endangered. For civil government does not claim that ob- servance of its laws is essential to salvation, but essential to civil dominion and protection. In submitting to it, then, conscience maintains its liberty, and faith is not impaired. To whatever does not do violence to our faith, and benefits others, we should fully conform. But when it is insisted that observation of any material laws is essential to salva- tion, our course of action should be the same as that already suggested relative to the laws of the Pope and the cloisters.

18. Now, the illustrations given serve as examples to fol- low in every instance. As Paul here teaches, let one put himself on an equality with all men, being not content to consider simply his own claims and rights, but the v/ishes and well-being of others. Paul has here in a single word set aside all rights. If your neighbor's condition really de- mands that you yield a certain personal right or privilege, and you insist upon that privilej?e, you act at variance with the principle of love and equality and are indeed blame- worthy. For in yielding you sustain no injury to your faith, and your neighbor is profited. You v/ould desire him to do thus unto you — a principle of natural law

Indeed, we further add, in the event of one working you harm or injury, you are to put the best construction upon his act, excusing it in the spirit of that holy martyr who.

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when all his possessions were taken from him, said, "Truly, they can never take Christ from me." Say you likewise: "His act injures not my faith; why not excuse him? why not submit, and accommodate myself to him?"

19. I cannot better illustrate than by citing the conduct of two good friends, whose manner toward each other may serve as an example for us in our conduct toward all men. How did they act? Each did what pleased his fellow. Each yielded, submitted, suffered, wrought and accepted, just in accordance with his conception of what might profit or