Epistle Sermons Volume III Part 4

27. It is not sufficient to boast of having pa.s.sed from death into life; there must be evidence of the fact. Faith is not an inactive and lifeless thing. When there is faith in the heart, its power will be manifest. Where power is not in evidence, all boasting is false and vain. When the human heart, in its confidence in divine mercy and love, is thrilled with spiritual comfort, and also warmed into kindness, friendliness, humility and patience towards the neighbor, envying and despising none but cheerfully serving all and ministering unto necessity even to hazarding body and life--when this is the case, then the fruits of faith are manifest.

Such fruits are proof that the believer has truly pa.s.sed from death into life. Had he not true faith, but doubted G.o.d's grace and love, his heart would not prompt him, by reason of his love and grat.i.tude to G.o.d, to manifest love for his neighbor. Where man has faith, and where he realizes G.o.d's infinite mercy and goodness in raising him from death to life, love is enkindled in his heart, and he is prompted to do all manner of good, even to his enemies, as G.o.d has done to him.

28. Such is the right interpretation and understanding of John's expression: "We know that we have pa.s.sed out of death into life, because we love the brethren." It leaves in its integrity the foundation, justification, or deliverance from death, through faith alone. This is the first element of Christian doctrine. Granting that faith does justify, the next question is whether the faith is real or simulated, being merely a deceptive show and unsupported claim. The clear information imparted by the apostles is, that love, indeed, does not deliver from death, but that deliverance from death and the presence of life becomes a matter of sight and knowledge in that love has been wrought. With true faith we must have come to the point where we no longer, like Cain, in our pride and conceit, despise our neighbor; where we are not filled with envy, hatred and bitterness; where we desire, and to the extent of our power, promote the interests of our neighbor and work him all good.

29. John draws to a close by showing the opposite side of the picture, in that he addresses earnest words that reecho like peals of thunder to those who make the carnal boast of being Christians while dest.i.tute of love. He cites several facts as evidence that where love is lacking, necessarily faith and deliverance from death are absent, likewise. Thus no opportunity is given for self-deception or a frivolous excuse based upon wordy boasting of one's faith. The reality of the inner life is known by the presence of love, which in turn attests the presence of faith in the heart.

I. "He that loveth not abideth in death."

30. Here, in clear, decisive words, the conclusion is expressed that no man may boast of life unless he has love. If it is true that faith must be active, it is conversely true that the absence of fruitage demonstrates one's continuance in the old Cain-like manner of existence, torpid and dead, bereft of solace and the experience of G.o.d's grace and life. Let no one presume to think he has pa.s.sed into life so long as he is devoid of love and the fruits of faith. Let him become serious, and in alarm make ready to become a true believer, lest he remain in eternal death and under greater condemnation than those who have never heard the Gospel.

II. "Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him."

31. Still clearer and stronger becomes the argument that lack of love means continuance in death. The stern and frightful judgment is here expressed that the unloving person is no better than Cain the fratricide. His heart is under the influence of deadly hate and murderous malice against the brother who refuses to be subservient to his desires. Kindling rage will prove its existence by appropriate works unless restrained by the fear of disgrace and punishment. He wishes his brother nothing good, but rejoices in his misfortune.

All this, however, is impossible for one who believes that he has been delivered from death. One who knows the wretchedness and misery of death from experience, but has entered upon life with its solace and joy, blessings he seeks to maintain--such a person will desire for others the same blessing; he cannot rejoice in another's death.

Therefore it is true conversely: "We know that no murderer hath eternal life abiding in him."

HATRED NATURAL TO HUMAN REASON.

32. Thus we see the nature of the human heart without faith and the knowledge of Christ; at bottom it is but the heart of a Cain, murderous toward its neighbor. Nor can anything better be expected from him who is not a Christian. The Scriptures repeatedly denounce such faithless hypocrites as bloodthirsty and deceitful. "Jehovah abhorreth the bloodthirsty and deceitful man." Ps 5, 6. "For their feet run to evil, and they make haste to shed blood." Prov 1, 16. See also verse 11. All mankind are by nature the children of the murderer Cain. They are, of course, no better than their father. While Cain was a man most magnificent, intelligent and wise, being the first fruit born of those holy parents Adam and Eve, and in his superior endowment with natural virtues infinitely superior to all who come after him, he was nevertheless an unbeliever before G.o.d. Hence he became the murderer of his brother.

III. "Hereby know we love, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath the world's goods, and beholdeth his brother in need, and shutteth up his compa.s.sion from him, how doth the love of G.o.d abide in him?"

33. These words delineate true Christian love and hold up the sublime example, or pattern, of G.o.d's love manifest in Christ. Christ's blood and death is G.o.d's own blood and death. Paul in Acts 20, 28, speaks of G.o.d having purchased the Church "with his own blood." The heart of man by faith receives and apprehends this sacrifice. Under its transforming influence he is disposed to work good to his neighbor as he has himself received good. He even jeopardizes his life to that end, being conscious of his redemption from eternal death, and knowing physical death powerless to affect his eternal life. But the heart that fails to appropriate Christ's sacrifice is without faith and insensible to G.o.d's love and eternal life.

34. John uses an ill.u.s.tration plain enough for anyone to understand, and from which we may judge that the soul found wanting in small duties will be deficient in great ones. According to the apostle, if one possesses this world's goods and sees his neighbor want, he being able to render a.s.sistance without injury to himself, and yet closes his heart against that neighbor, not a.s.sisting him with even the slightest work of love, how can the love of G.o.d dwell in him since he appreciates it so little that he will not spare his needy brother a penny? How can he be expected, then, to render a greater service--to even lay down his life for his brother? What right has such a soul to boast--how can he know--that Christ has laid down his life for him and delivered him from death?

35. How frequently are such people to be found! Having this world's goods and being able to help the needy, they close their hearts against the unfortunate, as did the rich glutton toward poor Lazarus.

Where shall we find in imperial courts, among kings, princes and lords, any who extend a helping hand to the needy Church, or give her so much as a crust of bread toward the maintenance of the poor, of the ministry and of schools, or for other of her necessities? How would they measure up in the greater duty of laying down their lives for the brethren, and especially for the Christian Church? Note the terrible judgment that they who are devoid of brotherly love are in G.o.d's sight murderers and cannot have eternal life.

36. But the merely selfish may well escape our censure in comparison with those who not only close their purses to the poor but shamelessly and forcibly deprive and rob their needy neighbor of his own by overreaching, by fraud, oppression and extortion; who take from the Church the property rightfully hers and especially reserved for her, s.n.a.t.c.hing the bread from her mouth, so to speak. Not only is the papistical rabble today guilty of such sin, but many who would be known as evangelical practice the same fraud with reference to the parochial estates and general property of the Church, and, in addition, tyrannically hara.s.s and torment the poor ministers. But oh, how heavy and terrible the impending judgment for those who have denied to Christ the Lord in his thirst even the cup of cold water!

IV. "My little children, let us not love in word, neither with the tongue; but in deed and truth."

37. The world and the false Christians in word pretend great love; but in practice, when love should manifest itself in deeds, it is found to be insincere. So John admonishes that where our love is not ardent enough to lead us to lay down our lives for our brethren, however much we may profess Christ, that love is a.s.suredly only a vain show, a false pretense, wherewith we deceive ourselves and remain in infidelity and death, and in a more deplorable condition than those who are wholly ignorant of the Gospel. Therefore, let him who would proceed safely and prove himself a Christian remember to prove himself such by his deeds and works. Then men will know that he does not, a murderer and liar, like others, follow the devil. They will know, on the contrary, that he truly and with the heart clings to the Word of G.o.d, having pa.s.sed from death to life.

_Third Sunday After Trinity_

Text: 1 Peter 5, 5-11.

5 Likewise, ye younger, be subject unto the elder. Yea, all of you gird yourselves with humility, to serve one another: for G.o.d resisteth the proud, but giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of G.o.d, that he may exalt you in due time; 7 casting all your anxiety upon him, because he careth for you. 8 Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: 9 whom withstand stedfast in your faith, knowing that the same sufferings are accomplished in your brethren who are in the world. 10 And the G.o.d of all grace, who called you unto his eternal glory in Christ, after that ye have suffered a little while, shall himself perfect, establish, strengthen you. 11 To him be the dominion for ever and ever. Amen.

HUMILITY, TRUST, WATCHFULNESS, SUFFERING

1. This is the conclusion of Saint Peter's epistle. It is an exhortation to good works, such as a Christian, or believer, should practice. It is evident that the doctrine of the Gospel is not such as is charged by some, forbidding good works, or not earnestly commanding and urging them. Most diligently and repeatedly it urges the doctrine of works--such works as are, indeed, good works. There are in this epistle four natural heads which furnish us four good sermons.

I. HUMILITY.

2. The apostle has, in the verses immediately preceding our text, exhorted the elders, that is, preachers, to be in their lives "ensamples to the flock," not "lording it over the charge allotted"

to them, but using their office for the service of others. And here in our text he exhorts the others, especially the young, to "be subject unto the elder." And, in general, he admonishes all to "gird"

themselves "with humility, to serve one another." So Paul likewise admonishes that we should honor one another. Humility is the n.o.blest and sweetest virtue love brings forth, and it is the most essential to peace and discipline. But especially does it become and adorn the young, making them pleasing and precious to G.o.d and men, bringing forth an abundance of good fruits.

3. If mankind could be led so to believe this that the virtue of humility would be generally practiced, it would be well everywhere.

This would be a beautiful world, filled with discipline and good works. I would much prefer to see a city in which the young are reared in this virtue than a hundred monasteries of barefooted and Carthusian friars, though they lived ever so strictly. Alas! the greatest and most frequent complaint heard anywhere is concerning the disobedience, wantonness and pride of the younger generation found among all ranks. Therefore it is necessary to use all diligence that this exhortation be instilled into the hearts of the young and urged upon them, in the hope that it may benefit them.

4. First of all, Peter presents the divine command. We are not left to our own good pleasure in the matter--to show humility or not, as we please. G.o.d earnestly asks it of us, and asks that we do it lovingly and willingly. Otherwise his anger will be poured out upon us and we will have no happiness nor favor, not even among men. For everyone is a foe to pride and arrogance. These offenses are condemned by the whole world, even by strangers whom they do not concern.

One may be guilty of pride and not see his own shame, yet he cannot suffer it in another; he will hate and condemn that one. This vice hurts no one save himself. He makes himself hateful and contemptible before G.o.d and men. Everyone calls him a great, proud bag of filth and cries shame upon him. G.o.d metes out judgment and scorn to him, witnessing that he will not let this vice go unpunished, but will put the offender to shame. As Peter here says: "G.o.d resisteth the proud."

5. Men should be moved by the examples which daily come to light in fulfilment of this pa.s.sage. If we should have no regard for our own honor and standing before the world, neither for the contempt and the curses of all men; if the ill.u.s.trious example of the n.o.ble character and eternal majesty of G.o.d's Son, our Lord, should not stir us (which ought to move us if we have one spark of Christianity in us), as we behold his unspeakable and incomprehensible humility which, rightly viewed, should melt the Christian's heart--if all this does not move us, we should be humbled by the many awful examples of G.o.d's fearful wrath which, from the beginning, he has hurled against pride.

6. What is more terrible than the eternal, irreparable fall and banishment of once lofty angelic nature that resulted when the devil robbed himself of the honor and glory enjoyed by the n.o.ble blessed spirits, and of the contemplation of eternal G.o.d, and brought upon himself everlasting and intolerable d.a.m.nation by seeking to make himself equal with G.o.d, and through similar pride, led the human race to its awful fall? But what a blind, condemned creature are you, who, with your filthy, shameful pride and haughtiness, become like the spirit of evil, thereby turning all the world into your enemy and opposing yourself to the divine majesty, before which even the angels must tremble! If you have no fear of losing the favor and prayers of mankind, at least be afraid lest G.o.d send down upon your head his lightning and thunder, with which he crushes iron, rocks, and mountains, and hurl you forever into the abyss, as he hurled down the proud spirit and his angels.

7. Saint Peter exhorts both those who are in the office of the ministry, and other Christians, to whom G.o.d has given something, that they abide in their calling and office and conduct the same humbly, gladly obeying and serving others. Right here this vice of pride is the most hurtful to Christianity. For its whole government, life and essence are so ordered by G.o.d that no one should exalt himself and lord it over others, as the Pope, the true Antichrist has done. Only humility and deeds of Christian love and service should prevail in all cla.s.ses and in all offices and works.

PRIDE OPPOSED TO THE FIRST TABLE.

8. Pride in this order of the Church is really and directly opposed to the first table of the law. It is a genuinely devilish pride in G.o.d's name and Word on the part of such people as would be wise in matters of faith and would lord it over G.o.d's Word. They puff themselves up if, forsooth, they have a gift more than others, and they hold G.o.d and all men as nothing. This vice is common among the great, learned and wise bishops and preachers. It prevails among those who learn of them and cling to them, especially beginners who, inexperienced and undisciplined, are brought into prominence. Such puff themselves up and boast: "I also am a learned doctor. I love the Spirit and other gifts just as well as, and even in greater measure than, these preachers." So they think they deserve to be heard and honored above others. They consider themselves so wise that all the world, in comparison, are geese and fools.

And the greater one's gifts, the greater and more harmful such pride.

It is common in other professions, also. He who has a little ability, or bears the t.i.tle of doctor, makes much ado about it, and despises others. He acts as if what he has were not given him by G.o.d, but as if it were his by nature and birth, and therefore he deserves the praise and worship of all men. Such persons do not realize they are acting in opposition to G.o.d, and that they will themselves plunge into the abyss of h.e.l.l before they can hurl G.o.d down from his heavenly throne.

9. See, from the examples of our own time, how G.o.d has overthrown such people. Thomas Munzer, with his tumultuous prophets, and later the Anabaptist faction, were proud of heart, would not listen to admonition, and lo! suddenly they went down to ruin, not only in utter disgrace, but to their own miserable and eternal loss and that of many people who had been misled by them. So, too, there are at the present day many proud spirits. Some dare not yet publicly show themselves. Such as have perceived that they are learned, or are held in regard by men, thereupon grow boastful and, despite all their skill and learning, abide without the Spirit and without fruit, even if they do not work more harm in addition to bringing themselves into condemnation.

10. Thus it is in all kinds of gifts and offices where men are not G.o.d-fearing and humble. For example, those who are intrusted with the civil government--princes, counselors, lawyers (where they are not "theologians," that is, Christians)--are so insolent and proud that they imagine themselves alone to be the people, whom others are to reverence as G.o.ds. In their pride, they despise G.o.d and men, and by their arrogance they lead the land and the people to destruction.

These have already the judgment upon themselves that they, as G.o.d's enemies, must be hurled down. For they have cut themselves loose from G.o.d's kingdom and grace; and the blessings of baptism and of Christ, with his suffering and blood, are lost upon them.

11. We have now shown how pride conflicts with the demands of the first table of the law. Men do not employ the spiritual treasures and gifts to G.o.d's honor nor to the good of their neighbors. Thus they mar these gifts and, in their wicked course, go to the devil, into whose likeness they have grown.

PRIDE OPPOSED TO THE SECOND TABLE.

12. Further, this vice is just as general in the sphere of the second table of the law--among the common people and in the temporal life of the world, each one boasting of himself and despising others. Prince and n.o.bleman think that all the world is nothing in comparison with themselves. Commoner and peasant, puffed up because they have much wealth, imagine they must defy everybody, and do good to n.o.body.

These deserve to be spit upon by all men. Such pride does not become them better than ornaments of gold or silver would become an image of stone or a wooden block. Finally, the women, with their foolish pride of dress, must not be forgotten. One prides herself on being better or more beautifully adorned than her neighbor. She is, in truth, a finely decorated goose. She imagines that no other woman equals her.

Yea, there is scarcely a house-servant or maid but brags over others.

13. In short, we have come to the point where all men, with their insolence and boastfulness, seek to lord it over others. None will humble himself to another. Each thinks he has full right to act as he does, and is under no obligation to yield to others. And the civil government has grown so weak that there is no hope of restraining the haughtiness of all cla.s.ses, from the highest to the lowest. At last, G.o.d must strike with thunder and lightning to prove to us that he resists such people and will not tolerate pride. Therefore the young, who can still be led, should be exhorted and trained, as far as possible, to guard themselves against this vice.

14. Peter uses for his purpose a peculiar term when he says, "Gird yourselves with humility." "Gird" has the meaning of being bound or joined together most firmly; or, as a garment, most carefully woven through and through so that it cannot tear. He ill.u.s.trates by this term how Christians, with all diligence, should strive after the virtue, and manifest and practice it among themselves, as if upon them as a band it was a special obligation. Thus, he says, must you be twined together and bound to each other, and your hands clasped together. So must you be joined by humility, which cannot be dissolved, dismembered, or torn, even though occasion be given one, here and there, incited by the devil, or the evil word of someone else, to fly into a pa.s.sion, and grow defiant and boastful, as if to say: Must I suffer such things at the hands of this man? But rather say to yourselves. We are Christians, and must bear with each other and yield, in many things; for we are all one body, and we are placed together here on earth for the sole reason that we may, through love, serve one another.

15. And each should recognize his own weakness. He should remember that G.o.d has given others also something and can give them yet more, and that therefore he should gladly serve and yield to others, remembering that he needs their help. Each one is created for the sake of others, and we are all to serve one another. G.o.d gives the same grace and salvation to all, so that none may exalt himself above his neighbor; or, if he lift himself up, that he lose the grace conferred and fall into deeper condemnation. Therefore we must hold fast to this humility, so that the unity may not be destroyed. For Satan seeks to destroy this also, and uses every possible means to lead people to despise each other and to be proud and insolent in their treatment of each other. And these are things to which flesh and blood, even without special incitement, are inclined. Thus humility is easily and quickly lost if men are not alert to fight against the devil and their own flesh.