,libraries7 ,,luther',s ,,epistle ,,sermons ,,epiphany1 ,,easter ,,and ,,pentecost ,,translated ,,with ,,the ,,help ,,of ,,others ,,by ,,prof4 ,,john ,,nicholas ,,lenker1 ,d4,d4 ,,author ,,of ,,lutherans ,,in ,,all ,,lands1 ,,translator ,,of ,,luther',s ,,works ,,into ,,english ,,and ,,president ,,of ,,the ,,national ,,lutheran ,,library ,,association ,,vol4 ,,ii4 7,volume ,,viii of ,luther's ,complete ,works47 ,,third ,,thousand ,the ,luther ,press ,,minneapolis1 ,,minn41 ,u4,s4,a4 #aiji4 ,dedication ,to ,all1 ,pastors and ,laymen1 who appreciate the true place of ,luther's ,writings in the ,evangelization of ,europe1 and are interested in the ,evangelization of the world1 this volume of ,easter and ,pentecost ,epistle ,sermons of the ,english ,luther is gratefully and prayerfully dedicated4 ,copyright1 #aiji1 by ,j4 ,n4 ,,lenker4 ,foreword ,the ,evangelization of the ,world is being accomplished more rapidly than we think4 ,three mighty movements are constantly at work--,reformation1 ,heathen ,missions and ,emigration or ,colonization4 ,by the ,reformation ,europe was evangelized2 by ,heathen ,missions ,asia and ,africa are being evangelized and by ,emigration or ,colonization ,north and ,south ,america and ,australia have been to a large extent evangelized4 ,in ,lutherans ,in ,all ,lands1 published in #ahic1 and in the introduction to the volume on ,st4 ,peter's ,epistles of the ,english ,luther1 we emphasized the relation of the ,evangelical-,lutheran church and of ,luther's writings to the evangelization of the world through these three movements4 ,in view of the recent marvelous growth in interest in ,heathen ,missions and the false ideas about ,luther's relation to this theme1 the following may be in place here in this volume of ,easter and ,pentecost sermons3 ,the ,christian religion being preminently missionary the ,reformation of the ,christian ,church would necessarily be missionary4 ,protestant missions began with ,protestantism4 ,herzog's ,encyclopedia says3 ,luther himself already seizes every opportunity offered by a text of the ,divine ,word in order to remind believers of the distress of the ,heathen and ,turks and earnestly urges them to pray in their behalf1 and to send out missionaries to them4 ,in accord with him all the prominent theologians and preachers of his day1 and of the succeeding period inculcated the missionary duty of the ,church4 ,many also of the ,evangelical princes cherished the work with ,christian love and zeal4 ,luther's interest in the work of true evangelization is seen in the name he designedly chose for the church of his followers4 ,he did not call it ,protestant nor ,lutheran1 but conscientiously insisted upon it being called the ,evangelical1 or in plain ,anglo-,saxon1 the ,gospel church1 the ,evangelizing church4 ,because of ,luther's emphasis on the word evangelical there are properly speaking no ,lutheran1 but only ,evangelical-,lutheran churches4 ,he is the evangelist of ,protestantism in the true sense4 ,of the library of #aaj volumes of which ,luther is the author1 #he of them treat of the ,bible and expound its pure evangelical teachings in commentaries1 sermons and catechetical writings4 ,he popularized the word evangelical4 ,with his tongue and pen he labored incessantly for the evangelization of ,europe4 ,that ,europe is evangelized is due more to his labors and writings than to those of any other4 ,what those writings did for ,europe they may do1 and we believe1 will do1 for the world in a greater or less degree4 ,the greatest evangelist of ,europe has a ,god-given place in the evangelization of the world4 ,his most evangelical classics should be translated into all the dialects of earth as soon as the ,bible is given to the people in their native tongue4 ,dr4 ,warneck says3 ,by the ,reformation the christianizing of a large part of ,europe was first completed1 and so far it may be said to have carried on a mission work at home on an extensive scale4 ,further he says3 ,the ,reformation certainly did a great indirect service to the cause of missions to the heathen1 as it not only restored the true substance of missionary preaching by its earnest proclamation of the ,gospel1 but also brought back the whole work of missions on ,apostolic lines4 ,luther rightly combats1 as ,plitt insists1 'the secularizing of missionary work4' ,in explaining the #aagth ,psalm ,luther says3 ,if all the heathen shall praise ,god1 he must first be their ,god4 ,shall he be their ,god8 ,then they must know him and believe in him1 and put away all idolatry1 since ,god can not be praised with idolatrous lips or with unbelieving hearts4 ,shall they believe8 ,then they must first hear his ,word and by it receive the ,holy ,spirit1 who cleanses and enlightens their heart through faith4 ,are they to hear his ,word8 ,then preachers must be sent who shall declare to them the ,word of ,god4 ,so in his familiar hymn1 ,es wolle ,gott uns gnaedig sein4 ,and ,jesus ,christ1 ,his saving strength ,to ,gentiles to make known1 ,that thee1 ,o ,god1 may thank and praise ,the ,gentiles everywhere4 ,in commenting on the words of the ,second ,psalm1 ,ask of me and ,i will give thee the heathen for thine inheritance1 ,luther says3 ,christ1 therefore1 being upon earth and appointed king upon ,mount ,zion1 receives the ,gentiles who were then promised unto him4 ,the words 'of me' are not spoken without a particular meaning4 ,they are to show that this kingdom and this inheritance of the ,gentiles are conferred on ,christ1 not by men1 nor in any human way1 but by ,god1 that is1 spiritually4 ,all who retain the good old custom of the fathers in reading ,luther's ,postil sermons on the ,gospel and ,epistle texts for each ,sunday know what deep missionary thoughts are found in the sermons for ,epiphany1 ,ascension ,day and ,pentecost4 ,in one sermon for ,ascension ,day on ,go ye into all the world and preach the ,gospel to the whole creation1 we read1 these words of the ,sovereign ,ruler commission these poor beggars to go forth and proclaim this new message1 not in one city or country only1 but in all the world4 ,for the history of the writing of these sermons the reader is referred to volumes #aj1 #aa1 #ab and #ac of the ,gospel sermons of ,luther's works in ,english4 ,the ,german text will be readily found in the #abth volume of the ,walch and of the ,st4 ,louis ,walch editions1 and in the #hth volume of the ,erlangen edition of ,luther's works4 ,due acknowledgment is hereby made of aid received from the translation of ,pastor ,ambrose ,henkel1 and published in #ahfi1 at ,new ,market1 ,virginia4 ,also to ,pastor ,c4 ,b4 ,gohdes1 for comparing the manuscript from the ,third ,sunday before ,lent with the ,german text and making valuable improvements4 ,j4 ,n4 ,,lenker4 ,home for ,young ,women1 ,minneapolis1 ,minn41 ,march #bb1 #aiji4 ,contents ,page4 ,first ,sunday ,after ,epiphany4--,the ,fruits of ,faith4 ,our ,spiritual ,service4 ,romans #ab1 #a-f 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #g ,second ,sunday ,after ,epiphany4--,the ,gifts and ,works of ,christ's ,members4 ,our ,christian ,duty4 ,romans #ab1 #f-af 4 4 4 4 4 4 4 4 4 #bj ,third ,sunday ,after ,epiphany4--,christian ,revenge4 ,romans #ab1 #af-ba #ea ,fourth ,sunday ,after ,epiphany4--,christian ,love and the ,command to ,love4 ,romans #ac1 #h-aj 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ef ,fifth ,sunday ,after ,epiphany4--,the ,glorious ,adornment of ,christians4 ,colossians #c1 #ab-ag 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #gf ,third ,sunday ,before ,lent4--,the ,christian ,race for the ,prize4 #a ,corinthians #i1 #bd-aj1 #e 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ic ,second ,sunday ,before ,lent4--,paul's ,glory in ,his ,labor and ,sufferings4 #b ,corinthians #aa1 #ai-ab1 #i 4 4 4 4 4 4 4 4 4 4 4 4 #ajd ,sunday ,before ,lent4--,paul's ,praise of ,christian ,love4 #a ,corinthians #ac 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aai ,first ,sunday in ,lent4--,an ,entreaty to ,live as ,christians4 #b ,corinthians #f1 #a-aj 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #acc ,second ,sunday in ,lent4--,exhortation to ,holiness4 #a ,thessalonians #d1 #a-g 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ade ,third ,sunday in ,lent4--,exhortation to be ,imitators of ,god4 ,ephesians #e1 #a-i 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aej ,fourth ,sunday in ,lent4--,the ,children of ,promise4 ,galatians #d1 #ba-ca 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #afb ,fifth ,sunday in ,lent4--,christ ,our ,great ,high ,priest4 ,hebrews #i1 #aa-ae 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #afc ,palm ,sunday4--,christ an ,example of ,love4 ,christ's ,humiliation and ,exaltation4 ,philippians #b1 #e-aa 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #afi ,,summer ,,part ,,of ,,the ,,epistle ,,postil4 ,easter ,sunday4--,purging ,out the ,old ,leaven and the ,new ,easter ,festival of ,christians4 #a ,corinthians #e1 #f-h 4 4 4 4 4 4 4 4 4 #aha ,easter ,monday4--,peter's ,sermon on the ,blessings of ,christ's ,resurrection4 ,acts #aj1 #cd-dc 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aid ,easter ,tuesday4--,paul's ,sermon on the ,power and ,blessings of ,christ's ,resurrection4 ,acts #ac1 #bf-ci 4 4 4 4 4 4 4 4 4 4 4 4 4 #bjb ,second ,sermon4--,the ,divine ,word and the ,resurrection4 ,acts #ac1 #bf-ci 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bjd ,easter ,wednesday4--,the ,fruit ,that ,follows ,belief in the ,resurrection4 ,colossians #c1 #a-g 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bag ,sunday ,after ,easter4--,the ,victory of ,faith and the ,witness of the ,holy ,spirit ,through ,baptism4 #a ,john #e1 #d-ab 4 4 4 4 4 4 4 4 4 4 #bca ,second ,sunday ,after ,easter4--,an ,exhortation to ,patience by ,christ's ,example in ,suffering4 #a ,peter #b1 #bj-be 4 4 4 4 4 4 4 4 #bdh ,third ,sunday ,after ,easter4--,our ,christian ,duties4 ,an ,exhortation to the ,new ,christian ,life4 #a ,peter #b1 #aa-bj 4 4 4 4 4 4 4 4 4 4 #bgb ,second ,sermon4--,the ,resurrection of the ,dead4 #a ,corinthians #ae1 #bj-bh 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bhe ,fourth ,sunday ,after ,easter4--,the ,resurrection of the ,dead4 #a ,corinthians #ae1 #ce-ej 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bhg ,second ,sermon4--,our ,gifts and ,duties4 ,james #a1 #af-ba 4 4 4 4 4 4 #bhi ,fifth ,sunday ,after ,easter4--,the ,change of ,our ,mortal ,body and the ,destruction of ,death4 #a ,corinthians #ae1 #ea-eh 4 4 4 4 4 4 4 4 4 #cja ,ascension ,day4--,the ,history of ,christ's ,ascension4 ,acts #a1 #a-aa 4 #cja ,sunday ,after ,ascension ,day4--,soberness in ,prayer and ,fervency in ,love1 and the ,proper ,functions of ,church ,officers4 #a ,peter #d1 #g-aa 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cjc ,pentecost4--,the ,history of ,pentecost4 ,acts #b1 #a-ac 4 4 4 4 4 4 4 #cbi ,pentecost ,monday4--,peter's ,sermon on ,joel's ,prophecy on the ,outpouring of the ,holy ,spirit4 ,acts #b1 #ad-bh 4 4 4 4 4 4 4 4 4 #ccf ,pentecost ,tuesday4--,the ,resurrection and ,glorification of ,christ ,through the ,sending of the ,holy ,spirit4 ,acts #b1 #bi-cf 4 4 4 4 4 #ccf ,first ,sunday ,after ,epiphany ,text3 ,romans #ab1 #a-f4 #a ,i beseech you therefore1 brethren1 by the mercies of ,god1 to present your bodies a living sacrifice1 holy1 acceptable to ,god1 which is your spiritual service4 #b ,and be not fashioned according to this world3 but be ye transformed by the renewing of your mind1 that ye may prove what is the good and acceptable and perfect will of ,god4 #c ,for ,i say1 through the grace that was given me1 to every man that is among you1 not to think of himself more highly than he ought to think2 but so to think as to think soberly1 according as ,god hath dealt to each man a measure of faith4 #d ,for even as we have many members in one body1 and all the members have not the same office3 #e so we1 who are many1 are one body in ,christ1 and severally members one of another4 #f ,and having gifts differing according to the grace that was given to us4 ,,the ,,fruits ,,of ,,faith4 #a4 ,in the preceding sermons ,i have treated sufficiently of faith and love2 and of crosses and afflictions1 the promoters of hope4 ,faith1 love and affliction bound the ,christian's life4 ,it is unnecessary that ,i should further discourse on these topics4 ,as they--or anything pertaining to the life of the ,christian--present themselves1 reference may be had to those former postils4 ,it is my purpose now briefly to make plain that the sum of all divine doctrine is simply ,jesus ,christ1 as we have often heard4 #b4 ,this epistle lesson treats not of faith1 but of the fruits of faith--love1 unity1 patience1 self-denial1 etc4 ,among these fruits1 the apostle considers first the discipline of the body--the mortification of evil lusts4 ,he handles the subject here in a manner wholly unlike his method in other epistles4 ,in ,galatians he speaks of crucifying the flesh with its lusts2 in ,hebrews and ,colossians1 of putting off the old man and mortifying the members on earth4 ,here he mentions presenting the body as a sacrifice2 he dignifies it by the loftiest and most sacred terms4 ,why does he so8 ,first1 by making the terms glorious1 he would the more emphatically urge us to yield this fruit of faith4 ,the whole world regards the priest's office--his service and his dignity--as representing the acme of nobility and exaltation2 and so it truly does4 ,now1 if one would be a priest and exalted before ,god1 let him set about this work of offering up his body to ,god2 in other words1 let him be humble1 let him be nothing in the eyes of the world4 #c4 ,i will let every man decide for himself the difference between the outward priesthood of dazzling character and the internal1 spiritual priesthood4 ,the first is confined to a very few individuals2 the second1 ,christians commonly share4 ,one was ordained of men1 independently of the ,word of ,god2 the other was established through the ,word1 irrespective of human devices4 ,in that1 the skin is besmeared with material oil2 in this1 the heart is internally anointed with the ,holy ,spirit4 ,that applauds and extols its works2 this proclaims and magnifies the grace of ,god1 and his glory4 ,that does not offer up the body with its lusts1 but rather fosters the evil desires of the flesh2 this sacrifices the body and mortifies its lusts4 ,the former permits the offering up to itself of gold and property1 of honor1 of idleness and pleasure1 and of all manner of lust on earth2 the latter foregoes these things and accepts only the reverse of homage4 ,that again sacrifices ,christ in its awful perversions2 this1 satisfied with the atonement once made by ,christ1 offers up itself with him and in him1 by making similar sacrifices4 ,in fact1 the two priesthoods accord about as well as ,christ and ,barabbas1 as light and darkness1 as ,god and the world4 ,as little as smearing and shaving were factors in ,christ's priesthood1 so little will they thus procure for anyone the ,christian priesthood4 ,yet ,christ1 with all his ,christians1 is priest4 ,thou art a priest for ever after the order of ,melchizedek4 ,ps #aaj1 #d4 ,the ,christian priesthood will not admit of appointment4 ,the priest is not made4 ,he must be born a priest2 must inherit his office4 ,i refer to the new birth--the birth of water and the ,spirit4 ,thus all ,christians become priests1 children of ,god and co-heirs with ,christ the ,most ,high ,priest4 #d4 ,men universally consider the title of priest glorious and honorable2 it is acceptable to everyone4 ,but the duties and the sacrifice of the office are rarely accepted4 ,men seem to be averse to these latter4 ,the ,christian priesthood costs life1 property1 honor1 friends and all worldly things4 ,it cost ,christ the same on the holy cross4 ,no man readily chooses death instead of life1 and accepts pain instead of pleasure1 loss instead of gain1 shame rather than honor1 enemies rather than friends1 according to the example ,christ set for us on the cross4 ,and further1 all this is to be endured1 not for profit to one's self1 but for the benefit of his neighbor and for the honor and glory of ,god4 ,for so ,christ offered up his body4 ,this priesthood is a glorious one4 #e4 ,as ,i have frequently stated1 the suffering and work of ,christ is to be viewed in two lights3 ,first1 as grace bestowed on us1 as a blessing conferred1 requiring the exercise of faith on our part and our acceptance of the salvation offered4 ,second1 we are to regard it an example for us to follow2 we are to offer up ourselves for our neighbors' benefit and for the honor of ,god4 ,this offering is the exercise of our love--distributing our works for the benefit of our neighbors4 ,he who so does is a ,christian4 ,he becomes one with ,christ1 and the offering of his body is identical with the offering of ,christ's body4 ,this is what ,peter calls offering sacrifices acceptable to ,god by ,christ4 ,he describes priesthood and offering in these words3 ,ye also1 as living stones1 are built up a spiritual house1 to be a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god through ,jesus ,christ4 #a ,pet #b1 #e4 #f4 ,peter says spiritual sacrifices1 but ,paul says our bodies are to be offered up4 ,while it is true that the body is not spirit1 the offering of it is called a spiritual sacrifice because it is freely sacrificed through the ,spirit1 the ,christian being uninfluenced by the constraints of the ,law or the fear of hell4 ,such motives1 however1 sway the ecclesiasts1 who have heaped tortures upon themselves by undergoing fasts1 uncomfortable clothing1 vigils1 hard beds and other vain and difficult performances1 and yet failed to attain to this spiritual sacrifice4 ,rather1 they have wandered the farther from it because of their neglect to mortify their old ,adam-like nature4 ,they have but increased in presumption and wickedness1 thinking by their works and merits to raise themselves in ,god's estimation4 ,their penances were not intended for the mortification of their bodies1 but as works meriting for them superior seats in heaven4 ,properly1 then1 their efforts may be regarded a carnal sacrifice of their bodies1 unacceptable to ,god and most acceptable to the devil4 #g4 ,but spiritual sacrifices1 ,peter tells us1 are acceptable to ,god2 and ,paul teaches the same 7,rom #h1 #ac73 ,if by the ,spirit ye put to death the deeds of the body1 ye shall live4 ,paul speaks of mortifying through the ,spirit2 ,peter1 of a spiritual sacrifice4 ,the offering must first be slain4 ,paul's thought is3 ,if ye mortify the deeds of the body in your individual1 chosen ways1 unprompted by the ,spirit or your own heart1 simply through fear of punishment1 that mortification--that sacrifice--will be carnal2 and ye shall not live1 but die a death the more awful4 ,the ,spirit must mortify your deeds--spiritually it must be done2 that is1 with real enjoyment1 unmoved by fear of hell1 voluntarily1 without expectation of meriting honor or reward1 either temporal or eternal4 ,this1 mark you1 is a spiritual sacrifice4 ,however outward1 gross1 physical and visible a deed may be1 it is altogether spiritual when wrought by the ,spirit4 ,even eating and drinking are spiritual works if done through the ,spirit4 ,on the other hand1 whatsoever is wrought through the flesh is carnal1 no matter to what extent it may be a secret desire of the soul4 ,paul 7,gal #e1 #bj7 terms idolatry and heresies works of the flesh1 notwithstanding they are invisible impulses of the soul4 #h4 ,in addition to this spiritual sacrifice--the mortifying of the deeds of the body--,peter mentions another1 later on in the same chapter3 ,but ye are 444 a royal priesthood 444 that ye may show forth the excellencies of him who called you out of darkness into his marvelous light4 ,here ,peter touches upon the preaching office1 the real sacrificial office1 concerning which it is said 7,ps #ej1 #bc71 ,whoso offereth the sacrifice of thanksgiving glorifieth me4 ,preaching extols the grace of ,god4 ,it is the offering of praise and thanks4 ,paul boasts 7,rom #ae1 #af7 that he sanctifies and offers the ,gospel4 ,but it is not our purpose to consider here this sacrifice of praise2 though praise in the congregation may be included in the spiritual sacrifice1 as we shall see4 ,for he who offers his body to ,god also offers his tongue and his lips as instruments to confess1 preach and extol the grace of ,god4 ,on this topic1 however1 we shall speak elsewhere4 ,let us now consider the words of the text4 ,,our ,,spiritual ,,service4 ,i beseech you therefore1 brethren4 #i4 ,paul does not say1 ,i command you4 ,he is preaching to those already godly ,christians through faith in the new man2 to hearers who are not to be constrained by commandments1 but to be admonished4 ,for the object is to secure voluntary renunciation of their old1 sinful1 ,adam-like nature4 ,he who will not cheerfully respond to friendly admonition is no ,christian4 ,and he who attempts by the restraints of law to compel the unwilling to renunciation1 is no ,christian preacher or ruler2 he is but a worldly jailer4 ,by the mercies of ,god4 #aj4 ,a teacher of the ,law enforces his restraints through threats and punishments4 ,a preacher of grace persuades and incites by calling attention to the goodness and mercy of ,god4 ,the latter does not desire works prompted by an unwilling spirit1 or service that is not the expression of a cheerful heart4 ,he desires that a joyous1 willing spirit shall incite to the service of ,god4 ,he who cannot1 by the gracious and lovely message of ,god's mercy so lavishly bestowed upon us in ,christ1 be persuaded in a spirit of love and delight to contribute to the honor of ,god and the benefit of his neighbor1 is worthless to ,christianity1 and all effort is lost on him4 ,how can one whom the fire of heavenly love and grace cannot melt1 be rendered cheerfully obedient by laws and threats8 ,not human mercy is offered us1 but divine mercy1 and ,paul would have us perceive it and be moved thereby4 ,to present your bodies4 #aa4 ,many and various were the sacrifices of the ,old ,testament4 ,but all were typical of this one sacrifice of the body1 offered by ,christ and his ,christians4 ,and there is not1 nor can be1 any other sacrifice in the ,new ,testament4 ,what more would one1 or could one1 offer than himself1 all he is and all he has8 ,when the body is yielded a sacrifice1 all belonging to the body is yielded also4 ,therefore1 the ,old ,testament sacrifices1 with the priests and all the splendor1 have terminated4 ,how does the offering of a penny compare with that of the body8 ,indeed1 such fragmentary patchwork scarcely deserves recognition as a sacrifice when the bodies of ,christ and of his followers are offered4 ,consequently1 ,isaiah may truly say that in the ,new ,testament such beggarly works are loathsome compared to real and great sacrifices3 ,he that killeth an ox is as he that slayeth a man2 he that sacrificeth a lamb1 as he that breaketh a dog's neck2 he that offereth an oblation1 as he that offereth swine's blood2 he that burneth frankincense1 as he that blesseth an idol4 ,is #ff1 #c4 ,similarly1 also3 ,what unto me is the multitude of your sacrifices8 saith ,jehovah3 ,i have had enough of the burnt-offerings of rams1 and the fat of fed beasts2 and ,i delight not in the blood of bullocks1 or of lambs1 or of he-goats4 ,is #a1 #aa4 ,thus1 in plain words1 ,isaiah rejects all other sacrifices in view of this true one4 #ab4 ,our blind leaders1 therefore1 have most wretchedly deceived the world by their mass-offerings1 for they have forgotten this one real sacrifice4 ,the mass may be celebrated and at the same time the soul be not benefited1 but rather injured4 ,but the body cannot be offered without benefiting the soul4 ,under the ,new ,testament dispensation1 then1 the mass cannot be a sacrifice1 even were it ever one4 ,for all the works1 all the sacrifices of the ,new ,testament1 must be true and soul-benefiting4 ,otherwise they are not ,new ,testament sacrifices4 ,it is said 7,ps #be1 #aj71 ,all the paths of ,jehovah are lovingkindness and truth4 ,a living sacrifice1 holy1 acceptable to ,god4 #ac4 ,paul here makes use of the three words living1 holy and acceptable1 doubtless to teach that the sacrifices of the ,old ,testament are repealed and the entire priesthood abolished4 ,the ,old ,testament sacrifices consisted of bullocks1 sheep and goats4 ,to these life was not spared4 ,for the sacrifice they were slain1 burned1 consumed by the priests4 ,but the ,new ,testament sacrifice is a wonderful offering4 ,though slain1 it still lives4 ,indeed1 in proportion as it is slain and sacrificed1 does it live in vigor4 ,if by the ,spirit ye put to death the deeds of the body1 ye shall live4 ,rom #h1 #ac4 ,for ye died1 and your life is hid with ,christ in ,god4 ,col #c1 #c4 ,and they that are of ,christ ,jesus have crucified the flesh with the passions and the lusts thereof4 ,gal #e1 #bd4 #ad4 ,the word living1 then1 is to be spiritually understood--as having reference to the life before ,god and not to the temporal life4 ,he who keeps his body under and mortifies its lusts does not live to the world2 he does not lead the life of the world4 ,the world lives in its lusts1 and according to the flesh2 it is powerless to live otherwise4 ,true1 the ,christian is bodily in the world1 yet he does not live after the flesh4 ,as ,paul says 7#b ,cor #aj1 #c71 ,though we walk in the flesh1 we do not war according to the flesh2 and again 7,rom #h1 #a71 ,who walk not after the flesh4 ,such a life is1 before ,god1 eternal1 and a true1 living sacrifice4 ,such mortification of the body and of its lusts1 whether effected by voluntary discipline or by persecution1 is simply an exercise in and for the life eternal4 #ae4 ,none of the ,old ,testament sacrifices were holy--except in an external and temporal sense--until they were consumed4 ,for the life of the animal was but temporal and external previous to the sacrifice4 ,but the living sacrifice ,paul mentions is righteous before ,god1 and also externally holy4 ,holy implies simply1 being designed for the service and the honor of ,god1 and employed of ,god4 ,hence we must here understand the word holy as conveying the thought that we let ,god alone work in us and we be simply his holy instruments4 ,as said in ,first ,corinthians #f1 #ai-bj1 ,your body is the temple of the ,holy ,ghost 444 and ye are not your own 444 therefore glorify ,god in your body1 and in your spirit1 which are ,god's4 ,again 7,gal #f1 #ag71 ,i bear branded on my body the marks of ,jesus4 ,now1 he who performs a work merely for his own pleasure and to his own honor1 profanes his sacrifice4 ,so also do they who by their works seek to merit reward from ,god1 whether temporal or eternal4 ,the point of error is1 they are not yet a slain sacrifice4 ,the sacrifice cannot be holy unless it first lives2 that is1 unless it is slain before ,god1 and slain in its own consciousness1 and thus does not seek its own honor and glory4 #af4 ,the ,old ,testament sacrifices were not in themselves acceptable to ,god4 ,nor did they render man acceptable4 ,but in the estimation of the world--before men--they were pleasing1 even regarded highly worthy4 ,men thought thereby to render themselves well-pleasing in ,god's sight4 ,but the spiritual sacrifice is1 in man's estimation1 the most repugnant and unacceptable of all things4 ,it condemns1 mortifies and opposes whatever1 in man's judgment1 is good and well-pleasing4 ,for1 as before stated1 nature cannot do otherwise than to live according to the flesh1 particularly to follow its own works and inventions4 ,it cannot admit that all its efforts and designs are vain and worthy of mortification and of death4 ,the spiritual sacrifice is acceptable to ,god1 ,paul teaches1 however unacceptable it may be to the world4 ,they who render this living1 holy sacrifice are happy and assured of their acceptance with ,god2 they know ,god requires the death of the lusts and inventions of the flesh1 and he alone desires to live and work in us4 #ag4 ,consequently1 ,paul's use of the word body includes more than outward1 sensual vices and crimes1 as gluttony1 fornication1 murder2 it includes everything not of the new spiritual birth but belonging to the old ,adam nature1 even its best and noblest faculties1 outer and inner2 the deep depravity of self-will1 for instance1 and arrogance1 human wisdom and reason1 reliance on our own good works1 on our own spiritual life and on the gifts wherewith ,god has endowed our nature4 ,to illustrate3 ,take the most spiritual and the wisest individuals on earth1 and while it is true that a fraction of them are outwardly and physically chaste1 their hearts1 it will be found1 are filled with haughtiness1 presumption and self-will1 while they delight in their own wisdom and peculiar conduct4 ,no saint is wholly free from the deep depravity of the inner nature4 ,hence he must constantly offer himself up1 mortifying his old deceitful self4 ,paul calls it sacrificing the body1 because the individual1 on becoming a ,christian1 lives more than half spiritually1 and the evil propensities remaining to be mortified ,paul attributes to the body as to the inferior1 the less important1 part of man2 the part not as yet wholly under the ,spirit's influence4 ,which is your spiritual 7reasonable7 service4 #ah4 ,a clear distinction is here made between the services rendered ,god by ,christians and those which the ,jews rendered4 ,the thought is3 ,the ,jews' service to ,god consisted in sacrifices of irrational beasts1 but the service of ,christians1 in spiritual sacrifices--the sacrifice of their bodies1 their very selves4 ,the ,jews offered gold and silver2 they built an inanimate temple of wood and stone4 ,christians are a different people4 ,their sacrifices are not silver and gold4 ,their temple is not wood and stone2 it is themselves4 ,ye are a temple of ,god4 #a ,cor #c1 #af4 ,thus you observe the unfair treatment accorded ,christians in ignoring their peculiar services and inducing the world to build churches1 to erect altars and monasteries1 and to manufacture bells1 chalices and images by way of ,christian service--works that would have been too burdensome for even the ,jews4 #ai4 ,in brief1 this our reasonable service is rightly called a spiritual service of the heart1 performed in the faith and the knowledge of ,god4 ,here ,paul rejects all service not performed in faith as entirely unreasonable1 even if rendered by the body and in outward act1 and having the appearance of great holiness and spiritual life4 ,such have been the works1 offerings1 monkery and stringent life of the ,papists1 performed without the knowledge of ,god--having no command of ,god--and without spirit and heart4 ,they have thought that so long as the works were performed they must be pleasing to ,god1 independent of their faith4 ,such was also the service of the ,jews in their works and offerings1 and of all who knew not ,christ and were without faith4 ,hence they were no better than the service and works of idolatrous and ignorant heathen4 ,and be not fashioned according to this world3 but be ye transformed by the renewing of your mind1 that ye may prove what is the good and acceptable and perfect will of ,god4 #bj4 ,as before said1 the world cannot endure the sight or hearing of this living sacrifice2 therefore it opposes it on every side4 ,with its provocations and threats1 its enticements and persecutions1 it has every advantage1 aided by the fact that our minds and spirits are not occupied with that spiritual sacrifice1 but we give place to the dispositions and inclinations of the world4 ,we must be careful1 then1 to follow neither the customs of the world nor our own reason or plausible theories4 ,we must constantly subdue our dispositions and control our wills1 not obeying the dictates of reason and desire4 ,always we are to conduct ourselves in a manner unlike the way of the world4 ,so shall we be daily changed--renewed in our minds4 ,that is1 we come each day to place greater value on the things condemned by human reason--by the world4 ,daily we prefer to be poor1 sick and despised1 to be fools and sinners1 until ultimately we regard death as better than life1 foolishness as more precious than wisdom1 shame nobler than honor1 labor more blessed than wealth1 and sin more glorious than human righteousness4 ,such a mind the world does not possess4 ,the mind of the world is altogether unlike the ,christian's4 ,it not only continues unchanged and unrenewed in its old disposition1 but is obdurate and very old4 #ba4 ,god's will is ever good and perfect1 ever gracious2 but it is not at all times so regarded of men4 ,indeed1 human reason imagines it to be the evil1 unfriendly1 abominable will of the devil1 because what reason esteems highest1 best and holiest1 ,god's will regards as nothing and worthy of death4 ,therefore1 ,christian experience must come to the rescue and decide4 ,it must feel and prove1 must test and ascertain1 whether one is prompted by a sincere and gracious will4 ,he who perseveres and learns in this way will go forward in his experience1 finding ,god's will so gracious and pleasing he would not exchange it for all the world's wealth4 ,he will discover that acceptance of ,god's will affords him more happiness1 even in poverty1 disgrace and adversity1 than is the lot of any worldling in the midst of earthly honors and pleasures4 ,he will finally arrive at a degree of perfection making him inclined to exchange life for death1 and1 with ,paul1 to desire to depart that sin may no more live in him1 and that the will of ,god may be done perfectly in himself in every relation4 ,in this respect he is wholly unlike the world2 he conducts himself very differently from it4 ,for the world never has enough of this life1 while the experienced ,christian is ready to be removed4 ,what the world seeks1 he avoids2 what it avoids1 he seeks4 #bb4 ,paul1 you will observe1 does not consider the ,christian absolutely free from sin1 since he beseeches us to be transformed by the renewing of the mind4 ,where transformation and renewal are necessary1 something of the old and sinful nature must yet remain4 ,this sin is not imputed to ,christians1 because they daily endeavor to effect transformation and renovation4 ,sin exists in them against their will4 ,flesh and spirit are contrary to each other 7,gal #e1 #ag71 therefore we do not what we would4 ,rom #g1 #ae4 ,paul makes particular mention of the mind here1 by contrast making plainer what is intended by the body which he beseeches them to sacrifice4 ,the scriptural sense of the word mind has already been sufficiently defined as belief1 which is the source of either vice or virtue4 ,for what ,i value1 ,i believe to be right4 ,i observe what ,i value1 as do others4 ,but when belief is wrong1 conscience and faith have not control4 ,where unity of mind among men is lacking1 love and peace cannot be present2 and where love and faith are not present1 only the world and the devil reign4 ,hence transformation by renewal of the mind is of vital importance4 ,now follows3 ,,sober ,,thoughts ,,of ,,ourselves4 ,for ,i say1 through the grace that was given me1 to every man that is among you1 not to think of himself more highly than he ought to think2 but so to think as to think soberly1 according as ,god hath dealt to every man a measure of faith4 #bc4 ,paul1 in all his epistles1 is careful to give this instruction to ,christians4 ,his purpose is to preserve simplicity of faith among them everywhere2 to prevent sects and schisms in ,christian life1 which have their origin in differing minds1 in diversity of belief4 ,to make admonition the more forcible1 he refers to his apostolic office2 to the fact that he was1 by the grace of ,god1 chosen and sent to teach the things he advocates4 ,his words here mean3 ,ye possess many graces1 but let everyone take heed to confine his belief and opinions to the limits of faith4 ,let him not esteem himself above another1 nor attach to the gifts conferred upon himself greater value than he accords those conferred upon another4 ,otherwise he will be inclined to despise the lesser gifts and emphasize the more exalted ones1 and to influence others to the same practice4 ,where there is not such humility1 recourse is had to works and to the honoring of gifts1 while faith is neglected4 ,thus belief prompts to do as the world does1 to value what is exalted and to despise what is humble4 #bd4 ,this principle cannot be better illustrated than by the prevailing examples of our time4 ,for instance1 monks and priests have established spiritual orders which they regard highly meritorious4 ,in this respect they do not think soberly1 but extravagantly4 ,they imagine ordinary ,christians to be insignificant in comparison with them4 ,but their orders represent neither faith nor love1 and are not commanded by ,god4 ,they are peculiar1 something devised by the monks and priests themselves4 ,hence there is division4 ,because of the different beliefs1 numerous sects exist1 each striving for first place4 ,consequently1 all the orders become unprofitable in ,god's sight4 ,the love and faith and harmony which unite ,christians are dissipated4 #be4 ,paul teaches that1 however varied the gifts and the outward works1 none should1 because of these1 esteem himself good1 nor regard himself better than others4 ,rather1 every man should estimate his own goodness by his faith4 ,faith is something all ,christians have1 though not in equal measure1 some possessing more and others less4 ,however1 in faith all have the same possession--,christ4 ,the murderer upon the cross1 through faith1 had ,christ in himself as truly as had ,peter1 ,paul1 ,abraham1 the mother of the ,lord1 and all saints2 though his faith may not have been so strong4 ,therefore1 though gifts be unequal1 the precious faith is the same4 ,now1 if we are to glory in the treasures of faith only1 not in the gifts1 every man should esteem another's gifts as highly as his own1 and with his own gifts serve that other who in faith possesses equal treasure with him4 ,then will continue loving harmony and simple faith1 and none will fall back upon his own works or merits4 ,of this mind1 or belief1 you may read further in the preceding postils1 especially in the epistle selection for the third ,sunday in ,advent4 ,further comment on this text will be left for the next epistle lesson1 the two being closely connected4 ,second ,sunday ,after ,epiphany ,text3 ,romans #ab1 #f-af4 #f ,and having gifts differing according to the grace that was given to us1 whether prophecy1 let us prophesy according to the proportion of our faith2 #g or ministry1 let us give ourselves to our ministry2 or he that teacheth1 to his teaching2 #h or he that exhorteth1 to his exhorting2 he that giveth1 let him do it with liberality2 he that ruleth1 with diligence2 he that showeth mercy1 with cheerfulness4 #i ,let love be without hypocrisy4 ,abhor that which is evil2 cleave to that which is good4 #aj ,in love of the brethren be tenderly affectioned one to another2 in honor preferring one another2 #aa in diligence not slothful2 fervent in spirit2 serving the ,lord2 #ab rejoicing in hope2 patient in tribulation2 continuing stedfastly in prayer2 #ac communicating to the necessities of the saints2 given to hospitality4 #ad ,bless them that persecute you2 bless1 and curse not4 #ae ,rejoice with them that rejoice2 weep with them that weep4 #af ,be of the same mind one toward another4 ,set not your mind on high things1 but condescend to things that are lowly4 ,,gifts ,,and ,,works ,,of ,,christ',s ,,members4 #a4 ,this lesson begins in a way that would seem to call for a portion properly belonging to the epistle for the preceding ,sunday1 and terminates short of its full connection4 ,evidently it was arranged by some unlearned and thoughtless individual1 with a view simply to making convenient reading in the churches and not to its explanation to the people4 ,it will be necessary to a clear comprehension1 therefore1 to note its real connections4 #b4 ,in the epistle for last ,sunday1 the apostle teaches that as ,christians we are to renew our minds by sacrificing our bodies1 thus preserving the true character of faith2 that we are not to regard ourselves as good or perfect without faith1 if we would avoid the rise of sects and conflicting opinions among ,christians2 that each is to continue firm in the measure of faith ,god has given him1 whether it be weak or strong2 that he shall use his gifts to his neighbor's profit1 and then they will not be regarded special favors by the less gifted1 and the common faith will be generally prized as the highest and most precious treasure1 the result being satisfaction for all men4 ,paul next adds the simile3 ,for even as we have many members in one body1 and all the members have not the same office3 so we1 who are many1 are one body in ,christ1 and severally members one of another4 ,then follows our selection for today1 the connection being1 ,and having gifts differing according to the grace that was given to us1 etc4 ,paul likens the various gifts to ourselves1 the different members of the common body of ,christ4 ,it is an apt and beautiful simile1 one he makes use of frequently2 for instance1 #a ,cor #ab1 #ab and ,eph #d1 #af4 ,it teaches directly and clearly the equality of all ,christians2 that one common faith should satisfy all2 that gifts are not to be regarded as making one better1 happier and more righteous than another1 in the eyes of ,god4 ,the latter idea is certainly erroneous1 and destructive of faith1 which alone avails with ,god4 ,,we ,,are ,,born ,,members ,,of ,,christ4 #c4 ,first1 if we examine this simile1 we shall find that all the members perform certain functions of the body because they are members of it2 and no member has its place through its own efforts or its own merits4 ,it was born a member1 before the exercise of office was possible4 ,it acts by virtue of being a member2 it does not become a member by virtue of its action4 ,it derives existence and all its powers from the body1 regardless of its own exertions4 ,the body1 however1 exercises its members as occasion requires4 ,the eye has not attained its place because of its power of seeing--not because it has merited its office as an organ of sight for the body4 ,in the very beginning it derived its existence and its peculiar function of sight from the body4 ,it cannot1 therefore1 boast in the slightest degree that by its independent power of seeing it has deserved its place as an eye4 ,it has the honor and right of its position solely through its birth1 not because of any effort on its part4 #d4 ,similarly1 no ,christian can boast that his own efforts have made him a member of ,christ1 with other ,christians1 in the common faith4 ,nor can he by any work constitute himself a ,christian4 ,he performs good works by virtue of having become a ,christian1 in the new birth1 through faith1 regardless of any merit of his own4 ,clearly1 then1 good works do not make ,christians1 but ,christians bring forth good works4 ,the fruit does not make the tree1 but the tree produces the fruit4 ,seeing does not make the eye1 but the eye produces vision4 ,in short1 cause ever precedes effect2 effect does not produce cause1 but cause produces effect4 ,now1 if good works do not make a ,christian1 do not secure the grace of ,god and blot out our sins1 they do not merit heaven4 ,no one but a ,christian can enjoy heaven4 ,one cannot secure it by his works1 but by being a member of ,christ2 an experience effected through faith in the ,word of ,god4 #e4 ,how1 then1 shall we regard those who teach us to exterminate our sins1 to secure grace1 to merit heaven1 all by our own works2 who represent their ecclesiastical orders as special highways to heaven8 ,what is their theory8 ,they teach1 as you observe1 that cause is produced by effect4 ,just as if mere muscular tissue that is not a tongue becomes a tongue by fluent speaking1 or becomes mouth and throat by virtue of much drinking2 as if running makes feet2 keen hearing1 an ear2 smelling1 a nose2 nourishment at the mother's breast1 a child2 suspension from the apple-tree1 an apple4 ,beautiful specimens1 indeed1 would these be--fine tongues1 throats and ears1 fine children1 fine apples4 #f4 ,what sort of foolish1 perverted individuals are they who so teach8 ,well might you exclaim3 ,what impossible undertakings1 what useless burdens and hardships1 they assume6 ,yes1 what but burdens do they deserve who pervert ,god's truth into falsehood2 who change the gifts ,god designed for man's benefit into acts of service rendered by man to ,god2 who1 unwilling to abide in the common faith1 aspire to exalted and peculiar place as priests and beings superior to other ,christians8 ,they deserve to be overwhelmed in astonishing folly and madness1 and to be burdened with useless labors and hardships in their attempts to do impossible things4 ,they cheat the world of its blessings while they fill themselves4 ,it is said of them 7,ps #ad1 #d-e73 ,have all the workers of iniquity no knowledge1 who eat up my people as they eat bread1 and call not upon ,jehovah8--that is1 they live not in faith4 ,and continuing--,there were they in great fear2 meaning that here and there they make that a matter of conscience which is not1 because they cling to works and not to faith4 ,,each ,,member ,,content ,,with ,,its ,,own ,,powers4 #g4 ,in the second place1 the simile teaches that each member of the body is content with the other members1 and rejoices in its powers1 not being solicitous as to whether any be superior to itself4 ,for instance1 the nose is inferior in office to the eye1 yet in the relation they sustain to each other the former is not envious of the latter2 rather1 it rejoices in the superior function the eye performs4 ,on the other hand1 the eye does not despise the nose2 it rejoices in all the powers of the other members4 ,as ,paul says elsewhere 7#a ,cor #ab1 #bc73 ,those parts of the body1 which we think to be less honorable1 upon these we bestow more abundant honor4 ,thus we see that hand and eye1 regardless of their superior office1 labor carefully to clothe and adorn the less honorable members4 ,they make the best use of their own distinction to remove the dishonor and shame of the inferior members4 #h4 ,however unequal the capacities and distinction of the individual members of the body1 they are equal in that they are all parts of the same body4 ,the eye cannot claim any better right to a place in the body than the least distinguished member has4 ,nor can it boast greater authority over the body than any other member enjoys4 ,and thus it does not essay to do4 ,it grants all members equal participation in the body4 ,likewise1 all ,christians1 whether strong in faith or weak1 perfect or defective1 share equally in ,christ and are equal in ,christendom4 ,each may appropriate the whole ,christ unto himself4 ,i may boast as much in ,christ as ,peter or the mother of ,god may boast4 ,nor do ,i envy ,peter because he is a more distinguished member of the ,christian ,church than ,i4 ,i am glad of it4 ,on the other hand1 he does not despise me for being a less honored member4 ,i am a part of the same body to which he belongs1 and ,i possess ,christ as well as he does4 #i4 ,the self-righteous are unable to concede this equality4 ,they must stir up sects and distinctions among ,christians4 ,priests aspire to be better than laymen2 monks better than priests2 virgins than wives4 ,the diligent1 in praying and fasting1 would be better than the laborer2 and they who lead austere lives1 more righteous than they of ordinary life4 ,this is the work of the devil1 and productive of every form of evil4 ,opposed to it is ,christ's doctrine in our text4 ,under such conditions as mentioned1 faith and love are subverted4 ,the unlearned are deluded1 and led away from faith to works and orders4 ,inequality is everywhere4 ,the ecclesiasts desire to sit in high places1 to receive all honor1 to have their feet kissed1 and will honor and respect none but themselves4 ,indeed1 they would ultimately intercede for poor ,christians1 would be mediators between them and ,god1 attaching no importance whatever to the stations in life occupied by these4 ,they proceed as if they alone were members of ,christ1 and as if their relation to him could not be closer4 ,then they presume by their works to constitute others members of ,christ1 being careful1 however1 to demand adequate financial return for the service4 ,they are members of the devil2 not of ,christ4 ,,each ,,member ,,serves ,,all ,,the ,,others4 #aj4 ,in the third place1 according to the simile each member of the body conducts itself in a manner to profit the others--the whole body4 ,the eye prepares the way for hand and foot4 ,the foot1 in its carriage of the body1 safeguards the eye4 ,each member ever cares for and serves the others4 ,more beautiful figures of love and good works are not to be found than those derived from the body with its members4 ,in the members we daily bear about with us1 and with which we are continually familiar1 ,god has described the law of love in a living and forcible manner4 ,upon the principle there illustrated1 the ,christian should act1 conducting himself in a way to profit not himself but others1 and having a sincere interest in them4 ,under such conditions1 schisms and sects could not spring up among us4 #aa4 ,but we are blind2 we neither see nor read the beautiful lesson taught us in our own bodies4 ,we proceed to invent good works as a means of improving our condition and bringing ourselves into a saved state4 ,this error is attributable to our lack of faith and of heart knowledge of ,christ4 ,hence we are restless in soul1 seeking to be liberated from sin and to become righteous4 ,the heart in its ignorance of the sufficiency of common faith1 engages in these abnormal1 special works4 ,there is where foolish individuals begin to disregard faith and love1 imagining such works true ways to heaven4 ,one takes up one thing1 and another something else1 and so it goes1 until there is nothing but sects4 ,one sect condemns and rejects the other4 ,each1 exalting itself beyond measure1 claims superiority4 ,,each ,,member ,,suffers ,,and ,,rejoices ,,with ,,all4 #ab4 ,in the fourth place1 whether one member suffereth1 all the members suffer with it2 or one member is honored1 all the members rejoice with it1 as ,paul says4 #a ,cor #ab1 #bf4 ,in short1 no member lives and acts for itself2 all obey and serve one another1 and the more honored members serve most4 ,each seems to say3 ,i desire not to be otherwise than as ,i am4 ,i am satisfied to be a member of the same body with the others1 and to have equal rights and honors therein4 ,it is unnecessary for me to exert myself to share in that body1 for ,i am already a member of it1 and content4 ,my efforts ,i direct to serving the body--all the members1 my beloved brothers and partners4 ,i assume no peculiarities4 ,i would not cause discord and conflict4 #ac4 ,observe1 this is the way all true1 righteous ,christians do1 as we have frequently said4 ,they who conduct themselves otherwise cannot be true ,christians2 they are worse--more pernicious--than heathen4 ,they cannot refrain from instigating sects2 from assuming some peculiarity1 some special doctrine1 wherein they proudly exalt themselves above other men4 ,thus they lure to themselves the hearts of the unlearned4 ,against this class ,paul here1 as everywhere1 faithfully warns us4 #ad4 ,see1 then1 that you become a member of ,christ4 ,this is to be accomplished through faith alone1 regardless of works4 ,and having become a member1 if ,god has appointed you a duty according to your capacity1 abide in it4 ,let no one allure you away from it4 ,esteem not yourself better than others1 but serve them1 rejoicing in their works and their offices as you do in your own1 even if they are less important4 ,faith renders you equal with others1 and others equal with you1 and so on4 ,,christian ,,equality ,,and ,,christian ,,gifts4 ,paul's design in this epistle is to teach equality4 ,he would have no one think of himself more highly than he ought to think2 but so to think as to think soberly1 according as ,god hath dealt to each man a measure of faith4 ,or1 to express it differently3 ,let each one regard that his work for which he has a gift1 and let him perform it4 ,but he is not consequently to esteem himself superior to others differently gifted4 ,he should delight in their works1 justly recognizing those works as of ,god's grace1 and knowing that ,god distributes the measure of faith and this his grace not in one way1 but in many ways4 ,paul's peculiar choice of words here1 referring to all gifts as the grace of ,god and the measure of faith1 is meant to teach that no man may regard his individual gift as a peculiar instance in that respect1 as do they who are not of the common faith4 ,it is the one same ,god1 ,spirit and ,lord1 the apostle tells us 7#a ,cor #ab1 #e-aa71 who effects in this work and that1 whether small or great1 in you or in me1 in the one same faith1 love and hope4 #ae4 ,the importance1 the nobleness and helpfulness of this doctrine is beyond our power of expression4 ,the wretched condition of all ,christendom1 divided as it is into innumerable sects1 is1 alas1 plain testimony that no body nor member1 no faith nor love1 seems longer to exist anywhere4 ,unity of mind in relation to the various gifts of ,god cannot exist in connection with human doctrines4 ,hence it is impossible for the orders and the doctrines of our ecclesiastical lords to stand with unity of mind2 one or the other must fall4 #af4 ,measure of faith may be understood as implying that ,god imparts to some more of faith itself2 and to others1 less4 ,but ,i presume ,paul's thought in employing the expression is that faith brings gifts1 which are its chief blessing4 ,these are said to be according to the measure of our faith1 and not to the measure of our will or our merit4 ,we have not merited our gifts4 ,where faith exists1 ,god honors it with certain gifts1 apportioned1 or committed1 according to his will4 ,as we have it in ,first ,corinthians #ab1 #aa1 dividing to each one severally even as he will2 and in ,ephesians #d1 #af1 to each member according to his measure4 ,the same reason may be assigned for ,paul's words1 ,having gifts differing according to the grace that was given to us1 not differing according to our merits4 ,grace as well as faith brings these noble jewels--our gifts--to each one according to his measure4 ,it excludes in every respect our works and our merits1 and directs us to make our works minister only to our neighbors4 ,whether prophecy1 let us prophesy according to the proportion of our faith4 #ag4 ,the apostle enumerates several gifts1 or works of ,christian members1 mentioning prophecy first4 ,prophecy is of two kinds3 ,one is the foretelling of future events1 a gift or power possessed by all the prophets under the ,old ,testament dispensation1 and by the apostles2 the other is the explanation of the ,scriptures4 ,greater is he that prophesieth than he that speaketh with tongues4 #a ,cor #ad1 #e4 ,now1 the ,gospel being the last prophetic message to be delivered previous to the time of the judgment1 and to predict the events of that period1 ,i presume ,paul has reference here simply to that form of prophecy he mentions in the fourteenth of ,first ,corinthians--explanation of the ,scriptures4 ,this form is common1 ever prevails1 and is profitable to ,christians2 the other form is rare4 ,that reference is to this form1 ,paul implies in his words1 ,let us prophesy according to the proportion of faith4 ,doubtless he means the ,christian faith then arising4 ,no other faith1 no other doctrine1 is to be introduced4 ,now1 when he says prophecy must be according to the proportion of faith1 it is plain enough he does not refer to the foretelling of future events4 #ah4 ,the apostle's meaning1 then1 is3 ,they who have the gift of ,scripture explanation must be careful to explain in conformity with the faith1 and not to teach contrary to its principles4 ,other foundation can no man lay than that which is laid1 which is ,jesus ,christ4 #a ,cor #c1 #aa4 ,let every man be careful not to build upon this foundation with wood1 hay1 stubble--things unsuited to such a foundation2 let him build with gold1 silver and precious stones4 ,every doctrine1 every explanation of the ,scriptures1 then1 which leads us to rely upon our own works1 and produces false ,christians and self-righteous individuals1 in the name of faith1 is emphatically condemned4 ,any doctrine that teaches we are to exterminate our sins1 to become happy and righteous and to obtain peace of conscience before ,god1 in any other way than through faith alone--without works--is not in harmony with the ,christian faith4 ,for instance1 all monastic life1 and the doctrine of racketing spirits from purgatory1 are in conflict with faith4 #ai4 ,paul1 you will observe1 does not attach so much importance to the prediction of future events2 for instance1 the prophecies of ,lichtenberger1 ,joachim and others in these latter times4 ,such predictions1 though they may gratify the curiosity of men concerning the fate of kings1 princes and others of prominence in the world1 are unnecessary prophecies under the ,new ,testament dispensation4 ,they neither teach the ,christian faith nor contribute to its strength4 ,hence this form of prophecy may be regarded as among the least of ,god's gifts4 ,more1 it sometimes proceeds from the devil4 ,but the ability to explain the ,scriptures is the noblest1 the best1 prophetic gift4 ,the ,old ,testament prophets derived their title to the name chiefly because they prophesied concerning ,christ--according to ,peter 7,acts #d1 #be and #a ,pet #a1 #aj7--;and because they led the people of their day in the way of faith by explaining--giving the sense of--the divine ,word4 ,these things had much more to do with their title than the fact of their making occasional predictions concerning earthly kings and temporal affairs4 ,in general1 they did not make such predictions4 ,but the first-mentioned form of prophecy they daily delivered1 without omission4 ,the faith whereto their prophecies conformed is perpetual4 #bj4 ,it is of much significance that ,paul recognizes faith as the controlling judge and rule in all matters of doctrine and prophecy4 ,to faith everything must bow4 ,by faith must all doctrine be judged and held4 ,you see whom ,paul would constitute doctors of the holy ,scriptures--men of faith and no others4 ,these should be the judges and deciders of all doctrines4 ,their decision should prevail1 even though it conflict with that of the ,pope1 of the councils1 of the whole world4 ,faith is and must be lord and ,god over all teachers4 ,note1 then1 the conduct of the ,church orders who failed to recognize faith's right to judge1 and assumed that prerogative themselves1 accepting only power1 numbers and temporal rank4 ,but you know ,pope1 councils and all the world1 with their doctrines1 must yield authority to the most insignificant ,christian with faith1 even though it be but a seven-year-old child1 and his decision of their doctrines and laws is to be accepted4 ,christ commands us to take heed that we despise not one of these little ones that believe in him4 ,see ,mt #ah3 #f1 #aj4 ,again1 he says 7,jn #f1 #de71 ,they shall all be taught of ,god4 ,now1 it is inconsistent to reject the judgment of him whom ,god himself teaches4 ,rather1 let all men hearken to him4 ,or ministry1 let us give ourselves to our ministry4 #ba4 ,the office of the ministry is the second gift of ,god the apostle enumerates4 ,with the early ,christians the duties of this office were to serve poor widows and orphans1 distributing to them temporal goods4 ,such were the duties of ,stephen and his associates 7,acts #f1 #e71 and such should be the duties of the stewards and provosts in monasteries today4 ,again1 this was the office of those who ministered unto the prophets and apostles1 the preachers and teachers3 for instance1 the women who followed ,christ and served him with their substance2 and ,onesimus1 ,titus1 ,timothy and others of ,paul's disciples4 ,they made all necessary temporal provision1 that the apostles and the preachers might give themselves uninterruptedly to preaching1 teaching and prayer1 and might be unencumbered with temporal affairs4 #bb4 ,but things have changed1 as we see4 ,now we have spiritual lords1 princes1 kings1 who neglect1 not alone to preach and to pray1 but also to distribute temporal goods to the poor and the widow and the orphan4 ,rather1 they pervert the rightful substance of these to add to their own pomp4 ,they neither prophesy nor serve2 yet they appropriate the position and the name of minister1 their purpose being to restrain and persecute true preachers and servants1 and to destroy ,christianity everywhere and spend its possessions to foster their own luxury4 ,or he that teacheth1 to his teaching2 or he that exhorteth1 to his exhorting4 #bc4 ,we treated of these two gifts in the epistle lesson for ,christmas night4 ,tit #b4 ,teaching consists in instructing those unacquainted with faith and the ,christian life2 exhortation1 in inciting1 arousing1 impelling1 reproving and beseeching with all perseverance1 those having knowledge of the faith4 ,we are enjoined 7#b ,tim #d1 #b7 to be urgent1 to reprove1 rebuke and exhort1 that ,christians may not grow weary1 indolent and negligent1 as too often they do1 knowing already what is required of them4 ,but prophecy must furnish the store of information for the teachers and exhorters4 ,scripture expositors must supply these latter4 ,prophesying1 then1 is the source of all doctrine and exhortation4 ,he that giveth1 let him do it with liberality4 #bd4 ,the mention here made of giving has reference to the fund contributed into a common treasury1 in charge of servants and officers1 for distribution among teachers1 prophets1 widows1 orphans and the poor generally1 as before stated4 ,this was according to an ,old ,testament command4 ,beside the annual tithes1 designed for the ,levites1 special tithes were to be set aside every third year for the poor1 the widows and the orphans4 ,there is no ,new ,testament law for specific giving1 for this is the day of grace1 wherein everyone is admonished to give freely4 ,paul says 7,gal #f1 #f71 ,let him that is taught in the word communicate unto him that teacheth in all good things4 ,again 7verse #aj71 ,let us work that which is good toward all men1 and especially toward them that are of the household of faith4 #be4 ,but giving is to be done with liberality--freely and gratuitously1 to the honor of ,god alone1 with no intent to secure favor1 honor or profit2 none shall dictate in the matter2 and preference shall not be shown in giving much to the amiable and nothing to the uncongenial1 as has been the case in the past in relation to the prebends and fiefs4 ,these were distributed according to friendship and favor2 for the sake of money1 honor and profit4 ,the same is true of nearly all paid services in the matter of purgatory and hell4 ,freely1 freely1 we are to give1 being careful only that it be well pleasing to ,god and bestowed according to necessity4 ,paul1 you will observe1 frequently commends such liberality4 ,it is rarely manifest1 however4 ,true gifts are made beyond measure1 but they are unprofitable because not made with a free1 liberal spirit2 for instance1 contributions to monasteries and other institutions4 ,not being given with liberality1 ,god does not permit these gifts to be used for ,christian purposes4 ,given in an unchristian manner1 they must1 in an unchristianlike way1 be wasted2 as ,micah says 7ch4 #a1 #g73 ,of the hire of a harlot hath she gathered them1 and unto the hire of a harlot shall they return4 ,reference is to spiritual whoredom--unbelief--which never acts with liberality4 ,he that ruleth1 with diligence4 #bf4 ,ruling1 or overseeing1 is to be understood as relating to the common offices in the ,christian ,church4 ,paul is not speaking of temporal rulers1 as princes and heads of families1 but of rulers in the ,church4 ,he says 7#a ,tim #c1 #e73 ,if a man knoweth not how to rule his own house1 how shall he take care of the church of ,god8 ,he means those who have oversight of ,church officers generally2 who take care that teachers be diligent1 that deacons and ministers make proper and careful distribution of the finances1 and that sinners are reproved and disciplined2 in short1 who are responsible for the proper execution of all offices4 ,such are the duties of a bishop4 ,from their office they receive the title of bishops--superintendents and ,antistrites1 as ,paul here terms them2 that is1 overseers and rulers4 #bg4 ,it is the especial duty of these to be concerned about others1 not about themselves2 the latter care is forbidden rather than enjoined4 ,mt #f1 #be4 ,diligence in the connection in which it is used in the text1 is prompted by love and not by self-interest4 ,it being the duty of a bishop to readily assume oversight1 to minister and control1 and all things being dependent upon him as the movements of team and wagon are dependent upon the driver1 the bishop has no time for indolence1 drowsiness and negligence4 ,he must be attentive and diligent1 even though all others be slothful and careless4 ,were he inattentive and unfaithful1 the official duties of all the others would likewise be badly executed4 ,the result would be similar to that when the driver lies asleep and allows the team to move at will4 ,under such circumstances1 to hope for good results is useless1 especially considering the dangerous roads wherein ,christians must travel here1 among devils who would1 in every twinkling of the eye1 overthrow and destroy them4 #bh4 ,why should ,paul reverse the seemingly proper order8 ,he does not mention ruling first--give it precedence4 ,he rather assigns to prophecy the first place1 making ministering1 teaching1 exhorting and contributing follow successively1 while ruling he places last or sixth1 among the common offices4 ,undoubtedly1 the ,spirit designed such order in view of future abominations that should follow the devil's establishment of tyranny and worldly dominion among ,christians4 ,this is the case at present4 ,dominion occupies chief place4 ,everything in ,christendom must yield to the wantonness of tyranny4 ,prophecy1 ministry1 teaching1 exhortation1 benevolence--all must give way to tyranny4 ,nothing may interrupt its sway2 it must not yield to prophecy1 teaching or any other office4 #bi4 ,we must remember1 however1 that nothing takes precedence of the ,word of ,god4 ,the preaching of it transcends all other offices4 ,dominion is but a servant to arouse preaching to activity1 like to the servant who wakes his master from sleep1 or in other ways reminds him of his office4 ,this principle confirms ,christ's words 7,lk #bb1 #bf73 ,he that is the greater among you1 let him become as the younger2 and he that is chief1 as he that doth serve4 ,teachers and prophets1 however1 are to be obedient to rulers and continue subject to them2 each ,christian work and office must subserve the others4 ,thus is carried out ,paul's doctrine in this epistle3 that one should not esteem himself better than others2 should not exalt himself over men1 thinking of himself more highly than he ought to think2 though one gift or office is more honorable than another1 yet it must also subserve that other4 ,while the office of ruler is the lowest1 yet every other appointment is subject to it2 on the other hand1 in care and oversight the ruler serves all others4 ,again1 the prophet1 who holds the highest office1 submits to the ruler1 etc4 ,he that showeth mercy1 with cheerfulness4 #cj4 ,the six preceding obligations devolve upon the common governing powers of the ,christian ,church--at present known as the ecclesiastical order4 ,paul now proceeds to enumerate duties pertaining to every member of the ,church4 ,the six first-mentioned obligations are not1 however1 to be individualized to the extent of making but a single obligation devolve upon one individual4 ,he who prophesies may also teach1 admonish1 serve and rule4 ,and the same is true of each office4 ,let every man discover unto how many offices he is called1 and conduct himself accordingly4 ,he must not exalt himself over others1 as if better than they1 and create sects from the common gifts of ,god2 he must continue in the common faith of his fellows1 allowing mutual service and subjection in the gifts4 #ca4 ,mercy implies all good deeds or benefits conferred by neighbors upon one another1 aside from the regular contributions of which we have spoken4 ,the ,hebrew word the apostle uses for mercy is hesed4 ,in ,latin it is beneficium2 in ,greek1 eleemosyna2 and in common parlance1 alms4 ,it is in this sense that ,christ employs the term throughout the ,gospel3 ,when thou doest alms 7,mt #f1 #b7--that is1 thy good deeds1 or favors2 ,i desire mercy1 and not sacrifice 7,mt #ab1 #bg72 ,he that showed mercy on him 7,lk #aj1 #cg74 ,and there are other similar passages where the word mercy is equivalent to benefit or favor2 for instance 7,mt #e1 #g71 ,blessed are the merciful4 #cb4 ,paul would say3 ,let him who is himself so favored that he may confer benefits upon others1 do it cheerfully and with pleasure4 ,he declares 7#b ,cor #i1 #g71 ,god loveth a cheerful giver4 ,and he makes his meaning clear by another portion of the same verse1 not grudgingly1 or of necessity4 ,that is1 the giver is not to twitter and tremble1 not to be slow and tardy in his giving1 nor to seek everywhere for reasons to withhold his gift4 ,he is not to give in a way calculated to spoil the recipient's enjoyment of the favor4 ,nor is he to delay until the gift loses its sweetness because of the importunity required to secure it2 rather he should be ready and willing4 ,solomon says 7,prov #c1 #bh73 ,say not unto thy neighbor1 ,go1 and come again1 and to-morrow ,i will give2 when thou hast it by thee4 ,bis dat qui cito dat4 ,he gives doubly who gives quickly4 ,again1 ,tarda gratia non est gratia1 ,a tardy favor is no favor4 ,the word hilaris in this connection does not imply joyful giving1 but free1 cheerful1 willing and loving generosity1 a generosity moved by slight entreaty4 ,,the ,,works ,,of ,,christ',s ,,members4 ,let love be without hypocrisy4 #cc4 ,how aptly the apostle points out the danger of error in each obligation1 as well as the right course6 ,prophecy is carried beyond its proper sphere when it does not accord with the faith4 ,this is the danger-point in all prophecy4 ,the common error in ministering lies in the indolence manifested therein1 and the constant preference for some other occupation4 ,again1 the prevailing error in teaching and exhorting is in giving attention to something besides those obligations2 for instance1 deceiving men with human nonsense4 ,the mistake in giving is that it is seldom done with liberality4 ,rulers are prone to seek quiet and leisure1 desiring to escape being burdened with care and anxiety4 ,favors are seldom bestowed cheerfully and with a willing heart4 ,so1 too1 pure love is a rare thing on earth4 ,not that love in itself is impure1 but too often it is mere pretense4 ,john implies as much in his words 7#a ,jn #c1 #ah71 ,my little children1 let us not love in word1 neither with the tongue2 but in deed and truth4 #cd4 ,now1 they who harbor hatred while pretending to love1 or are guilty of similar gross hypocrisies1 fall far short of the spirit of this teaching4 ,but ,paul refers to those of liberated conscience1 who conduct themselves like true ,christians1 well knowing how to teach concerning ,christ2 but who are careless of their works1 not realizing that they neglect their neighbors and fail to assist the needy and to rebuke the wicked2 who are generally negligent1 bringing forth none of the fruits of faith2 among whom the true ,word of ,god is choked1 like seed among thorns1 as ,christ says4 ,mt #ac1 #bb4 ,but we have elsewhere explained the nature of pure love4 ,abhor that which is evil4 #ce4 ,while to abhor evil is one of the chief principles of love1 it is rare4 ,the principle is too often lost sight of through hypocrisy and false love4 ,we ignore1 wink at1 even make light of and are undisturbed by the evil deeds of our neighbor4 ,we are unwilling to incur his displeasure by manifesting indignation and offering rebuke for his wickedness1 or by withdrawing from his society4 ,especially do we hesitate when we thus must endanger body or life2 for instance1 when the vices of those in high life demand our censure4 ,by such weakness on our part we merely dissimulate love4 ,paul requires1 not only a secret abhorrence of evil1 but an open manifestation of it in word and deed4 ,true love is not influenced by the closeness of the friend1 by the advantage of his favors1 or by the standing of his connections2 nor is it influenced by the perverseness of an enemy4 ,it abhors evil1 and censures it or flees from it1 whether in father or mother1 brother or sister1 or in any other4 ,corrupt nature loves itself and does not abhor its own evil2 rather1 it covers and adorns it4 ,anger is styled zeal2 avarice is called prudence2 and deception1 wisdom4 ,cleave to that which is good4 #cf4 ,the second feature of real1 true love is that it cleaves to the good1 even though found in the worst enemy1 and though directly opposing love's desire4 ,love is no respecter of persons4 ,it is not intimidated by the possible danger its expression might incur4 ,but false love will dare1 even for the sake of honor1 profit or advantage1 to forsake the good in its friend1 particularly when danger threatens or persecution arises4 ,much less1 then1 will he whose love is false cleave to the good in an enemy and stand by and maintain it4 ,and if it necessitated opposing his own interests1 he would not support his enemy's deed1 however good4 ,briefly1 the proverb1 ,the world is false and full of infidelity1 and that other saying1 ,fair but empty words1 clearly express the fact that the love of our corrupt human nature is false and hypocritical1 and that where the ,spirit of ,god dwells not1 there is no real1 pure love4 ,these two principles--abhorring the evil and cleaving to the good--are clearly presented in ,psalm #ae1 #d3 ,in whose eyes a reprobate is despised1 but who honoreth them that fear ,jehovah--in other words1 ,who cleaves to the good1 even though it be in an enemy2 and hates the evil1 even though in a friend4 ,try men by these two principles in their lending1 their dealing and giving1 reproving and teaching1 tolerating and suffering1 and their dissimulation and hypocrisy will be readily apparent4 ,in love of the brethren be tenderly affectioned one to another4 #cg4 ,christians exhibit perfect love when1 in addition to the love they manifest toward all men1 they are themselves united by a peculiar bond of ,christian affection4 ,the term tenderly affectioned expresses the love parents have for children1 and brothers for each other4 ,paul would say3 ,christians are not simply to manifest a spirit of mutual love1 but they are to conduct themselves toward one another in a tender1 parental and brotherly way4 ,thus ,paul boasts of doing in the case of the people of ,thessalonica4 #a ,thes #a1 #aa4 ,isaiah declares 7ch4 #ff1 #ac7 that ,god will so comfort the apostles3 ,as one whom his mother comforteth1 so will ,i comfort you4 ,and ,peter says 7#a ,pet #c1 #h73 ,loving as brethren1 tenderhearted1 humbleminded4 ,the nature of the brotherly love we owe our neighbors is illustrated in the love of an affectionate mother for her child4 ,such love ,christ has shown1 and still shows1 toward us4 ,he sustains us1 frail1 corrupt1 sinful beings that we are4 ,so imperfect are we1 we seem not ,christians at all4 ,but the love of ,christ makes us his1 regardless of our imperfections4 ,in honor preferring one another4 #ch4 ,christ's love and friendship for ourselves should lead us to esteem one another precious4 ,we should be dear to one another for the sake of the ,christ within us4 ,we may not reject any because of his imperfections4 ,we must remember the ,lord dwells in the weak vessel also1 and honors him with his presence4 ,if ,christ regards him worthy of kindness and affection1 and extends to him the same privilege in himself that we enjoy1 we should bow before that weak one1 honoring him as the living temple of our ,lord1 the seat of his presence4 ,what matters to us the insignificance of the seat the ,lord chooses8 ,if it is not too humble to be honored with his presence1 why should we his servants not honor it8 ,in diligence not slothful4 #ci4 ,diligence here implies every form of righteous work and business that occupies us4 ,paul requires us to be diligent1 skillful and active4 ,we are not to proceed as do they who undertake one thing today1 and tomorrow another1 confining themselves to nothing and soon growing weary and indolent4 ,for instance1 some readily and very zealously engage in a good work1 such as praying1 reading1 fasting1 giving1 serving1 disciplining the body4 ,but after two or three attempts they become indolent and fail to accomplish the undertaking4 ,their ardor subsides with the gratification of their curiosity4 ,such people become unstable and weak4 ,so ,paul enjoins to be ,fervent in spirit4 #dj4 ,a weak and somewhat curious disposition may undertake with fervor1 being ready to accomplish everything at once2 but in the very start it becomes faint and weak1 and voluntarily yields4 ,it becomes silent when opposition1 disaffection and persecution must be encountered4 ,the fervor that does not persevere in spiritual matters is carnal4 ,spiritual fervor increases with undertaking and effort4 ,it is the nature of spirit not to know weariness4 ,spirit grows faint and weary only by idleness4 ,laboring1 it increases in strength4 ,particularly does it gain in fervor through persecution and opposition4 ,so it perseveres1 and accomplishes its projects1 even though the gates of hell oppose4 ,serving the ,lord4 7,adapt yourselves to the time47 #da4 ,some renderings read1 ,serve the ,lord1 for in the ,greek ,kairos and ,kyrios sound much alike4 ,one means ,time1 the other ,lord4 ,i am undecided which is preferable4 ,serve the time--adapt yourselves to the time--would be apt4 ,and ,serve the ,lord would not be a bad construction4 ,let each choose for himself4 ,to serve the ,lord means to let all our acts be done as unto the ,lord himself1 in the effort to serve him1 not seeking our own honor1 and not neglecting our duty for fear of men or because of their favors2 it means to follow the spirit of ,nehemiah's declaration when the temple was being built 7,neh #b1 #bj7--,we are servants of the ,god of ,heaven4 ,such was the reply of the ,jews to those who attempted to hinder them4 ,practically1 the ,jews said3 ,we do not serve ourselves4 ,our service is not designed for our own honor1 but for the honor of the ,god of ,heaven4 ,i shall1 however1 adhere to the rendering1 ,adapt yourselves to the time4 ,it is equivalent to saying3 ,direct yourselves according to the time4 ,that is1 employ it well2 be seasonable1 in keeping with ,solomon's words 7,ec #c1 #c-d73 ,a time to break down1 and a time to build up2 a time to weep1 and a time to laugh1 etc4 ,there is a time for everything4 ,the thought is1 ,exercise your privileges1 confining yourself to no particular time2 be able to do the duty that presents itself1 as ,psalm #a1 #c suggests3 ,he shall be like a tree 444 that bringeth forth its fruit in its season4 #db4 ,this valuable and excellent doctrine militates against the self-righteous1 who confine themselves to set times1 to the extent of making the time conform to them and adapt itself to their convenience4 ,they observe particular hours for praying1 for eating1 for drinking4 ,should you1 in dire need of aid1 approach one of them1 you might perish before he would disengage himself to assist you4 ,note1 the self-righteous man does not adapt himself to the time--does not rise to the occasion as he should4 ,the opportunity to perform a work of love1 he permits to pass4 ,the time must be suited to him--which will never be4 ,no opportunity to do good ever presents itself to this class1 for they are so absorbed in themselves as to permit every such occasion to pass4 ,nor are they seasonable in things concerning themselves4 ,they laugh when they should weep2 they are gloomy when they should rejoice2 they flatter when censure is due4 ,all their efforts are untimely4 ,it is their fortune to miss every opportunity in consequence of confining their endeavors to certain times4 ,this is the way of the world4 ,rejoicing in hope4 #dc4 ,here is an occasion1 truly1 when we should be timely4 ,the ungodly rejoice when satiate with wealth1 honor and ease1 but are filled with gloom at a change in the weather4 ,their joy is untimely as well as their grief4 ,they rejoice when they should grieve1 and grieve when they should rejoice4 ,but ,christians are capable of rejoicing1 not in ease and temporal advantage1 but in ,god4 ,they rejoice most when their worldly condition is worst4 ,the farther earthly advantages are removed1 the nearer is ,god with his eternal blessings4 ,paul enumerates joy among the fruits of the ,spirit 7,gal #e1 #bb72 the flesh knows not such pleasure4 ,in ,romans #ad1 #ag1 he speaks of joy in the ,holy ,spirit4 ,patient in tribulation4 #dd4 ,throughout the ,gospel we are taught that ,christians must endure crosses and evil days4 ,hence the ,gospel arms us with divine armor1 and that alone4 ,that is1 it teaches us1 not how to avert temporal ills and to enjoy peace1 but how to endure and conquer these ills4 ,we are not to oppose and try to avert them1 but patiently to endure them until they wear themselves out upon us1 and lose their power2 as ocean waves1 dashing against the shore1 recede and vanish of their own accord4 ,not yielding1 but perseverence1 shall win here4 ,but of this topic we have treated during the ,advent season4 ,continuing stedfastly in prayer4 #de4 ,prayer has been sufficiently defined in the third epistle for ,advent4 ,paul does not allude to babbling out of prayer-books1 nor to bawling in the ,church4 ,you will never offer true prayer from a book4 ,to be sure1 you may1 by reading a prayer1 learn how and what to pray1 and have your devotion enkindled2 but real prayer must proceed spontaneously from the heart1 not in prescribed words2 the language must be dictated by the fervor of the soul4 ,paul particularly specifies that we are to be stedfast in prayer4 ,in other words1 we should not become remiss1 even though we do not immediately receive what we ask4 ,the chief thing in prayer is faith4 ,faith relies on ,god's promise to hear its petition4 ,it may not receive at once what it is confident of receiving2 but it waits1 and though for a time there may be indications of failure1 yet the petition is granted4 ,christ gives striking illustrations of such perseverence in the parable of the wicked judge 7,lk #ah71 and in that of the friend's importunity 7,lk #aa74 ,he everywhere teaches the necessity of faith in prayer4 ,whatsoever ye shall ask in prayer1 believing1 ye shall receive1 ,mt #ba1 #bb4 ,and again1 ,or what man is there of you1 who1 if his son shall ask him for a loaf1 will give him a stone8 ,mt #g1 #i4 ,communicating to the necessities of the saints4 #df4 ,the meaning of this injunction is shamefully perverted4 ,in our necessities we daily seek the assistance of saints4 ,hence the numerous institutions1 altars and services to these1 everywhere in the world4 ,paul's teaching1 however1 is that we are to communicate to the necessity of the saints4 ,since we ignore the sanctified ones of this life who need our assistance1 we are well rewarded by having to go to the dead to solicit aid in our necessities4 ,paul means the saints on earth--the ,christians4 ,he calls them saints out of respect to the ,word of ,god and his grace1 which1 in faith1 renders them holy without works4 #dg4 ,it would be a great shame1 a blasphemy1 for a ,christian to deny that he is holy4 ,it would be equivalent to denying the holiness of the blood of ,christ1 of the ,word1 the ,spirit1 the grace of ,god1 and of ,god himself4 ,and all these ,god has applied to or conferred upon the ,christian to render him holy4 ,paul does not hesitate to call himself a saint 7,eph #c1 #h73 ,unto me who am less than the least of all saints1 was this grace given4 ,and 7#a ,tim #e1 #aj7 he would relieve widows who washed the feet of the saints4 ,it is also said in ,psalm #hf1 #b1 ,preserve my soul2 for ,i am godly holy4 ,peter1 too 7#a ,pet #a1 #af71 quoting from ,moses1 speaks ,god's message1 ,ye shall be holy2 for ,i am holy4 ,the word holy in the ,scriptures has reference only to the living4 ,but we have had books other than the ,scriptures to read4 ,consequently we have been led by our seducers into the humiliating wickedness of calling holy only the dead1 and regarding it the highest presumption to apply the term to ourselves4 ,at the same time we are all desirous of being called ,christians1 a sublimer title than holy2 for ,christ is perfect holiness1 and ,christians are named after ,christ--after perfect holiness4 ,the shameful abomination known as the exaltation of saints is responsible for the deplorable error here4 ,the ,pope's influence has created the belief that only they are holy who are dead1 or whose works have exalted them to the honor of the title4 ,but how often is the devil exalted as a saint1 and how often we regard them saints who are of hell6 #dh4 ,paul's design in mentioning the necessities of the saints is to teach and move us to do as much for ,christians as we are inclined to do for the saints of heaven2 to regard such ministration as precious service1 for so it is4 ,he commends to us the real saints--those in want2 who are of saintly character1 though they may be forsaken1 hungry1 naked1 imprisoned1 half-dead1 regarded by the world as ungodly evil-doers deserving of every form of misfortune2 who1 unable to help themselves1 need assistance4 ,they differ much from those saints whose help we1 staring heavenward1 implore4 ,it is the poor ,christians whom ,christ will array on the last day1 saying1 ,inasmuch as ye did it unto one of these my brethren1 even these least1 ye did it unto me4 ,mt #be1 #dj4 ,then they who so ostentatiously served the blessed of heaven must stand shamed and afraid in the presence of those whom in this life they scorned to respect as they should4 ,nor will the saints whom they bound themselves to serve1 and whom they worshiped1 avail them anything4 ,given to hospitality4 #di4 ,now1 ,paul specifies concerning the necessities of the saints and names the treatment to be accorded them4 ,not only in word are we to remember them1 but in deed1 extending hospitality as their necessities demand4 ,hospitality stands for every form of physical aid when occasion calls for it--feeding the hungry1 giving drink to the thirsty1 clothing the naked4 ,in the early days of the ,gospel1 the apostles and disciples did not sit in palaces1 cloisters1 institutions1 and torture the people with edicts and commands as do the idolatrous bishops today4 ,pilgrim-like1 they went about the country1 having no house nor home1 no kitchen nor cellar1 no particular abiding-place4 ,it was necessary that everywhere hospitality be extended the saints1 and service rendered them1 that the ,gospel might be preached4 ,this was as essential as giving assistance in their distresses and sufferings4 ,bless them that persecute you4 #ej4 ,incidental to the subject of the saints' necessities1 the apostle reminds us we are to conduct ourselves in a ,christian manner toward our persecutors1 who1 to great extent1 are to blame for the distresses of the saints4 ,it is well to observe here that we are not merely advised1 but commanded1 to love our enemies1 to do them good and to speak well of them2 such conduct is the fruit of the ,spirit4 ,we must not believe what we have heretofore been taught--that the admonition comes only to the perfect1 and that they are merely counseled to bless their persecutors4 ,christ teaches 7,mt #e1 #dd7 that all ,christians are commanded so to do4 ,and to bless our persecutors means to desire for them only good in body and soul4 ,for instance1 if an enemy detracts from our honor1 we should respond1 ,god honor you and keep you from disgrace4 ,or if one infringe upon our rights1 we ought to say1 ,may ,god bless and prosper you4 ,on this wise should we do4 ,bless1 and curse not4 #ea4 ,this is to be our attitude toward mankind generally1 whether persecutors or otherwise4 ,the meaning is3 ,not only bless your persecutors1 but live without curses for any1 with blessings for all2 wishing no one evil1 but everyone only good4 ,for we are children of blessing2 as ,peter says3 ,hereunto were ye called1 that ye should inherit a blessing4 #a ,pet #c1 #i4 ,in our blessing1 all the world is blessed--through ,christ4 ,in thy seed shall all the nations of the earth be blessed4 ,gen #bb1 #ah4 ,it is inconsistent for a ,christian to curse even his most bitter enemy and an evil-doer2 for he is commanded to bear upon his lips the ,gospel4 ,the dove did not bring to ,noah in the ark a poisonous branch or a thistle sprig2 she brought an olive-leaf in her mouth4 ,gen #h1 #aa4 ,the ,gospel likewise is simply a gracious1 blessed1 glad and healing word4 ,it brings only blessing and grace to the whole world4 ,no curse1 but pure blessing1 goes with the ,gospel4 ,the ,christian's lips1 then1 must be lips of blessing1 not of cursing4 ,if they curse1 they are not the lips of a ,christian4 #eb4 ,it is necessary1 however1 to distinguish between cursing and censuring or reproving4 ,reproof and punishment greatly differ from cursing and malediction4 ,to curse means to invoke evil1 while censuring carries the thought of displeasure at existing evil1 and an effort to remove it4 ,in fact1 cursing and censuring are opposed4 ,cursing invokes evil and misfortune2 censure aims to remove them4 ,christ himself censured1 or reproved4 ,he called the ,jews a generation of vipers1 children of the devil1 hypocrites1 blind dolts1 liars1 and so on4 ,he did not curse them to perpetuate their evils2 rather he desired the evils removed4 ,paul does similarly4 ,he says of the sorcerer that he is a child of the devil and full of subtilty4 ,acts #ac1 #aj4 ,again1 the ,spirit reproves the world of sin4 ,jn #af1 #h4 #ec4 ,but the strong argument is here urged that the saints of the ,scriptures not only censured1 but cursed4 ,jacob1 the patriarch1 cursed his sons ,reuben1 ,simeon and ,levi4 ,gen #di1 #g4 ,a great part of the ,law of ,moses is made up of curses1 especially ,deut #bh1 #ae4 ,open cursing is commanded to be pronounced by the people1 on ,mount ,ebal4 ,deut #bg1 #ac4 ,how much cursing we find in the ,psalms1 particularly ,psalm #aji4 ,again1 how ,david cursed ,joab1 captain of his host6 #b ,sam #c1 #bi4 ,how bitterly ,peter curses ,simon 7,acts #h1 #bj73 ,thy silver perish with thee4 ,paul curses the seducers of the ,galatians 7,gal #e1 #ab71 ,i would they were even cut off4 ,and he says 7#a ,cor #af1 #bb71 ,if any man loveth not the ,lord1 let him be anathema4 ,christ cursed the innocent fig-tree4 ,mt #ba1 #ai4 ,and ,elisha cursed the children of ,bethel4 #b ,kings #b1 #bd4 ,what shall we say to these things8 #ed4 ,i answer3 ,we must distinguish between love and faith4 ,love must not curse2 it must always bless4 ,but faith has power to curse4 ,faith makes us children of ,god1 and is to us in ,god's place4 ,love makes us servants of men1 and occupies the place of a servant4 ,without the ,spirit's direction1 no one can rightly understand and imitate such examples of cursing4 ,cursing stands opposed to cursing--the curses of ,god to the curses of the devil4 ,when the devil1 through his followers1 resists1 destroys1 obstructs1 the ,word of ,god--the channel of the blessing--the blessing is impeded1 and in ,god's sight a curse rests upon the blessing4 ,then it is the office of faith to come out with a curse1 desiring the removal of the obstruction that ,god's blessing may be unhindered4 #ee4 ,were one1 with imprecation1 to invoke ,god to root out and destroy popery--the order of priests1 monks and nuns1 together with the cloisters and other institutions1 the whole world might well say1 ,amen4 ,for these the devil's devices curse1 condemn and impede everywhere ,god's ,word and his blessing4 ,these things are evils so pernicious1 so diabolical1 they do not merit our love4 ,the more we serve the ecclesiasts and the more we yield to them1 the more obdurate they become4 ,they rant and rage against the ,word of ,god and the ,spirit1 against faith and love4 ,such conduct ,christ calls blasphemy--sin--against the ,holy ,spirit--unpardonable sin4 ,mt #ab1 #ca4 ,and ,john says 7#a ,jn #e1 #af71 ,there is a sin unto death2 not concerning this do ,i say that he should make request4 ,with the ecclesiasts all is lost4 ,they will not accept any love or assistance which does not leave them in their wickedness1 does not strengthen and help--even honor and exalt--them in it4 ,any effort you may make otherwise will but cause them to rage against the ,holy ,spirit1 to blaspheme and curse your teaching1 declaring3 ,it proceeds not from love and fidelity to ,god1 but from the hate1 the malice1 of the devil4 ,it is not the ,word of ,god1 but falsehood4 ,it is the devil's heresy and error4 #ef4 ,in fact1 cursing which contributes only to the service of ,god is a work of the ,holy ,spirit4 ,it is enjoined in the first commandment1 and is independent of and superior to love4 ,until ,god commands us to do a certain good work or to manifest our love toward our neighbor1 we are under no obligation so to do4 ,his will transcends all the good works we can do1 all the love we can show our neighbor4 ,even if ,i could save the entire world in a single day and it were not ,god's will ,i should1 ,i would have no right to do it4 ,therefore1 ,i should not bless1 should not perform a good work1 should not manifest my love to any1 unless it be consistent with the will and command of ,god4 ,the measure of our love to our neighbors is the ,word of ,god4 ,likewise1 by the first commandment all other commandments are to be measured4 ,we might1 in direct violation of the commandments of the second table1 were it consistent with ,god's will and promotive of his honor1 obey the first commandment in killing1 robbing1 taking captive women and children and disobeying father and mother1 as did the children of ,israel in the case of their heathen enemies4 ,likewise the ,holy ,spirit is able to1 and does at times1 perform works seemingly opposed to all the commandments of ,god4 ,while apparently there is violation in some respects1 it is in reality only of the commandments of the second table1 concerning our neighbor4 ,the ,spirit's works are in conformity with the first three commandments of the first table1 relating to ,god4 ,therefore1 if you first become a ,peter1 a ,paul1 a ,jacob1 a ,david1 an ,elisha1 you too may curse in ,god's name1 and with exalted merit in his sight4 ,rejoice with them that rejoice2 weep with them that weep4 #eg4 ,there may be a direct connection between these two commands and the injunction about communicating to the necessities of the saints upon which ,paul has been expatiating1 teaching how we are to treat our persecutors1 who are largely to blame for the necessities of ,christians4 ,yet ,i am inclined to think he speaks here in an unrelated way1 of our duty to make ourselves agreeable to all men1 to adapt ourselves to their circumstances1 whether good or ill1 whether or no they are in want4 ,as common servants1 we should minister to mankind in their every condition1 that we may persuade them to accept the ,gospel4 ,paul speaks further on this point4 #eh4 ,now1 if a fellow-man have reason to rejoice1 it is not for us to put on a stern countenance1 as do the hypocrites1 who assume to be somewhat peculiar4 ,their unnatural seriousness is meant to be indicative of their unrivaled wisdom and holiness1 and of the fact that men who rejoice instead of wearing1 as they do1 a stern look1 are fools and sinners4 ,but no1 we are to participate in the joy of our fellow-man when that joy is not inconsistent with the will of ,god4 ,for instance1 we should rejoice with the father who joys in the piety and sweetness of his wife1 in her health and fruitfulness1 and in the obedience and intelligence of his children2 and when he is as well off as we are so far as soul1 body and character1 family and property1 are concerned4 ,these are gifts of ,god4 ,according to ,paul 7,acts #ad1 #ag71 they are given that ,god may fill our hearts with food and gladness4 ,though many such gifts and pleasures are improperly used1 they are nevertheless the gifts of ,god and not to be rejected with a gloomy face as if we dare not1 or should not1 enjoy them4 ,on the other hand1 we ought to weep with our fellow-man when he is in sad circumstances1 as we would weep over our own unhappy condition4 ,we read 7#b ,sam #a1 #ag2 #c1 #cc7 that ,david lamented for ,saul1 ,jonathan and ,abner1 and 7,phil #b1 #bg7 that ,paul was filled with sorrow over the illness of ,epaphroditus and grieved as if the affliction were his own4 ,be of the same mind one toward another4 #ei4 ,the apostle has previously 7verse #aj7 spoken concerning unity of mind in relation to ,god-ordained spiritual gifts1 counseling that everyone should be content as to the offices and gifts of his fellows4 ,now ,paul speaks of the temporal affairs of men1 teaching likewise mutual appreciation of one another's calling and character1 offices and works1 and that none is to esteem himself better than another because of these4 ,the shoemaker's apprentice has the same ,christ with the prince or the king2 the woman1 the same ,christ the man has4 ,while there are various occupations and external distinctions among men1 there is but one faith and one ,spirit4 #fj4 ,but this doctrine of ,paul has long been dishonored4 ,princes1 lords1 nobles1 the rich and the powerful1 reflect themselves in themselves1 thinking they are the only men on earth4 ,even among their own ranks1 one aspires to be more exalted1 more noble and upright1 than another4 ,their notions and opinions are almost as diverse as the clouds of heaven4 ,they are not of the same mind concerning external distinctions4 ,one does not esteem another's condition and occupation as significant and as honorable as his own4 ,the individual sentiment apparently is3 ,my station is the best2 all others are revolting4 ,the clumsy1 booted peasant enters the strife4 ,the baker aspires to be better than the barber2 the shoemaker1 than the bath-keeper4 ,should one happen to be illegitimately born1 he is not eligible to a trade1 though he even be holy4 ,certificates of legitimate birth must be produced1 and such is the complex state of society1 there are as many beliefs as masters and servants4 ,how can there be unity of mind concerning spiritual offices and blessings with people so at variance upon trivial1 contemptible worldly matters8 ,true1 there must be the various earthly stations1 characters and employments2 but it is heathenish1 unchristian and worldly for one to entertain the absurd idea that ,god regards a certain individual a better ,christian than another upon the contemptible grounds of his temporal station1 and not to perceive that in ,god's sight these conditions make no inner difference4 #fa4 ,indeed1 it is not only unchristian1 but effeminate and childish1 to hold such a view4 ,a woman will win distinction for herself by handling the spindle or the needle more deftly than another1 or by adjusting her bonnet more becomingly than her neighbor can2 in fact1 she may secure prominence by things even more insignificant4 ,to say the least1 no woman thinks herself less a woman than any other4 ,the same is true of children2 each is best satisfied with its own bread and butter1 and thinks its own toy the prettiest2 if it does not1 it will cry until it gets its prettiest4 ,and so it is with the world3 one has more power1 another is a better ,christian1 another is more illustrious2 one has more learning1 another is more respectable2 one is of this lineage1 another that4 ,these distinctions are the source of hatred1 murder and every form of evil1 so tenaciously does each individual adhere to his own notions4 ,yet1 despite their separate and dissimilar opinions1 men call themselves ,christians4 ,set not your mind on high things4 #fb4 ,here ,paul makes clear the preceding injunction4 ,he would restrain men from their unholy conceits4 ,as before stated1 every man is best pleased with his own ideas4 ,hence foolishness pervades the land4 ,one1 seeing another honored above himself1 is restlessly ambitious to emulate that other4 ,but he acts contrary to both teachings of ,paul3 ,comparing himself to his inferiors or to his equals1 he thinks he is far above them1 and his own station most honorable4 ,comparing himself with his superiors1 he sees his pretended rank fail2 hence he strives to rival them1 devoting all his energies to attain the enviable position4 ,clinging to external distinctions1 his changing notions and unstable heart impel him to such ambition and render him dissatisfied with the ,christ whom all men possess alike4 ,but what does ,paul teach8 ,not so4 ,he says1 ,set not your mind on what the world values4 ,his meaning is3 ,distinctions truly must there be in this life--one thing high1 another low4 ,everything cannot be gold1 nor can all things be straw4 ,nevertheless1 among men there should be unity of mind in this relation4 ,god treats men alike4 ,he gives his ,word and his ,spirit to the lowly as well as to the high4 ,paul does not use the little word mind undesignedly4 ,high things have their place and they are not pernicious4 ,but to mind them1 to be absorbed in them with the whole heart1 to be puffed up with conceit because of our relation to them1 enjoying them to the disadvantage of the less favored--this is heathenish4 ,but condescend to things that are lowly4 #fc4 ,in other words3 ,despise not lowly stations and characters4 ,say not1 they must either be exalted or removed4 ,god uses them2 indeed1 the world cannot dispense with them4 ,where would the wealthy and powerful be if there were no poor and humble8 ,as the feet support the body1 so the low support the high4 ,the higher class1 then1 should conduct themselves toward the lowly as the body holds itself with relation to the feet2 not minding1 or regarding1 their lofty station1 but conforming to and recognizing with favor the station of the lowly4 ,legal equality is here made a figure of spiritual things--concerning the aspirations of the heart4 ,christ conducted himself with humility4 ,he did not deny his own exaltation1 but neither was he haughty toward us by reason of it4 ,he did not despise us1 but stooped to our wretched condition and raised us by means of his own exalted position4 ,third ,sunday ,after ,epiphany ,text3 ,romans #ab1 #af-ba4 #af ,be not wise in your own conceits4 #ag ,render to no man evil for evil4 ,take thought for things honorable in the sight of all men4 #ah ,if it be possible1 as much as in you lieth1 be at peace with all men4 #ai ,avenge not yourselves1 beloved1 but give place unto the wrath of ,god3 for it is written1 ,vengeance belongeth unto me2 ,i will recompense1 saith the ,lord4 #bj ,but if thine enemy hunger1 feed him2 if he thirst1 give him to drink3 for in so doing thou shalt heap coals of fire upon his head4 #ba ,be not overcome of evil1 but overcome evil with good4 ,,christian ,,revenge4#a ,footnote #a3 ,this and the last sermon are one in some editions4 ,hence the paragraphs are numbered as one sermon4 ,be not wise in your own conceits4 #fd4 ,the lesson as read in the ,church ends here4 ,we shall1 therefore1 notice but briefly the remaining portion4 ,conceits1 as here used1 signifies the obstinate attitude with regard to temporal things which is maintained by that individual who is unwilling to be instructed1 who himself knows best in all things1 who yields to no one and calls good whatever harmonizes with his ideas4 ,the ,christian should be more willing to make concession in temporal affairs4 ,let him not be contentious1 but rather yielding1 since the ,word of ,god and faith are not involved1 it being only a question of personal honor1 of friends and of worldly things4 ,render to no man evil for evil4 #fe4 ,in the counsel above 7verse #ad7 to curse not1 the writer of the epistle has in mind those unable to avenge themselves1 or to return evil for evil4 ,these have no alternative but to curse1 to invoke evil upon their oppressors4 ,in this instance1 however1 the reference is to those who have equal power to render one another evil for evil1 malice for malice1 whether by acts committed or omitted--and usually they are omitted4 ,but the ,christian should render good for evil1 and omit not4 ,god suffers his sun to shine upon the evil and upon the good4 ,mt #e1 #de4 ,take thought for things honorable in the sight of all men4 #ff4 ,this injunction is similar to that he gives the ,thessalonians 7#a ,thes #e1 #bb71 ,abstain from all appearance of evil2 and the ,philippians 7ch4 #d1 #h73 ,whatsoever things are true1 whatsoever things are honorable1 whatsoever things are just1 whatsoever things are pure1 whatsoever things are lovely1 whatsoever things are of good report2 if there be any virtue1 and if there be any praise1 think on these things4 ,the reference is purely to our outward conduct4 ,paul would not have the ,christian think himself at liberty to do his own pleasure1 regardless of others' approbation4 ,only in the things of faith is such the ,christian's privilege4 ,his outward conduct should be irreproachable1 acceptable to all men2 in keeping with the teaching of first ,corinthians1 #aj1 #cb-cc1 to please all men1 giving offense neither to ,jews nor to ,gentiles2 and obedient to ,peter's advice 7#a ,pet #b1 #ab71 ,having your behavior seemly among the ,gentiles4 ,if it be possible1 as much as in you lieth1 be at peace with all men4 #fg4 ,outward peace among men is here intended--peace with ,christians and heathen1 with the godly and the wicked1 the high and the low4 ,we must give no occasion for strife2 rather1 we are to endure every ill patiently1 never permitting peace to be disturbed on our account4 ,we must not return evil for evil1 blow for blow2 for he who so does1 gives rise to contention4 ,paul adds1 ,as much as in you lieth4 ,we are to avoid injuring any1 lest we be the ones to occasion contention4 ,we must extend friendliness to all men1 even though they be not friendly to us4 ,it is impossible to maintain peace at all times4 ,the saying is1 ,i can continue in peace only so long as my neighbor is willing4 ,but it lies in our power to leave others at peace1 friends and foes1 and to endure the contentions of all4 ,oh yes1 you say1 but where would we be then8 ,listen3 ,avenge not yourselves1 beloved1 but give place unto the wrath of ,god3 for it is written1 ,vengeance belongeth unto me2 ,i will recompense1 saith the ,lord4 #fh4 ,note1 in forbidding us to return blow for blow and to resort to vengeance1 the apostle implies that our enjoyment of peace depends on our quiet endurance of others' disturbance4 ,he not only gives us assurance that we shall be avenged1 but he intimidates us from usurping the office of ,god1 to whom alone belong vengeance and retribution4 ,indeed1 he rather deplores the fate of the ,christian's enemies1 who expose themselves to ,god's wrath2 he would move us to pity them in view of the fact that we must give place to wrath and permit them to fall into the hands of ,god4 ,the vengeance and wrath of ,god are dispensed in various ways3 through the instrumentality of political government2 at the hands of the devil2 by illness1 hunger and pestilence2 by fire and water2 by war1 enmity1 disgrace2 and by every possible kind of misfortune on earth4 ,every creature may serve as the rod and the weapon of ,god when he designs chastisement4 ,as said in ,wisdom of ,solomon1 #e1 #ag3 ,he shall 444 make the creature his weapon for the revenge of his enemies4 #fi4 ,so ,paul says1 ,give place unto wrath4 ,i have inserted the words of ,god to make clearer the meaning of the text2 the wrath of ,god is intended1 and not the wrath of man4 ,the thought is not of giving place to the anger of our enemies4 ,true1 there may be occasion even for that1 but ,paul has not reference here to man's anger4 ,evidently1 he means misfortunes and plagues1 which are regarded as expressions of ,god's wrath4 ,possibly the apostle omitted the phrase to avoid giving the idea that only the final wrath of ,god is meant--his anger at the last day1 when he will inflict punishment without instrumentality4 ,paul would include here all wrath1 whether temporal or eternal1 to which ,god gives expression in his chastisements4 ,this is an ,old ,testament way of speaking4 ,phinehas says 7,jos #bb1 #ah71 ,to-morrow he will be wroth with 444 ,israel4 ,and ,moses in several places speaks of ,god's anger being kindled4 ,see ,numbers #aa3 #a1 #aj1 #cc4 ,i mention these things by way of teaching that when the political government wields the sword of punishment against its enemies1 it should be regarded as an expression of ,god's wrath2 and that the statement in ,deuteronomy #cb1 #ce1 ,vengeance is mine1 does not refer solely to punishment inflicted of ,god direct1 without instrumentality4 ,but if thine enemy hunger1 feed him2 if he thirst1 give him to drink2 for in so doing thou shalt heap coals of fire upon his head4 #gj4 ,this teaching endorses what ,i have already stated--that the ,christian's enemies are to be pitied in that they are subjected to the wrath of ,god4 ,consequently it is not ,christian-like to injure them2 rather1 we should extend favors4 ,paul here introduces a quotation from ,solomon4 ,prov #be1 #ba-bb4 ,heaping coals of fire on the head1 to my thought1 implies conferring favors upon the enemy4 ,being enkindled by our kindness1 he ultimately becomes displeased with himself and more kindly disposed to us4 ,coals here are benefits1 or favors4 ,coals in the censer likewise stand for the favors1 or blessings1 of ,god2 they are a type of our prayers1 which should rise with fervor4 ,some say that coals represent the ,law and judgments of ,god 7see ,psalm #ah1 #h1 ,coals were kindled by it71 reasoning that in consequence of the ,christian's favors1 his enemy is constrained to censure himself and to feel the weight of ,god's ,law and his judgments4 ,i do not think a ,christian should desire punishment to fall upon his enemy1 though such explanation of the sentence is not inapt4 ,in fact1 it rather accords with the injunction1 ,give place unto wrath2 that is1 do good and then wrath--the coals--will readily fall upon the enemy4 ,be not overcome of evil1 but overcome evil with good4 #ga4 ,with this concluding counsel1 it strikes me1 ,paul himself explains the phrase coals of fire in harmony with the first idea--that the malice of an enemy is to be overcome with good4 ,overcoming by force is equivalent to lending yourself to evil and wronging the enemy who wrongs you4 ,by such a course your enemy overcomes you and you are made evil like himself4 ,but if you overcome him with good1 he will be made righteous like you4 ,a spiritual overcoming is here meant2 the disposition1 the heart1 the soul--yes1 the devil who instigates the evil--are overcome4 ,fourth ,sunday ,after ,epiphany ,text3 ,romans #ac1 #h-aj4 #h ,owe no man anything1 save to love one another3 for he that loveth his neighbor hath fulfilled the law4 #i ,for this1 ,thou shalt not commit adultery1 ,thou shalt not kill1 ,thou shalt not steal1 ,thou shalt not covet1 and if there be any other commandment1 it is summed up in this word1 namely1 ,thou shalt love thy neighbor as thyself4 #aj ,love worketh no ill to his neighbor2 love therefore is the fulfilment of the law4 ,,christian ,,love ,,and ,,the ,,command ,,to ,,love4 #a4 ,this1 like the two preceding epistle lessons1 is admonitory1 and directs our attention to the fruits of faith4 ,here1 however1 ,paul sums up briefly all the fruits of faith1 in love4 ,in the verses going before he enjoined subjection to temporal government--the rendering of tribute1 custom1 fear and honor wherever due--since all governmental power is ordained of ,god4 ,then follows our lesson3 ,owe no man anything1 etc4 #b4 ,i shall ignore the various explanations usually invented for this command1 ,owe no man anything1 but to love one another4 ,to me1 clearly and simply it means3 ,not as men1 but as ,christians1 are we under obligations4 ,our indebtedness should be the free obligation of love4 ,it should not be compulsory and law-prescribed4 ,paul holds up two forms of obligation3 one is inspired by law1 the other by love4 ,legal obligations make us debtors to men2 an instance is when one individual has a claim upon another for debt4 ,the duties and tribute1 the obedience and honor1 we owe to political government are of this legal character4 ,though personally these things are not essential to the ,christian--they do not justify him nor make him more righteous--yet1 because he must live here on earth1 he is under obligation1 so far as outward conduct is concerned1 to put himself on a level with other men in these things1 and generally to help maintain temporal order and peace4 ,christ paid tribute money as a debt 7,mt #ag1 #bg71 notwithstanding he had told ,peter he was under no obligation to do so and would have committed no sin before ,god in omitting the act4 #c4 ,another obligation is love1 when a ,christian voluntarily makes himself a servant of all men4 ,paul says 7#a ,cor #i1 #ai71 ,for though ,i was free from all men1 ,i brought myself under bondage to all4 ,this is not a requirement of human laws2 no one who fails in this duty is censured or punished for neglect of legal obligations4 ,the world is not aware of the commandment to love2 of the obligation to submit to and serve a fellow-man4 ,this fact is very apparent4 ,let one have wealth1 and so long as he refrains from disgracing his neighbor's wife1 from appropriating his neighbor's goods1 sullying his honor or injuring his person1 he is1 in the eyes of the law1 righteous4 ,no law punishes him for avarice and penuriousness2 for refusing to lend1 to give1 to aid1 and to help his wronged neighbor secure justice4 ,laws made for restraint of the outward man are directed only toward evil works1 which they prohibit and punish4 ,good works are left to voluntary performance4 ,civil law does not extort them by threats and punishment1 but commends and rewards them1 as does the ,law of ,moses4 #d4 ,paul would teach ,christians to so conduct themselves toward men and civil authority as to give no occasion for complaint or censure because of unfulfilled indebtedness to temporal law4 ,he would not have them fail to satisfy the claims of legal obligation1 but rather to go beyond its requirements1 making themselves debtors voluntarily and serving those who have no claims on them4 ,relative to this topic1 ,paul says 7,rom #a1 #ad71 ,i am debtor both to ,greeks and to ,barbarians4 ,love's obligation enables a man to do more than is actually required of him4 ,hence the ,christian always willingly renders to the state and to the individual all service exacted by temporal regulations1 permitting no claims upon himself in this respect4 #e4 ,paul's injunction1 then1 might be expressed3 ,owe all men1 that you may owe none2 owe everything1 that you may owe nothing4 ,this sounds paradoxical4 ,but one indebtedness is that of love1 an obligation to ,god4 ,the other is indebtedness to temporal law1 an obligation in the eyes of the world4 ,he who makes himself a servant1 who takes upon himself love's obligation to all men1 goes so far that no one dares complain of omission2 indeed1 he goes farther than any could desire4 ,thus he is made free4 ,he lives under obligation to no one from the very fact that he puts himself under obligation to all4 ,this manner of presenting the thought would be sustained by the ,spirit in connection with other duties2 for instance3 ,do no good work1 that you may do only good works4 ,never be pious and holy1 if you would be always pious and holy4 ,as ,paul says 7ch4 #ab1 #af71 ,be not wise in your own conceits2 or 7#a ,cor #c1 #ah71 ,if any man thinketh that he is wise among you in this world1 let him become a fool1 that he may become wise4 ,it is in this sense we say3 ,owe all men that you may owe no man2 or1 ,owe no man anything1 but to love one another4 #f4 ,such counsel is given with the thought of the two obligations4 ,he who would perform works truly good in the sight of ,god1 must guard against works seemingly brilliant in the eyes of the world1 works whereby men presume to become righteous4 ,he who desires to be righteous and holy must guard against the holiness attained by works without faith4 ,again1 the seeker for wisdom must reject the wisdom of men1 of nature1 wisdom independent of the ,spirit4 ,similarly1 he who would be under obligation to none must obligate himself to all in every respect4 ,so doing1 he retains no claim of his own4 ,consequently1 he soon rises superior to all law1 for law binds only those who have claims of their own4 ,rightly is it said1 ,qui cedit omnibus bonis1 omnibus satisfecit1 ,he who surrenders all his property1 satisfies all men4 ,how can one be under obligation when he does not1 and cannot1 possess anything8 ,it is love's way to give all4 ,the best way1 then1 to be under obligation to none is1 through love to obligate one's self in every respect to all men4 ,in this sense it may be said3 ,if you would live1 die2 if you would not be imprisoned1 incarcerate yourself2 if you do not desire to go to hell1 descend there2 if you object to being a sinner1 be a sinner2 if you would escape the cross1 take it upon yourself2 if you would conquer the devil1 let him vanquish you2 would you overcome a wicked individual1 permit him to overcome you4 ,the meaning of it all is1 we should readily submit to ,god1 to the devil and to men1 and willingly permit their pleasure2 we are to insist on nothing1 but to accept all things as they transpire4 ,this is why ,paul speaks as he does1 ,owe no man anything1 etc41 instead of letting it go at the preceding injunction in verse #e1 ,render therefore to all their dues1 etc4 ,,love ,,fulfils ,,the ,,law4 ,for he that loveth his neighbor hath fulfilled the law4 #g4 ,having frequently spoken of the character and fruits of love1 it is unnecessary to introduce the subject here4 ,the topic is sufficiently treated in the epistle lesson for the ,sunday preceding ,lent4 ,we will look at the command to love1 in the ,law of ,god4 ,innumerable1 endless1 are the books and doctrines produced for the direction of man's conduct4 ,and there is still no limit to the making of books and laws4 ,note the ecclesiastical and civil regulations1 the spiritual orders and stations4 ,these laws and doctrines might be tolerated1 might be received with more favor1 if they were founded upon and administered according to the one great law--the one rule or measure--of love2 as the ,scriptures do1 which present many different laws1 but all born of love1 and comprehended in and subject to it4 ,and these laws must yield1 must become invalid1 when they conflict with love4 ,of ,love's higher authority we find many illustrations in the ,scriptures4 ,christ makes particular mention of the matter in ,matthew #ab1 #c-d1 where ,david and his companions ate the holy showbread4 ,though a certain law prohibited all but the priests from partaking of this holy food1 ,love was empress here1 and free4 ,love was over the ,law1 subjecting it to herself4 ,the ,law had to yield for the time being1 had to become invalid1 when ,david suffered hunger4 ,the ,law had to submit to the sentence3 ,david hungers and must be relieved1 for ,love commands1 ,do good to your needy neighbor4 ,yield1 therefore1 thou ,law4 ,prevent not the accomplishment of this good4 ,rather accomplish it thyself4 ,serve him in his need4 ,interpose not thy prohibitions4 ,in connection with this same incident1 ,christ teaches that we are to do good to our neighbor on the ,sabbath2 to minister as necessity demands1 whatever the ,sabbath restrictions of the ,law4 ,for when a brother's need calls1 ,love is authority and the ,law of the ,sabbath is void4 #h4 ,were laws conceived and administered in love1 the number of laws would matter little4 ,though one might not hear or learn all of them1 he would learn from the one or two he had knowledge of1 the principle of love taught in all4 ,and though he were to know all laws1 he might not discover the principle of love any more readily than he would in one4 ,paul teaches this method of understanding and mastering law when he says3 ,owe no man anything1 but to love one another2 ,he that loveth another hath fulfilled the law2 ,if there be any other commandment1 it is briefly comprehended in this saying1 namely1 ,thou shalt love thy neighbor as thyself2 ,love worketh no ill to his neighbor2 ,love is the fulfilling of the law4 ,every word in this epistle lesson proves ,love mistress of all law4 #i4 ,further1 no greater calamity1 wrong and wretchedness is possible on earth than the teaching and enforcing of laws without love4 ,in such case1 laws are but a ruinous curse1 making true the proverbs1 summum jus1 summa injustitia1 ,the most strenuous right is the most strenuous wrong2 and again1 ,solomon's words 7,ec #g1 #ag71 ,noli nimium esse justus1 ,be not righteous overmuch4 ,here is where we leave unperceived the beam in our own eye and proceed to remove the mote from our neighbor's eye4 ,laws without love make the conscience timid and fill it with unreasonable terror and despair1 to the great injury of body and soul4 ,thus1 much trouble and labor are incurred all to no purpose4 #aj4 ,an illustration in point is the before-mentioned incident of ,david in his hunger4 #a ,sam #ba1 #f4 ,had the priest been disposed to refuse ,david the holy bread1 had he blindly insisted on honoring the prohibitions of the ,law and failed to perceive the authority of ,love1 had he denied this food to him who hungered1 what would have been the result8 ,so far as the priest's assistance went1 ,david would have had to perish with hunger1 and the priest would have been guilty of murder for the sake of the ,law4 ,here1 indeed1 summum jus1 summa injustitia--the most strenuous right would have been the most strenuous wrong4 ,moreover1 on examining the heart of the priest who should be so foolish1 you would find there the extreme abomination of making sin where there is no sin1 and a matter of conscience where there is no occasion for it4 ,for he holds it a sin to eat the bread1 when really it is an act of love and righteousness4 ,then1 too1 he regards his act of murder--permitting ,david to die of hunger--not a sin1 but a good work and service to ,god4 #aa4 ,but who can fully portray this blind1 perverted1 abominable folly8 ,it is the perpetration of an evil the devil himself cannot outdo4 ,for it makes sin where there is no sin1 and a matter of conscience without occasion4 ,it robs of grace1 salvation1 virtue1 and ,god with all his blessings1 and that without reason1 falsely and deceitfully4 ,it emphatically denies and condemns ,god4 ,again1 it makes murder and injustice a good work1 a divine service4 ,it puts the devil with his falsehoods in the place of ,god4 ,it institutes the worst form of idolatry and ruins body and soul1 destroying the former by hunger and the latter by a terrified conscience4 ,it makes of ,god the devil1 and of the devil ,god4 ,it makes hell of heaven and heaven of hell2 righteousness of sin1 and sin of righteousness4 ,this ,i call perversion--where strictest justice is the most strenuous wrong4 ,to this depravity ,ezekiel has reference 7ch4 #ac1 #ah-ai73 ,thus saith the ,lord ,jehovah3 ,woe to the women that sew pillows upon all elbows1 and make kerchiefs for the head of persons of every stature to hunt souls6 ,will ye hunt the souls of my people1 and save souls alive for yourselves8 ,and ye have profaned me among my people for handfuls of barley and for pieces of bread1 to slay the souls that should not die1 and to save the souls alive that should not live1 by your lying to my people that hearken unto lies4 ,what is meant but that the blind teachers of the ,law terrify the conscience1 and put sin and death in the place of grace and life1 and grace and life where is only sin and death2 and all for a handful of barley and a bit of bread8 ,in other words1 such teachers devote themselves to laws concerning strictly external matters1 things that perish with the using1 such as a drink of water and a morsel of bread1 wholly neglecting love and harassing the conscience with fear of sin unto eternal death2 as ,ezekiel goes on to say 7verses #bb-bc73 ,because with lies ye have grieved the heart of the righteous1 whom ,i have not made sad1 and strengthened the hands of the wicked1 that he should not return from his wicked way1 and be saved alive2 therefore ye shall no more see false visions1 nor divine divinations3 and ,i will deliver my people out of your hand2 and ye shall know that ,i am ,jehovah4 #ab4 ,mark you1 it is making the hearts of the righteous sad to load them with sins when their works are good2 it is strengthening the hands of the wicked to make their works good when they are naught but sin4 ,relative to this subject1 we read 7,ps #ad1 #e73 ,there were they in great fear2 for ,god is in the generation of the righteous4 ,that is1 the sting of conscience fills with fear where there is neither reason for fear nor for a disturbed conscience4 ,that is feared as sin which is really noble service to ,god4 ,the thought of the last passage is3 ,when they should call upon ,god and serve him1 they fear such conduct is sin and not divine service2 again1 when they have need to fear a service not divine1 they are secure and unafraid4 ,isaiah's words 7ch4 #bi1 #ac7 are to the same effect3 ,their fear of me is a commandment of men which hath been taught them4 ,always the perverted people spoken of corrupt everything4 ,they confidently call on ,god where is only the devil2 they refrain in fear from calling on ,god where ,god is4 #ac4 ,such1 mark you1 is the wretched condition of them who are blindly occupied with laws and works and fail to comprehend the design of law and its mistress ,love4 ,note1 also1 in the case of our miserable ecclesiasts and their followers1 how rigidly they adhere to their own inventions6 ,though all the world meet ruin1 their devices must be sustained2 they must be perpetuated regardless of bodily illness and death1 or of suffering and ruin for the soul4 ,they even regard such destruction and ruin as divine service1 and know no fear nor remorse of conscience4 ,indeed1 so strongly entrenched are they in their wickedness1 they will never return from it4 ,moreover1 should one of their wretched number be permitted to alleviate the distress of his body and soul--to eat meat1 to marry--he is afraid1 he feels remorse of conscience2 he is uncertain about sin and law1 about death and hell2 he calls not on ,god1 nor serves him2 all this1 even though the body should die ten deaths and the soul go to the devil a hundred times4 #ad4 ,observe1 then1 the state of the world2 how little flesh and blood can accomplish even in their best efforts2 how dangerous to undertake to rule by law alone--indeed1 how impossible it is1 without great danger1 to govern and instruct souls with mere laws1 ignoring love and the ,spirit1 in whose hands is the full power of all law4 ,it is written 7,deut #cc1 #b71 ,at his right hand was a fiery law for them4 ,this is the law of love in the ,spirit4 ,it shall regulate all laws at the left hand2 that is1 the external laws of the world4 ,it is said 7,ex #bh1 #cj7 that the priest must bear upon his breast1 in the breastplate1 the ,urim and the ,thummim2 that is1 ,light and ,perfection1 indicative of the priest's office to illuminate the ,law--to give its true sense--and faultlessly to keep and to teach it4 #ae4 ,in the conception1 the establishment and the observance of all laws1 the object should be1 not the furtherance of the laws in themselves1 not the advancement of works1 but the exercise of love4 ,that is the true purpose of law1 according to ,paul here1 ,he that loveth his neighbor hath fulfilled the law4 ,therefore1 when the law contributes to the injury rather than the benefit of our neighbor1 it should be ignored4 ,the same law may at one time benefit our neighbor and at another time injure him4 ,consequently1 it should be regulated according to its advantage to him4 ,law should be made to serve in the same way that food and raiment and other necessaries of life serve4 ,we consider not the food and raiment themselves1 but their benefit to our needy neighbor4 ,and we cease to dispense them as soon as we perceive they no longer add to his comfort4 #af4 ,suppose you were to come across an individual foolish enough to act with no other thought than that food and clothing are truly good things1 and so proceed to stuff a needy one with unlimited food and drink unto choking1 and to clothe him unto suffocation1 and then not to desist4 ,suppose to the command1 ,stop1 you have suffocated1 have already over-fed and over-clothed him1 and all is lost effort now1 the foolish one should reply3 ,you heretic1 would you forbid good works8 ,food1 drink and raiment are good things1 therefore we must not cease to dispense them2 we cannot do too much4 ,and suppose he continued to force food and clothing on the man4 ,tell me1 what would you think of such a one8 ,he is a fool more than foolish2 he is more mad than madness itself4 ,but such is about the character of our ecclesiasts today1 and of those who are so blind in the exercise of law as to act as if works were the only requisite1 and to suffocate body and soul1 being ignorant that the one purpose of law is to call forth the exercise of love4 ,they make works superior to love1 and a maid to her matron4 ,such perversion prevails to an extent distressing to think of1 not to mention hearing and seeing it1 or more1 practicing and permitting it ourselves4 #ag4 ,the commandment of love is not a long one2 it is short4 ,it is one injunction1 not many4 ,it is even not a commandment1 and at the same time is all commandments4 ,brief1 and a unit in itself1 its meaning is easily comprehended4 ,but in its exercise1 it is far-reaching1 for it includes and regulates all commandments4 ,so far as works are enjoined1 it is no commandment at all2 it names no peculiar work4 ,yet it represents all commandments1 because properly the fulfilment of all commandments is the fulfilment of this4 ,the commandment of love suspends every commandment1 yet it perpetuates all4 ,its whole purpose is that we may recognize no commandment1 no work1 except as love dictates4 #ah4 ,as life on earth apart from works is an impossibility1 necessarily there must be various commandments involving works4 ,yet ,love is supreme over these requirements1 dictating the omission or the performance of works according to its own best interests1 and permitting no works opposed to itself4 ,to illustrate3 ,a driver1 holding the reins1 guides team and wagon at will4 ,if he were content merely to hold the reins1 regardless of whether or no the team followed the road1 the entire equipage--team1 wagon1 reins and driver--would soon be wrecked2 the driver would be lying drowned in a ditch or a pool1 or have his neck broken going over stumps and rocks4 ,but if he dexterously regulates the movement of the outfit according to the road1 observing where it is safe and where unsafe1 he will proceed securely because wisely4 ,were he1 in his egotism1 to drive straight ahead1 endeavoring to make the road conform to the movement of the wagon1 at his pleasure1 he would soon see how beautifully his plan would work4 #ai4 ,so it is when men are governed by laws and works1 the laws not being regulated according to the people4 ,the case is that of the driver who would regulate the road by the movements of the wagon4 ,true1 the road is often well suited to the straight course of the wagon4 ,but just as truly the road is1 in certain places1 crooked and uneven1 and then the wagon must conform to the course and condition of the road4 ,men must adapt themselves to laws and regulations wherever possible and where the laws are beneficial4 ,but where laws prove detrimental to men's interests1 the former must yield4 ,the ruler must wisely make allowance for love1 suspending works and laws4 ,hence1 philosophers say prudence--or circumspection or discretion as the ecclesiasts put it--is the guide and regulator of all virtues4 #bj4 ,we read in a book of the ancient fathers that on a certain occasion of their assembling1 the question was raised1 which is really the noblest work8 ,various replies were given4 ,one said prayer1 another fasting2 but ,st4 ,anthony was of the opinion that of all works and virtues1 discretion is the best and surest way to heaven4 ,these1 however1 were but childish1 unspiritual ideas relating to their own chosen works4 ,a ,christian views the matter in quite a different light1 and more judiciously4 ,he concludes that neither discretion nor rashness avails before ,god4 ,only faith and love serve with him4 ,but love is true discretion2 love is the driver and the true discretion in righteous works4 ,it always looks to the good of the neighbor1 to the amelioration of his condition2 just as the discretion of the world looks to the general welfare of the governed in the adjustment of political laws4 ,let this suffice on this point4 #ba4 ,but the question arises3 ,how can love fulfil the ,law when love is but one of the fruits of faith and we have frequently said that only faith in ,christ removes our sins1 justifies us and satisfies all the demands of the ,law8 ,how can we make the two claims harmonize8 ,christ says1 too 7,mt #g1 #ab73 ,all things1 therefore1 whatsoever ye would that men should do unto you1 even so do ye also unto them3 for this is the law and the prophets4 ,thus he shows that love for one's neighbor fulfils both the ,law and the prophets4 ,again1 he says 7,mt #bb1 #cg-dj73 ,thou shalt love the ,lord thy ,god 444 thy neighbor as thyself4 ,on these two the whole law hangeth1 and the prophets4 ,where1 then1 does ,paul stand1 who says 7,rom #c1 #ca73 ,do we then make the law of none effect through faith8 ,god forbid3 nay1 we establish the law4 ,again 7,rom #c1 #bh73 ,we reckon therefore that a man is justified by faith apart from the works of the law4 ,and again 7,rom #a1 #ag71 ,the righteous shall live by faith4 #bb4 ,i reply3 ,as we have frequently said1 we must properly distinguish between faith and love4 ,faith deals with the heart1 and love with the works4 ,faith removes our sins1 renders us acceptable1 justifies us4 ,and being accepted and justified as to our person1 love is given us in the ,holy ,spirit and we delight in doing good4 ,now1 it is the nature of the ,law to attack our person and demand good works2 and it will not cease to demand until it gains its point4 ,we cannot do good works without the ,spirit and love4 ,the ,law constrains us to know ourselves with our imperfections1 and to recognize the necessity of our becoming altogether different individuals that we may satisfy the ,law4 ,the ,law does not exact so much of the heart as of works2 in fact1 it demands nothing but works and ignores the heart4 ,it leaves the individual to discover1 from the works required1 that he must become an altogether different person4 ,but faith1 when it comes1 creates a nature capable of accomplishing the works the ,law demands4 ,thus is the ,law fulfilled4 ,so ,paul's sayings on the subject are beautiful and appropriate4 ,the ,law demands of us works2 it must be fulfilled by works4 ,hence it cannot in every sense be said that faith fulfils the ,law4 ,however1 it prepares the way and enables us to fulfil it1 for the ,law demands1 not us1 but our works4 ,the ,law constrains us--teaches us that we must be changed before we can accomplish its works2 it makes us conscious of our inability as we are4 ,on the other hand1 love and works do not change us1 do not justify us4 ,we must be changed in person and justified before we can love and do good works4 ,our love and our works are evidence of justification and of a change1 since they are impossible until the individual is free from sin and made righteous4 #bc4 ,this explanation is given to enable us to perceive the true nature of the ,law1 of faith and of love2 to ascribe to each its own mission2 and rightly to understand the ,scripture declarations in their harmonious relations that while faith justifies1 it does not fulfil the ,law1 and that while love does not justify1 it does fulfil the ,law4 ,the ,law requires love and works1 but does not mention the heart4 ,the heart is sensible of the ,law1 but love is not4 ,just as the ,law1 in requiring works before faith exists1 is a sign to the individual leading him to recognize his utter lack of faith and righteousness1 and to conclude he is conquered1 so love in its fulfilment of the ,law after faith intervenes is a sign and a proof to the individual of his faith and righteousness4 ,law and love1 then1 witness to him concerning his unrighteousness or his righteousness4 ,after faith comes1 love is evidence of righteousness4 ,before faith1 man is sensible of the ,law's oppression because he knows he does not possess what the ,law requires4 ,and the ,law does not require a changed heart1 but works4 ,love and works do not effect the fulfilment of the ,law2 they are themselves its fulfilment4 #bd4 ,now1 though faith does not fulfil the ,law1 it contains that which effects its fulfilment2 it secures the ,spirit and love whereby the end is accomplished4 ,on the other hand1 if love does not justify us1 it makes manifest the faith whereby we are justified4 ,briefly1 as ,paul says here1 ,love is the fulfilment of the law4 ,his thought is3 ,fulfilment of the ,law is one thing1 and effecting or furnishing its fulfilment another4 ,love fulfils the ,law in the sense that love itself is its fulfilment2 but faith fulfils it in the sense that it offers that by which it is fulfilled4 ,for faith loves and works1 as said in ,galatians #e1 #f1 ,faith worketh through love4 ,the water fills the pitcher2 so does the cupbearer4 ,the water fills of itself2 the cupbearer fills with the water--effective et formaliter implere1 as the sophists would say4 #be4 ,faith is ever the actor1 and love the act4 ,the law requires the act and thus forces the actor to be changed4 ,the ,law is then fulfilled by the act1 which1 however1 the actor must perform4 ,thus ,paul rejects the fancies of the sophists1 who in the matter of love would make a distinction between the external work and the inner affection1 saying3 ,love is an inner affection that loves our neighbor when in our heart we wish him well4 ,its expression in works1 however1 they call the fruit of love4 ,but we will not discuss this idea4 ,note1 ,paul terms love not only an affection1 but an affectionate good act4 ,faith and the heart are the actor and fulfiller of the ,law4 ,paul says1 ,he that loveth his neighbor hath fulfilled the law4 ,and love is the act1 the fulfilling2 for he says1 ,love is the fulfilment of the law4 #bf4 ,another question arises3 ,how can love for our neighbor be the fulfilment of the ,law when we are required to love ,god supremely1 even above our neighbor8 ,i reply3 ,christ answers the question when he tells us 7,mt #bb1 #ci7 the second commandment is like unto the first4 ,he makes love to ,god and love to our neighbor the same love4 ,the reason for this is1 first3 ,god1 having no need for our works and benefactions for himself1 bids us to do for our neighbor what we would do for ,god4 ,he asks for himself only our faith and our recognition of him as ,god4 ,the object of proclaiming his honor and rendering him praise and thanks here on earth is that our neighbor may be converted and brought into fellowship with ,god4 ,such service is called the love of ,god1 and is performed out of love to ,god2 but it is exercised for the benefit of our neighbor only4 #bg4 ,the second reason why ,god makes love to our neighbor an obligation equal to love to himself is3 ,god has made worldly wisdom foolish1 desiring henceforth to be loved amid crosses and afflictions4 ,paul says 7#a ,cor #a1 #ba71 ,seeing that in the wisdom of ,god the world through its wisdom knew not ,god1 it was ,god's good pleasure through the foolishness of the preaching to save them that believe4 ,therefore1 upon the cross he submitted himself unto death and misery1 and imposed the same submission upon all his disciples4 ,they who refused to love him before when he bestowed upon them food and drink1 blessing and honor1 must now love him in hunger and sorrow1 in adversity and disgrace4 ,all works of love1 then1 must be directed to our wretched1 needy neighbors4 ,in these lowly ones we are to find and love ,god1 in them we are to serve and honor him1 and only so can we do it4 ,the commandment to love ,god is wholly merged in that to love our neighbors4 #bh4 ,these facts restrain those elusive1 soaring spirits that seek after ,god only in great and glorious undertakings4 ,it stops the mouths of those who strive after greatness like his1 who would force themselves into heaven1 presuming to serve and love him with their brilliant works4 ,but they miss him by passing over him in their earthly neighbor1 in whom ,god would be loved and honored4 ,therefore1 they will hear1 on the last day1 the sentence 7,mt #be1 #db71 ,i was hungry1 and ye did not give me to eat1 etc4 ,for ,christ laid aside his divinity and took upon himself the form of a servant for the very purpose of bringing down and centering upon our neighbor the love we extend to himself4 ,yet we leave the ,lord to lie here in his humiliation while we gaze open-mouthed into heaven and make great pretensions to love and service to ,god4 ,,all ,,commandments ,,summed ,,up ,,in ,,love4 ,for this1 ,thou shalt not commit adultery1 ,thou shalt not kill1 ,thou shalt not steal1 ,thou shalt not covet2 and if there be any other commandment1 it is briefly summed up in this word1 namely1 ,thou shalt love thy neighbor as thyself4 #bi4 ,love being the chief element of all law1 it comprehends1 as has been made sufficiently clear1 all commandments4 ,its one concern is to be useful to man and not harmful2 therefore1 it readily discovers the way4 ,recognizing the fact that man1 from his ardent self-love1 seeks to promote his own interests and avoid injuring them1 love endeavors to adopt the same course toward others4 ,we will consider the commandment just cited1 noticing how ingeniously and wisely it is arranged4 ,it brings out four thoughts4 ,first1 it states who is under obligation to love3 thou--the nearest1 noblest1 best individual we can command4 ,no one can fulfil the ,law of ,god for another2 each must do it for himself4 ,as ,paul says 7,gal #f1 #e71 ,each man shall bear his own burden4 ,and 7#b ,cor #e1 #aj73 ,for we must all be made manifest before the judgment-seat of ,christ2 that each one may receive the things done in the body1 according to what he hath done1 whether it be good or bad4 ,so it is said1 ,thou1 thou thyself1 must love2 not1 ,let someone else love for you4 ,though one can and should pray that ,god may be gracious to another and help him1 yet no one will be saved unless he himself fulfils ,god's command4 ,it is not enough merely to pray that another may escape punishment1 as the venders of indulgences teach2 much rather1 we should pray that he become righteous and observe ,god's precepts4 #cj4 ,second1 the commandment names the most noble virtue--love4 ,it does not say1 ,thou shalt feed thy neighbor1 give him drink1 clothe him1 all of which things are inestimably good works2 it says1 ,thou shalt love him4 ,love is the chief virtue1 the fountain of all virtues4 ,love gives food and drink2 it clothes1 comforts1 persuades1 relieves and rescues4 ,what shall we say of it1 for behold he who loves gives himself1 body and soul1 property and honor1 all his powers inner and external1 for his needy neighbor's benefit1 whether it be friend or enemy2 he withholds nothing wherewith he may serve another4 ,there is no virtue like love2 there can be no special work assigned it as in the case of limited virtues1 such as chastity1 mercy1 patience1 meekness1 and the like4 ,love does all things4 ,it will suffer in life and in death1 in every condition1 and that even for its enemies4 ,well may ,paul here say that all other commandments are briefly comprehended in the injunction1 ,thou shalt love thy neighbor as thyself4 #ca4 ,third1 the commandment names1 as the sphere of our love1 the noblest field1 the dearest friend--our neighbor4 ,it does not say1 ,thou shalt love the rich1 the mighty1 the learned1 the saint4 ,no1 the unrestrained love designated in this most perfect commandment does not apportion itself among the few4 ,with it is no respect of persons4 ,it is the nature of false1 carnal1 worldly love to respect the individual1 and to love only so long as it hopes to derive profit4 ,when such hope ceases1 that love also ceases4 ,the commandment of our text1 however1 requires of us free1 spontaneous love to all men1 whoever they may be1 and whether friend or foe1 a love that seeks not profit1 and administers only what is beneficial4 ,such love is most active and powerful in serving the poor1 the needy1 the sick1 the wicked1 the simple-minded and the hostile2 among these it is always and under all circumstances necessary to suffer and endure1 to serve and do good4 #cb4 ,note here1 this commandment makes us all equal before ,god1 without regard to distinctions incident to our stations in life1 to our persons1 offices and occupations4 ,since the commandment is to all--to every human being--a sovereign1 if he be a human being1 must confess the poorest beggar1 the most wretched leper1 his neighbor and his equal in the sight of ,god4 ,he is under obligation1 according to this commandment1 not to extend a measure of help1 but to serve that neighbor with all he has and all he controls4 ,if he loves him as ,god here commands him to do1 he must give the beggar preference over his crown and all his realm2 and if the beggar's necessity requires1 must give his life4 ,he is under obligation to love his neighbor1 and must admit that such a one is his neighbor4 #cc4 ,is not this a superior1 a noble1 commandment1 which completely levels the most unequal individuals8 ,is it not wonderfully comforting to the beggar to have servants and lovers of such honor8 wonderful that his poverty commands the services of a king in his opulence8 that to his sores and wounds are subject the crown of wealth and the sweet savor of royal splendor8 ,but how strange it would seem to us to behold kings and queens1 princes and princesses1 serving beggars and lepers1 as we read ,st4 ,elizabeth did6 ,even this1 however1 would be a slight thing in comparison with what ,christ has done4 ,no one can ever equal him in the obedience wherewith he has exalted this commandment4 ,he is a king whose honor transcends that of all other kings2 indeed1 he is the ,son of ,god4 ,and yet he puts himself on a level with the worst sinners1 and serves them even to dying for them4 ,were ten kings of earth to serve to the utmost one beggar1 it would be a remarkable thing2 but of what significance would it be in comparison with the service ,christ has rendered8 ,the kings would be put to utter shame and would have to acknowledge their service unworthy of notice4 #cd4 ,learn1 then1 the condition of the world--how far it is1 not only from ,christ's immeasurable example1 but from the commandment in this verse4 ,where are to be found any who comprehend the meaning of the little phrase thy neighbor1 notwithstanding there is1 beside this commandment1 the natural law of service written in the hearts of all men8 ,not an individual is there who does not realize1 and who is not forced to confess1 the justice and truth of the natural law outlined in the command 7,mt #g1 #ab71 ,all things therefore whatsoever ye would that men should do unto you1 even so do ye also unto them4 ,the light of this law shines in the inborn reason of all men4 ,did they but regard it1 what need have they of books1 teachers or laws8 ,they carry with them in the depths of their hearts a living book1 fitted to teach them fully what to do and what to omit1 what to accept and what to reject1 and what decision to make4 ,now1 the command to love our neighbors as ourselves is equivalent to that other1 ,whatsoever ye would that men should do unto you1 etc4 ,every individual desires to be loved and not hated2 and he also feels and sees his obligation to exercise the same disposition toward others4 ,the carrying out of this obligation is loving another as himself4 ,but evil lust and sinful love obscure the light of natural law1 and blind man1 until he fails to perceive the guide-book in his heart and to follow the clear command of reason4 ,hence he must be restrained and repelled by external laws and material books1 with the sword and by force4 ,he must be reminded of his natural light and have his own heart revealed to him4 ,yet admonition does not avail2 he does not see the light4 ,evil lust and sinful love blind him4 ,with the sword and with political laws he must still be outwardly restrained from perpetrating actual crimes4 #ce4 ,the fourth thing the commandment presents is the standard by which we are to measure our love--an excellent model4 ,those are particularly worthy instructions and commandments which present examples4 ,this commandment holds up a truly living example--thyself4 ,it is a better model than any example the saints have set4 ,the saints are dead and their deeds are past1 but this example ever lives4 ,everyone must admit a consciousness of his own love for himself2 of his ardent concern for his temporal life2 of his careful nourishment of his body with food1 raiment and all good things2 of his fleeing from death and avoiding evil4 ,this is self-love2 something we are conscious of in ourselves4 ,what1 then1 is the teaching of the commandment8 ,to do to another as you do to yourself2 to value his body and his life equally with your own body and life4 ,now1 how could ,god have pointed you to an example dearer1 more pleasing and more to the purpose than this example--the deep instinct of your nature8 ,indeed1 your depth of character is measured by the writing of this command in your heart4 #cf4 ,how will you fare with ,god if you do not love your neighbor8 ,feeling this commandment written within your heart1 your conscience will condemn you4 ,your whole conduct will be an example witnessing against you1 testifying to your failure to do unto others as the natural instinct of your being1 more forcibly than all the examples of the saints1 has taught you to do4 ,but how will it go with the ecclesiasts in particular--the churchmen with their singing and praying1 their cowls and bald pates1 and all their jugglery8 ,i make no comment on the fact that they have never observed the commandment4 ,i ask1 however1 when has their monastic fanaticism permitted them time and opportunity to perceive for once this law in their hearts1 to become sensible of the example set them in their own human instinct1 or even to read the precept in books or hear it preached8 ,poor1 miserable people6 ,do you presume to think that ,god will make void this1 love's commandment1 so deeply and clearly impressed upon the heart1 so beautifully and unmistakably illustrated in your own natures1 and in the many written and spoken words as well--think you ,god will do this on account of your cowls and bald pates1 and regard what you have been devising and performing8 #cg4 ,alas1 how shamelessly the world has ignored this beautiful and impressive commandment wherein are so skilfully presented the individual1 the task1 the model and the sphere of labor6 ,and1 on the other hand1 how shamefully it occupies itself with the very reverse of what is taught in this commandment6 ,its whole practice and tendency seem to be to place our responsibility upon others2 monks and priests must be righteous for us and pray in our stead1 that we may personally be excused4 ,for the noblest virtue1 love1 we substitute self-devised works2 in the place of our neighbors we put wood and stone1 raiment and food1 even dead souls--the saints of heaven4 ,these we serve2 with them we are occupied2 they are the sphere wherein we exercise ourselves4 ,instead of the noblest example--as thyself--we look to the legends and the works of saints4 ,we presume to imitate such outward examples1 omitting the duty which our own nature and life present and which the command of ,god outlines1 notwithstanding such duty offers more than we could ever fulfil4 ,even if we could accomplish all it offers1 we would still not equal ,christ4 ,,love ,,works ,,only ,,good ,,to ,,its ,,neighbor4 ,love worketh no ill to his neighbor3 love1 therefore1 is the fulfilment of the law4 #ch4 ,the ,ten ,commandments forbid doing evil to our neighbor--,thou shalt not kill1 ,thou shalt not commit adultery1 etc4 ,the apostle1 employing similar phraseology1 says that love observes all these commands1 injuring none4 ,not only that2 it effects good for all4 ,it is practically doing evil to permit our neighbor to remain in peril when we can relieve him1 even though we may not have been instrumental in placing him where he is4 ,if he is hungry and we do not feed him when it is in our power to do so1 we practically permit him to die of hunger4 ,we should take this view concerning any perilous condition1 any adverse circumstance1 with our neighbors4 ,how love is the fulfilment of the ,law1 we have now heard4 ,fifth ,sunday ,after ,epiphany ,text3 ,colossians #c1 #ab-ag4 #ab ,put on therefore1 as ,god's elect1 holy and beloved1 a heart of compassion1 kindness1 lowliness1 meekness1 longsuffering2 #ac forbearing one another1 and forgiving each other1 if any man have a complaint against any2 even as the ,lord forgave you1 so also do ye3 #ad and above all these things put on love1 which is the bond of perfectness4 #ae ,and let the peace of ,christ rule in your hearts1 to the which also ye were called in one body2 and be ye thankful4 #af ,let the ,word of ,christ dwell in you richly2 in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs1 singing with grace in your hearts unto ,god4 #ag ,and whatsoever ye do1 in word or in deed1 do all in the name of the ,lord ,jesus1 giving thanks to ,god the ,father through him4 ,,the ,,glorious ,,adornment ,,of ,,christians4 #a4 ,this text is also a letter of admonition1 teaching what manner of fruit properly results from faith4 ,paul deals kindly with the ,colossians4 ,he does not command1 urge nor threaten1 as teachers of the ,law must do in the case of those under the ,law4 ,he persuades them with loving words in view of the blessing and grace of ,god received1 and in the light of ,christ's own example4 ,christians should act with readiness and cheerfulness1 being moved neither by fear of punishment nor by desire for reward1 as frequently before stated4 ,this admonition has been so oft repeated in the preceding epistle lesson that we know1 ,i trust1 what constitutes a ,christian4 ,therefore we will but briefly touch on the subject4 ,put on1 therefore4 #b4 ,in the epistle for ,new ,year's day we have sufficiently explained the meaning of putting on2 how by faith we put on ,christ1 and he us2 how in love we put on our neighbor1 and our neighbor us4 ,the ,christian apparel is of two kinds--faith and love4 ,christ wore two manner of garments--one whole and typical of faith1 the other divided and typical of love4 ,paul here has reference to the latter garment1 love4 ,he would teach us ,christians the manner of ornaments and apparel we are to wear in the world2 not silk or precious gold4 ,to women these are forbidden of ,peter 7#a ,pet #c1 #c71 and of ,paul 7#a ,tim #b1 #i74 ,love for our neighbor is a garment well befitting us--that love which leads us to concern ourselves about the neighbor and his misfortunes4 ,such love is called the ornament of a ,christian character--an ornament in the eyes of men4 #c4 ,observe the tender and sacred style of the apostle's admonition1 a style he is wont to use toward us4 ,he does not drive us with laws1 but persuades by reminding us of the ineffable grace of ,god2 for he terms us the elect of ,god1 and holy and beloved4 ,he would call forth the fruits of faith1 desiring them to be yielded in a willing1 cheerful and happy spirit4 ,the individual who sincerely believes and trusts that before ,god he is beloved1 holy and elect1 will consider how to sustain his honors and titles1 how to conduct himself worthily of them2 more1 he will love ,god with a fervor enabling him to do or omit1 or to suffer1 all things cheerfully1 and will never know how to do enough4 ,but he who doubts such attitude of ,god toward himself will not recognize the force of these words4 ,he will not feel the power of the statement that we are holy1 beloved1 elect1 in the sight of ,god4 #d4 ,let us disregard1 therefore1 the saints who elect and love themselves2 who adorn themselves with the works of the ,law2 who observe fasts and discipline2 who regard raiment and position1 for they are unwilling to be sinners before ,god4 ,our ornaments are unlike these1 and not associated with such mockeries4 ,they are honesty1 sincerity1 good works1 service to our neighbor4 ,we are unfettered by laws regarding food1 raiment1 times1 etc4 ,we are holy in the sight of ,god1 before whom none can be holy until he sees himself a sinner and rejects his own righteousness4 ,but the class mentioned are holy in their own estimation2 therefore1 they ever remain wicked--sinners in the sight of ,god4 ,we are beloved of ,god because we despise ourselves1 we judge and condemn ourselves and reject our self-love4 ,the others1 because they love and esteem themselves1 are despicable and unacceptable in the sight of ,god4 ,again1 we are chosen of ,god for the reason that we despise ourselves as filth4 ,such ,god chooses1 and has chosen from eternity4 ,because the would-be saints elect themselves1 ,god will reject them1 as indeed he has from eternity4 ,now1 this is what ,paul means by these words1 ,a heart of compassion4 #e4 ,they stand for a part of the ornament1 the beautiful1 charming ,christian jewel1 that becomes us better in the sight of ,god than pearls1 precious stones1 silk and gold become us in the eyes of the world4 ,a heart of compassion is evidence of the true ,christian4 ,paul would say3 ,not simply in external deed1 or in appearance1 are ye to be merciful1 but in the inmost heart4 ,he refers to that sincere and whole-souled mercy characteristic of the father and mother who witness the distress of a child for whom they would readily expose their lives or sacrifice all they possess4 ,the ,christian's mind and heart should be constantly devoted to merciful deeds1 with an ardor so intense as to make him unaware he is doing good and compassionate acts4 #f4 ,with this single phrase ,paul condemns the works and arbitrary rules of hypocritical saints1 whose severity will not permit them to associate with sinners4 ,their rigorous laws must be all-controlling4 ,they do nothing but compel and drive4 ,they exhibit no mercy1 but perpetual reproach1 censure1 condemnation1 blame and bluster4 ,they can endure no imperfection4 ,but among ,christians many are sinners1 many infirm4 ,in fact1 ,christians associate only with these2 not with saints4 ,christians reject none1 but bear with all4 ,indeed1 they are as sincerely interested for sinners as they would be for themselves were they the infirm4 ,they pray for the sinners1 teach1 admonish1 persuade1 do all in their power to reclaim4 ,such is the true character of a ,christian4 ,so ,god1 in ,christ1 has dealt with us and ever deals4 ,so ,christ dealt with the adulteress 7,jn #h1 #aa7 when he released her from her tormentors1 and with his gracious words influenced her to repentance and suffered her to depart4 ,we read of ,st4 ,antony having said that ,paphrutius knew how souls are to be saved1 because he rescued a certain individual from brethren who persecuted and oppressed him for his transgression4 ,see ,lives of the ,fathers4 ,were ,god to deal with us according to the rigor of his laws1 we should all be lost4 ,but he mercifully suspends the ,law4 ,isaiah says 7ch4 #i1 #d73 ,for the yoke of his burden1 and the staff of his shoulder1 the rod of his oppressor1 thou hast broken4 ,god now only persuades4 #g4 ,note how involved in the ,law and in hypocrisy they still are who esteem themselves prominent saints and at the same time are intolerant of the infirmities of ,christians4 ,if they fail to find perfect holiness--a miracle of purity--in those who possess ,christ and know the ,gospel1 then nothing is as it should be2 the heavens are on the point of falling and the earth about to be destroyed4 ,they can only judge1 censure and deride1 saying3 ,oh1 yes1 he is truly evangelical2 indeed1 he is a visionary6 ,thus they indicate their utter blindness4 ,with the beam constantly in their own eyes1 they show how little they know of ,christ4 ,know1 then1 when you meet one so ready to censure and condemn1 one requiring absolute perfection in ,christians--know that such a one is merely an enforcer of the ,law1 a base hypocrite1 a merciless jailer1 with no true knowledge of ,christ4 ,as1 with ,christians1 there is no law but all is love1 so neither can there be judgment1 condemnation and censure4 ,and he who calls another a visionary is certainly a visionary ten-fold himself4 ,in the thing for which he judges and condemns another1 he condemns himself4 ,since he ignores mercy and all but the ,law1 he finds no mercy in the sight of ,god2 in fact1 he has never experienced1 never tasted1 ,god's mercy4 ,to his taste1 both ,god and neighbor are bitter as gall and wormwood4 #h4 ,but tender mercy is to be shown only to ,christians and only among ,christians4 ,with the rejecters and persecutors of the ,gospel we must deal differently4 ,it is not right that my charity be liberal enough to tolerate unsound doctrine4 ,in the case of false faith and doctrine there is neither love nor patience4 ,against these it is my duty earnestly to contend and not to yield a hair's breadth4 ,otherwise--when faith is not imperiled--,i must be unfailingly kind and merciful to all notwithstanding the infirmities of their lives4 ,i may not censure1 oppress nor drive2 ,i must persuade1 entreat and tolerate4 ,a defective life does not destroy ,christianity2 it exercises it4 ,but defective doctrine--false belief--destroys all good4 ,so1 then1 toleration and mercy are not permissible in the case of unsound doctrine2 only anger1 opposition and death are in order1 yet always in accordance with the ,word of ,god4 #i4 ,on the other hand1 they who are mercifully tolerated must not imagine that because they escape censure and force1 their beliefs and practices are right4 ,they must not construe such mercy as encouragement to become indolent and negligent1 and to continue in their error4 ,mercy is not extended them with any such design4 ,the object is to give them opportunity to recover zeal and strength4 ,but if they be disposed to remain as they are1 very well2 let them alone4 ,they will not long continue thus2 the devil will lead them farther astray1 until finally they will completely apostatize1 even becoming enemies to the ,gospel4 ,such will be their end if they permit mercy to be lavished upon them in vain4 ,we may not be indolent and asleep in the matter of our false doctrines1 relying upon the fact that we are not despised nor constrained of men4 ,there is particular need to be active and diligent1 for the devil neither sleeps nor rests4 ,we need beware that he does not lead us where we will never enjoy ,god's mercy4 ,kindness1 lowliness1 meekness1 longsuffering4 #aj4 ,these words represent the other elements of ,christian character4 ,kindness you will find defined in the second epistle lesson for the early ,christmas service4 ,it characterizes the conduct of the individual who is gentle and sympathetic to all2 who repels none with forbidding countenance1 harsh words or rude deportment4 ,we ,germans would call such a one affable and friendly disposed4 ,kindness is a virtue not confined to certain works2 it modifies the whole life4 ,the kindly person is obliging to everyone1 not displeased with any1 and is attractive to all men4 ,in contrast are those peculiar characters who have pleasure in nothing but their own conceits2 who insist on others accommodating themselves to them and their ways1 while they yield to none4 ,such individuals are termed uncivil4 #aa4 ,but the liberality of kindness is not to be extended to false doctrine4 ,only relative to conduct and works is it to be exercised4 ,as oft before stated1 love with all its works and fruits has no place in the matter of unsound doctrine4 ,i must love my neighbor and show him kindness whatever the imperfections of his life4 ,but if he refuses to believe or to teach sound doctrine1 ,i cannot1 ,i dare not1 love him or show him kindness4 ,according to ,paul 7,gal #a1 #h-i71 ,i must hold him excommunicated and accursed1 even though he be an angel from heaven4 ,thus remarkably do faith and love differ and are distinct4 ,love will be1 must be1 kind even to the bitterest enemy so long as he assails not faith and doctrine4 ,but it will not1 it cannot1 tolerate the individual who does1 be it father1 mother or dearest friend4 ,deut #ac1 #f-h4 ,love1 then1 must be exercised1 not in relation to the doctrine and faith of our neighbor1 but relative to his life and works4 ,faith1 on the contrary1 has to do1 not with his works and life1 but with his doctrine and belief4 #ab4 ,i think we must know by this time the meaning of lowliness of mind--esteeming one's self least and others greater4 ,as ,christ illustrates it1 occupying the lowest seat at the wedding1 and this cheerfully4 ,we are to serve even when our service is not desired1 and to minister unto our enemies4 ,so ,christ humbled himself before ,judas the betrayer1 and before all of us4 ,he came1 not to be served1 but to serve4 ,that humbleness of mind is a rare virtue is not to be wondered at1 for every ,christian grace is a rarity4 ,particularly are graces lacking with those who1 professing to know most of ,christ1 find something to censure in all ,christians4 ,christianity ,paul calls a mystery of ,god2 and it is likely to continue so4 #ac4 ,meekness is opposed to anger4 ,the meek man is not easily excited to exhibit anger1 to curse1 smite1 hate1 or wish evil to any1 even an enemy4 ,to refrain thus is an art4 ,hypocrites--in fact1 all the world--can be meek toward friends and those who treat them well4 ,but true meekness and humility will remain only among the elect and beloved saints of ,god1 as ,paul here implies4 ,even among these are many deficient in all1 or at least a large part1 of the ,christian graces4 ,hypocrites may thus find something to censure1 something whereat to be offended1 in the beloved1 elect saints of ,god4 ,and the true saints have occasion to exercise mercy1 humility1 meekness and forbearance4 ,they whom ,paul here terms elect and beloved saints of ,god1 though slightly deficient in humility1 meekness and forbearance1 are not therefore unholy1 not rejected and despised4 #ad4 ,paul makes a distinction between longsuffering and forbearance1 as in ,romans #b1 #d3 ,despisest thou the riches of his goodness and forbearance and longsuffering8 ,in longsuffering we have the thought here and there expressed by ,god in the ,psalms and elsewhere by the ,hebrew arich apaim--slow to wrath4 ,god patiently bears with evil4 ,indeed1 he repeatedly delays vengeance1 apparently more ready to forgive than to punish1 even under extreme provocation and having just reason to chastise4 ,longsuffering extends farther than patience4 ,patience bears evil and injustice2 but longsuffering delays punishment4 ,it does not design to punish2 it would not take hasty revenge4 ,unlike the revengeful1 it wishes no one evil4 ,many we see1 indeed1 who suffer much and are patient but at the same time trust in a final avenging4 ,the longsuffering ,christian1 however1 is opposed to revenge1 desiring the sinner to amend his ways4 ,forbearing one another1 and forgiving each other1 if any man have a complaint against any2 even as the ,lord forgave you1 so also do ye4 #ae4 ,in this verse all law is abolished among ,christians4 ,one is not permitted to demand1 through process of law1 the recovery of his property4 ,he must forgive and yield4 ,christ's example enjoins this principle2 he has forgiven us4 ,and what is the extent of his forgiveness8 ,he pardons past sins1 but that is not all2 as ,john says 7#a ,jn #b1 #a-b71 ,if any man sin1 we have an ,advocate with the ,father1 ,jesus ,christ the righteousness and he is the propitiation for our sins4 #af4 ,note1 it is the true ,christian saints whom ,paul describes1 but he looks upon them as infirm to the extent of offending and complaining against one another4 ,this is a state of affairs by no means becoming ,christians and saints4 ,so ,i say ,christ's kingdom is a mystery obscure beyond the power of our preaching and teaching sufficiently to explain4 ,unbelievers cannot be induced to work1 but believers cannot be withheld from working4 ,some would not believe and some would not love4 ,it is true of ,christ's kingdom that his ,christians are not perfectly holy4 ,they have begun to be holy and are in a state of progression4 ,there are still to be found among them anger1 evil desire1 unholy love1 worldly care and other deplorable infirmities1 remains of the old ,adam4 ,paul speaks of these things as burdens which one must bear for a neighbor 7,gal #f1 #b71 and in ,romans #ae1 #a1 he admonishes us to bear the infirmities of the weak4 ,likewise ,christ loved his apostles much and suffered much from them1 and he still daily bears with his own4 #ag4 ,some1 enumerating the fruits of the ,spirit mentioned in ,galatians #e1 #bb-bc1 say a ,christian should be gentle1 meek1 longsuffering1 chaste2 and they look upon this passage as a law commanding such fruits4 ,hence they refuse to recognize as ,christians any who fail to possess the fruits in perfection4 ,now1 such individuals cannot believe there is a ,christ1 certain as the fact is4 ,they judge malignantly1 complaining that ,christians do not exist4 ,they take offense at ,christ for his superior wisdom4 ,for ,christ has given us scriptural authority for knowing ,christians by their fruits4 ,he says 7,mt #g1 #af71 ,by their fruits ye shall know them4 ,here they are emphatic4 #ah4 ,can you locate the failure of such an individual8 ,he fails in the fact that he understands absolutely nothing of ,christ's kingdom4 ,for he misinterprets the passages referring to ,christians4 ,he understands the statement that ,christians should be kind and meek1 to mean they must never become angry1 must bear anything and show impatience toward none2 if they do not so1 they cannot be ,christians1 for they have not the fruits4 ,dear man1 what but his own blindness can lead him to such a conclusion8 ,he fancies ,christianity to be a holy order of perfection1 altogether without infirmity1 a perfection as in heaven among the angels4 ,but tell me1 where do the ,scriptures speak thus of ,christians8 ,but whoso recognizes ,christianity as a progressive order yet in its beginning1 will not be offended at the occasional manifestation of ungentleness1 unkindness and impatience on the part of a ,christian2 for he remembers that ,christians are commanded to bear one another's burdens and infirmities4 ,he knows that the enumeration of the fruits of the ,spirit is not a record of laws the observance of which is imperative or ,christ will be denied4 ,he is aware the passage is to be interpreted as meaning that ,christians are to strive to be kind2 that is the mark at which they aim4 ,however1 even though they have made a beginning and some progress in this virtue1 they often are unkind and bear fruits directly the opposite of the fruits of the ,spirit4 ,true1 the text quoted says we should be kind1 but it does not say we are kind4 ,we are tending toward it1 we are in a state of progression2 but during the progress much of the old and as yet untransformed nature is intermingled4 #ai4 ,know1 then1 that in a mysterious way ,christ is in his saints1 and beware of judging or condemning anyone when you have not positive assurance that he believes and teaches contrary to the ,gospel4 ,but whoso does oppose the ,gospel1 you may safely judge to be without ,christ1 and under the sway of the devil4 ,pray for such a one and admonish him1 in the hope of his conversion4 ,but in the case of one who endorses and honors the ,gospel1 observe ,paul's comment 7,rom #ad1 #d73 ,who art thou that judgest the servant of another8 to his own lord he standeth or falleth4 ,yea1 he shall be made to stand2 for the ,lord hath power to make him stand4 ,and again 7#a ,cor #aj1 #ab73 ,wherefore let him that thinketh he standeth take heed lest he fall4 ,christ would be at the same time hidden and revealed1 found and not found4 ,he permits the intermingling of some infirmities with the fruits of the ,spirit1 that he may conceal himself1 and that malicious judges may be offended4 ,and above all these things put on love1 which is the bond of perfectness4 #bj4 ,from longsuffering and meekness the apostle distinguishes love and other jewels of spiritual beauty whereof we have already heard1 though all are comprehended in love4 ,as faith is the chief element of ,christian character1 so love is chief of the fruits of the ,spirit1 the jewel of surpassing beauty4 ,therefore ,paul says1 ,above all these things put on love4 ,love transcends mercy1 kindness1 meekness and humility4 ,paul calls it the bond of perfectness because it unites human hearts2 not a partial unity1 based on similarity or close relationship1 but a complete unity among all men and in all relations4 ,it makes us of one mind1 one heart1 one desire4 ,it permits no one to originate a peculiar order of doctrine or faith4 ,all who love are of the same belief4 ,consequently there is the same purpose of heart with the poor and the rich1 with rulers and subjects1 the ill and the well1 the high and the low1 the honored and the disgraced4 ,the loving heart permits all to share in its good2 more1 it participates in the adversities of all men1 regarding them as its own4 ,where love is1 perfect unity and communion obtain in every event1 good or bad4 ,it is a most perfect bond4 #ba4 ,where love is lacking1 hearts are united and aims single in but few relations2 in most things there is disagreement4 ,for instance3 ,robbers have a common bond1 but it is no more than a common purpose in committing robbery and murder4 ,worldly friends are of the same mind so far as concerns their own interests4 ,monks are united in relation to their order and their honor4 ,herod and ,pilate agreed1 but simply in regard to ,christ4 ,for the most part it is exceptional that one monk1 priest or layman agrees with another4 ,their bond of union is weak2 they are as chaff bound with straw4 ,and let the peace of ,christ rule in your hearts1 to which also ye were called4 #bb4 ,there is much to threaten the sundering of love's bond4 ,the devil never sleeps1 but continually stirs up discord and unrest4 ,paul does not deny that the bond is assailed4 ,but he exhorts us to resist1 remembering that love must be exercised by opposition4 ,he admonishes us to let the peace of ,christ have dominion in our hearts4 ,the thought of the verse is3 ,though the peace of the world and the flesh abides not1 though you must witness the forces of discord and disruption1 nevertheless let your hearts have peace in ,christ4 ,we spoke of the peace of ,god in the epistle selection for the ,fourth ,sunday in ,advent--,philippians #d1 #g4 ,this is the peace whereunto the ,gospel calls2 not the peace of the world1 the flesh or the devil1 but the peace that passeth all understanding1 of which ,paul tells us4 ,we are to hold the peace of ,god1 not only when all is well1 but when sin1 death1 the flesh1 the world and all calamities rage4 ,and be ye thankful4 #bc4 ,thankfulness here may be taken in either of two senses3 ,first1 thankfulness toward ,god1 ,paul's thought being3 ,let the remembrance of all ,god has done for you move you to gratitude for his grace and mercy1 a gratitude to which shall succeed love and peace4 ,secondly1 we may understand thankfulness toward men--gratitude for all the benefits received from our fellows4 ,the apostle elsewhere 7#b ,tim #c1 #b7 speaks of there being1 in the last days1 among other vices1 that of unthankfulness of men toward each other4 ,let everyone make choice for himself of the two applications4 ,it is my opinion1 since ,paul later takes up the subject of gratitude to ,god1 and since he is here handling that of love to our neighbor--it is my opinion he has reference here to gratitude to our fellowmen4 ,this1 ,i think1 is his meaning4 ,man is glad to have love shown him2 he is quite willing to receive good from others and to be dealt with according to the ,gospel4 ,at the same time1 he is not disposed to manifest love to his fellows3 favors shown him are lost upon his ingratitude4 ,though love is not defeated by ungratefulness--for it bears all things 7#a ,cor #ac1 #g7--yet unthankfulness produces weariness and aversion2 and it is a base1 unjust and shameful thing for one who continually lends assistance not to be served in return4 #bd4 ,paul says on this topic 7,gal #f1 #f71 ,let him that is taught in the ,word communicate unto him that teacheth in all good things4 ,and he declares 7#a ,tim #e1 #ag7 that they who labor in the ,word and doctrine are worthy of double honor4 ,in the ninth chapter of ,first ,corinthians he speaks at length on how teachers are entitled to support1 saying the mouth of the threshing ox should not be muzzled2 that would be gross ingratitude4 ,of such unthankfulness he here hints4 ,it is true today1 and ever has been1 that preachers of the ,word of ,god must in general seek their own bread1 and receive ingratitude as their reward for the wonderful blessings they confer4 ,were it their part to celebrate masses and indulgences1 gratitude would be forthcoming2 great would be the gifts and service rendered them as expression of thankfulness4 ,but just as ungratefully were the ,levites treated under the old ,law1 in contrast with the favor shown the priests of idols and groves4 ,let the word of ,christ dwell in you richly2 in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs1 singing with grace in your hearts unto ,god4 #be4 ,this verse appropriately follows the injunction to be thankful4 ,paul would say3 ,be careful to honor teachers and preachers1 being grateful that they handle the ,word and may richly impart it to you4 ,i do not imagine ,paul refers to the giving of the ,word of ,god from heaven1 for it is not within man's power to so give it2 ,god alone can commit it to us4 ,so he has done and continues to do4 ,on every occasion when he permits the ,gospel to be preached1 he showers the message upon us abundantly1 withholding no essential knowledge4 ,but1 after it is given1 we ought to be thankful and to faithfully read and hear it1 sing and speak it1 and meditate upon it day and night4 ,and it should be our part to secure teachers enough to minister it to us liberally and continuously4 ,this is what is meant by letting the ,word of ,god dwell among us richly4 #bf4 ,satiated1 indolent spirits soon grow tired and dismiss their pastors to go wherever they wish4 ,the latter are forced to seek a living by other work1 and thus ,god's ,word is neglected and becomes rare and thinly sown in the land4 ,nehemiah 7ch4 #ac1 #aj7 complains that the ,levites1 because of lack of support1 were forced to leave their worship and temple and flee to the fields or start false worship and fables to mislead the people4 ,they then received enough to exist--they became wealthy4 ,it has come about in the ,christian ,church that as often as the support of godly pastors and teachers has grown to be a burden1 as ,augustine laments has been the case1 these have been either forced to neglect the ,word to labor for their own support1 or forced to invent that wretched1 accursed worship now prevalent throughout the world and whereby the preachers have attained lordly position4 ,with the revival of the ,gospel the financial difficulty mentioned is recurring1 and it will continue to recur4 ,one hundred dollars cannot now be raised for the support of a good schoolmaster or preacher where formerly a thousand dollars--yes1 incomputible sums--were contributed toward churches1 institutions1 masses1 vigils and the like4 ,once more ,god punishes ingratitude by permitting his preachers to withdraw wholly from the ministry and to engage in their own support1 or by sending upon the people even greater delusions than ever1 which defraud them of wealth and destroy body and soul4 ,for they refuse to let the ,word of ,god dwell among them richly4 ,paul adds the modifying phrase1 ,in all wisdom4 #bg4 ,were we to have the ,word of ,god so richly as to ring in every street corner1 to be sung everywhere by all children--as they designed who into the pulpits and the lessons introduced canonical prayers and singing and reading--what would all this profit without an understanding mind--without wisdom8 ,for the ,word of ,god was given to make us wise4 ,it was intended that we should understand it2 that it should be preached and sung intelligibly4 ,and they who minister it1 who sing and speak it1 ought to be wise1 understanding everything pertaining to the salvation of the soul and the honor of ,god4 ,that is what it means to have the ,word of ,god dwell among us in all wisdom4 ,here ,paul briefly overthrows the vociferous practices of the churches and monasteries where so much preaching and reading obtain while at the same time the ,gospel is not understood4 ,he seems to have foreseen the coming time when the ,word of ,god should freely prevail1 but with no resulting wisdom2 the time when men should daily increase in ignorance and fanaticism until they should become mere dolts1 so completely void of wisdom as to call vociferation and boasting divine worship1 and to regard that preaching the salvation of souls4 #bh4 ,what it is to teach and to admonish has been frequently explained4 ,here ,paul makes the duty of instruction common to all ,christians--teaching and admonishing one another4 ,that is1 aside from the regular office of preaching1 each is to teach himself and others1 thus making everyday use of the ,word of ,god1 publicly and privately1 generally and specially4 #bi4 ,as ,i see it1 the apostle's distinction of the three words--psalms1 hymns and spiritual songs--is this3 psalms properly indicates those productions of ,david and others constituting the ,book of ,psalms2 hymns refers to the songs of the prophets occasionally mentioned in the ,scriptures--songs of ,moses1 ,deborah1 ,solomon1 ,isaiah1 ,daniel1 ,habakkuk1 with the ,magnificat1 the ,benediction1 and the like1 called ,canticles2 spiritual songs are those not written in the ,scriptures but of daily origin with men4 ,paul calls these latter spiritual to a greater degree than psalms and hymns1 though he recognizes those as themselves spiritual4 ,he forbids worldly1 sensual and unbecoming songs1 desiring us to sing of spiritual things4 ,it is then that our songs are calculated to benefit and instruct1 as he says4 #cj4 ,but what is the significance of ,paul's phrase with grace8 ,i offer the explanation that he refers to the grace of ,god and means that the singing of spiritual songs is to be voluntary1 uncompelled1 spontaneous1 rendered with cheerfulness and prompted by love2 not extorted by authority and law1 as is the singing in our churches today4 ,no one sings1 preaches or prays from a recognition of mercy and grace received4 ,the motive is a hope for gain1 or a fear of punishment1 injury and shame2 or again1 the holiest individuals bind themselves to obedience1 or are driven to it1 for the sake of winning heaven1 and not at all to further the knowledge of the ,word of ,god--the understanding of it richly and in all wisdom1 as ,paul desires it to be understood4 ,i imagine ,paul has in mind the charm of music and the beauty of poetry incident to song4 ,he says in ,ephesians #d1 #bi3 ,let no corrupt speech proceed out of your mouth1 but such as is good for edifying as the need may be1 that it may give grace to them that hear4 ,likewise should songs be calculated to bring grace and favor to them who hear4 ,foul1 unchaste and superfluous words have no place therein1 nor have any inappropriate elements1 elements void of significance and without virtue and life4 ,hymns are to be rich in meaning1 to be pleasing and sweet1 and thus productive of enjoyment for all hearers4 ,the singing of such songs is very properly called in ,hebrew singing with grace1 as ,paul has it4 ,of this character of songs are the psalms and hymns of the ,scriptures2 they are good thoughts presented in pleasing words4 ,some songs1 though expressed in charming words1 are worldly and carnal2 while others presenting good thoughts are at the same time expressed in words inappropriate1 unattractive and devoid of grace4 ,singing with grace in your hearts unto ,god4 #ca4 ,paul does not enjoin silence of the lips4 ,he would have words of the mouth proceed from the heart sincerely and fervently2 not hypocritically1 as ,isaiah mentions 7ch4 #bi1 #ac71 saying3 ,this people draw nigh unto me1 and with their mouth and with their lips do honor me1 but have removed their heart far from me4 ,paul would have the ,word of ,god to dwell among ,christians generally1 and richly to be spoken1 sung and meditated upon everywhere2 and that understandingly and productive of spiritual fruit1 the ,word being universally prized4 ,he would that men thus sing unto the ,lord heartfelt praise and thanks4 ,he says let the ,word dwell among you4 ,not merely lodge as a guest for a night or two1 but abide with you forever4 ,he is constantly apprehensive of human doctrines4 ,and whatsoever ye do1 in word or in deed1 do all in the name of the ,lord ,jesus1 giving thanks to ,god the ,father through him4 #cb4 ,the works of ,christians are not circumscribed by name1 time nor place4 ,whatever ,christians do is good2 whenever done it is timely2 wherever wrought it is appropriately4 ,so ,paul names no work4 ,he makes no distinction1 but concludes all works good1 whether it be eating or drinking1 speaking or keeping silence1 waking or sleeping1 going or staying1 being idle or otherwise4 ,all acts are eminently worthy because done in the name of the ,lord ,jesus4 ,such is ,paul's teaching here4 ,and our works are wrought in the name of the ,lord ,jesus when we by faith hold fast the fact that ,christ is in us and we in him in the sense that we no longer labor but he lives and works in us4 ,paul says 7,gal #b1 #bj71 ,it is no longer ,i that live1 but ,christ liveth in me4 ,but when we do a work as of ourselves1 then it is wrought in our own name and there is nothing good about it4 #cc4 ,the expression in the name of ,god1 or ,go in the name of ,jesus1 is frequently uttered falsely and in cheer hypocrisy4 ,the saying is1 ,all misfortunes rise in the name of ,god4 ,for teachers of false doctrines habitually offer their commodities in the name of ,god4 ,they even come in the name of ,christ1 as he himself foretells4 ,mt #bd1 #bd4 ,to sincerely and earnestly speak and work in ,jesus' name1 necessarily the heart must accord with the utterances of the mouth4 ,as the lips declare in the name of ,god1 so must the heart confidently1 with firm faith1 hold that ,god directs and performs the work4 ,peter teaches the same 7#a ,pet #d1 #aa73 ,if any man ministereth perform anything1 ministering as of the strength which ,god supplieth4 ,then will the venture prosper4 ,no ,christian should undertake to do any deed in his own ability and directed by his own judgment4 ,rather let him be assured that ,god works with and through him4 ,paul says 7#a ,cor #i1 #bf73 ,i therefore so run1 as not uncertainly2 so fight ,i1 as not beating the air4 #cd4 ,such an attitude will result in praise and thanks to ,god as the one to whom are due all honor and praise for every good thing4 ,so ,paul teaches and also ,peter4 ,immediately after declaring that we are to work according to the ability which ,god gives1 ,peter adds that in all things ,god may be glorified through ,jesus ,christ4 ,but he who undertakes anything in his own ability1 however he may glorify ,god with his lips1 lies and deceives1 like the hypocrite in the ,gospel4 ,thankfulness1 therefore1 is the only duty we can perform unto ,god2 and this is not to be rendered of ourselves1 but through our ,mediator1 ,jesus4 ,without him none can come to the ,father1 none can be accepted4 ,of this fact we have often spoken4 ,third ,sunday ,before ,lent ,text3 ,first ,corinthians #i1 #bd-bg2 #aj1 #a-e4 #bd ,know ye not that they that run in a race run all1 but one receiveth the prize8 ,even so run2 that ye may attain4 #be ,and every man that striveth in the games exerciseth self-control in all things4 ,now they do it to receive a corruptible crown2 but we an incorruptible4 #bf ,i therefore so run1 as not uncertainly2 so fight ,i1 as not beating the air3 #bg but ,i buffet my body1 and bring it into bondage3 lest by any means1 after that ,i have preached to others1 ,i myself should be rejected4 #a ,for ,i would not1 brethren1 have you ignorant1 that our fathers were all under the cloud1 and all passed through the sea2 #b and were all baptized unto ,moses in the cloud and in the sea2 #c and did all eat the same spiritual food2 #d and did all drink the same spiritual drink3 for they drank of a spiritual rock that followed them3 and the rock was ,christ4 #e ,howbeit with most of them ,god was not well pleased3 for they were overthrown in the wilderness4 ,,the ,,christian ,,race ,,for ,,the ,,prize4 #a4 ,this lesson is a part of the long four-chapter instruction ,paul gives the ,corinthians4 ,therein he teaches them how to deal with those weak in the faith1 and warns rash1 presumptuous ,christians to take heed lest they fall1 however they may stand at the present4 ,he presents a forcible simile in the running of the race1 or the strife for the prize4 ,many run without obtaining the object of their pursuit4 ,but we should not vainly run4 ,to faithfully follow ,christ does not mean simply to run4 ,that will not suffice4 ,we must run to the purpose4 ,to believe1 to be running in ,christ's course1 is not sufficient2 we must lay hold on eternal life4 ,christ says 7,mt #bd1 #ac71 ,but he that endureth to the end1 the same shall be saved4 ,and ,paul 7#a ,cor #aj1 #ab71 ,wherefore let him that thinketh he standeth take heed lest he fall4 #b4 ,now1 running is hindered in two ways2 for one1 by indolence4 ,when faith is not strenuously exercised1 when we are indolent in good works1 our progress is hindered1 so that the prize is not attained4 ,but to such hindrance ,i do not think ,paul here refers4 ,he is not alluding to those who indolently run1 but to them who run in vain because missing their object2 individuals1 for instance1 who pursue their aim at full speed1 but1 deluded by a phantom1 miss their aim and rush to ruin or run up against fearful obstacles4 ,hence ,paul enjoins men to run successfully while in the race1 that they may seize the prize and not lose it by default4 ,in consequence the race is hindered when a false goal is set up or the true one removed4 ,the apostle says 7,col #b1 #ah71 ,let no man rob you of your prize4 ,it is true1 however1 that an indolent1 negligent life will eventually bring about loss of the prize4 ,while men sleep1 the enemy very soon sows tares among the wheat4 #c4 ,the goal is removed when the ,word of ,god is falsified and creations of the human mind are preached under the name of ,god's ,word4 ,and these things readily come about when we are not careful to keep the unity of the ,spirit1 when each follows his own ideas and yields to no other1 because he prefers his own conceit4 ,such must be the course of events where love is lacking4 ,the strong and the learned desire to be looked upon as peculiarly commendable1 while the weak in the faith are despised4 ,thus the devil has abundant opportunity to sow tares4 ,paul calls love the unity of the ,spirit1 and admonishes 7,eph #d1 #c7 that we endeavor to keep the unity of the ,spirit in the bond of peace4 ,in ,second ,thessalonians #b1 #aj he proclaims the coming of ,antichrist because they received not the love of the truth2 that is1 true love4 ,and every man that striveth in the games that striveth for the mastery4 #d4 ,were he who competes in a race to attempt other things or to make a success of other matters at the same time1 he would not gain much2 rather he would soon be defeated1 lose the race and everything4 ,if he would truly strive1 he must attend to no other thing4 ,all else must be neglected and attention centered upon the contest alone4 ,even then the winner must have fortune's favor2 for they who neglect all to run do not all gain the prize4 ,likewise in the ,christian contest it is necessary1 and in an even higher degree1 to renounce everything and to devote oneself only to the contest4 ,he who would in addition seek his own glory and profit1 who would find in the ,word and ,spirit of ,god occasion for his own praise and advantage after the manner of the dissenters and schismatics--what can such a one expect to win8 ,he is wholly entangled in temporal glory and gain2 bound hand and foot1 a complete captive4 ,the race he runs is the mere dream race of one lying upon his couch an indolent captive4 ,i therefore so run1 as not uncertainly2 so fight ,i1 as not beating the air4 #e4 ,paul here points to himself as exemplar and hints at the cause of failure1 viz41 lapse from love and the use of the divine word in a wilful1 ambitious and covetous spirit1 whereas the faith which worketh by love is lacking4 ,under such conditions1 false and indolent ,christians run indeed a merry race2 yet ,god's ,word and ways in which they are so alert and speedy are merely a show1 because they make them subserve their own interests and glory4 ,they fail1 however1 to see that they race uncertainly and beat the air4 ,they never make a serious attempt1 nor do they ever hit the mark4 ,while it is theirs to mortify ambition1 to restrain their self-will and to enlist in the service of their neighbors1 they do none of these things4 ,on the contrary1 they even do many things to strengthen their ambition and self-will1 and then they swear by a thousand oaths that they are seeking not their own honor but the honor of ,god1 their neighbor's welfare and not their own4 ,peter says 7#b ,pet #a1 #i-aj7 this class are blind and cannot see afar and have forgotten they were purged from their old sins1 because they fail to make their calling sure by good works4 ,therefore1 it comes about that1 as ,paul says1 they run uncertainly1 beating the air4 ,their hearts are unstable and wavering before ,god1 and they are changeable and fickle in all their ways1 ,james #a1 #h4 ,since they are aimless and inconstant at heart1 this will appear likewise as inconstancy in regard to works and doctrines4 ,they undertake now this and now that2 they cannot be quiet nor refrain from factional strife4 ,thus they miss their aim or else remove the goal1 and cannot but deviate from the true and common path4 ,but ,i buffet keep under my body1 and bring it into bondage subjection4 #f4 ,the apostle's thought is the same as in his statement above1 ,every man that striveth in the games exerciseth self-control in all things4 ,by keeping under the body ,paul means1 not only subduing the carnal lusts1 but every temporal object as well1 in so far as it appeals to bodily desire--love of honor1 fame1 wealth and the like4 ,he who gives license to these things instead of subduing them will preach to his own condemnation1 however correct his preaching be4 ,such do not permit the truth to be presented2 this is true particularly of temporal honor4 ,these words of the apostle1 then1 are a fine thrust at ambitious and self-centered preachers and ,christians4 ,not only do they run in vain and fight to no purpose2 they become actual castaways with only the semblance--the color--of ,christianity4 ,,examples ,,from ,,scripture4 ,for ,i would not1 brethren1 have you ignorant1 that our fathers were all under the cloud4 #g4 ,paul cites a terrible example from ,scripture to prove that not all obtain the prize who run4 ,there were about six hundred thousand of them1 all of whom walked in the way of ,god and enjoyed his word and his confidence so completely as to be protected under the cloud and miraculously to pass through the sea2 yet among the vast number who ran at that time only two1 ,joshua and ,caleb1 obtained the prize4 ,they alone of all that multitude reached the promised land4 ,later on in the chapter 7verses #aa-ab7 ,paul explains this fact1 saying3 ,now these things happened unto them by way of example2 and they were written for our admonition 444 wherefore let him that thinketh he standeth take heed lest he fall4 ,the design of these dealings of ,god with ,israel is to terrify the pride1 false wisdom and self-will2 to deter men from despising their fellows and from seeking to make the ,word of ,god minister to their own honor or profit in preference to the honor and profit of others4 ,the intent is to have each individual put himself on an equality with others1 each to bear with his fellow1 the weak enduring the strong1 and so on1 as enjoined in the four chapters4 #h4 ,how many great and noble men may have been among the six hundred thousand1 men to whom we would have been unworthy to hand a cup of water6 ,they included the twelve princes of the twelve tribes1 one of whom1 ,nahshon1 ,matthew 7ch4 #a1 #d7 numbers in the holy lineage of ,christ4 ,there were also the seventy elders who shared in the spirit of ,moses1 ,eldad and ,medad in particular 7,num #aa1 #bg71 and all the other great men aside from the faction of ,korah4 ,all these1 mark you1 strove in the race4 ,they did and suffered much4 ,they witnessed many miracles of ,god4 ,they aided in erecting a grand tabernacle and in instituting divine worship4 ,they were full of good works4 ,yet they failed1 and died in the wilderness4 ,who is so daring and haughty he will not be restrained and humbled by so remarkable an example of divine judgment8 ,well may it be said1 ,let him that 444 standeth take heed lest he fall4 #i4 ,well1 the example of ,israel is one readily understood4 ,god grant we may heed it6 ,let us examine the apostle's text yet further--his mention of baptism and spiritual food1 using ,christian terms and placing the fathers upon the same plane with us ,christians1 as if they also had had ,baptism and the ,holy ,supper4 ,he would have us know1 first1 the oft-repeated fact that ,god from the beginning led1 redeemed and saved his saints by two instrumentalities--by his own word and external signs4 ,adam was saved by the word of promise 7,gen #c1 #ae73 ,the seed of the woman shall bruise the serpent's head2 that is1 ,christ shall come to conquer sin1 death and ,satan for us4 ,to this promise ,god added the sign of sacrifice1 sacrifice kindled with fire from heaven1 as in ,abel's case 7,gen #d1 #d71 and in other cases mentioned in the ,scriptures4 ,the word of promise was ,adam's ,gospel until the time of ,noah and of ,abraham4 ,in this promise all the saints down to ,abraham believed1 and were redeemed2 as we are redeemed by the word of the ,gospel which we believe4 ,the fire from heaven served them as a sign1 as baptism does us1 which is added to the word of ,god4 #aj4 ,such signs were repeated again and again at various times1 the last sign being given by ,christ in his own person--the ,gospel with baptism1 granted to all nations4 ,for instance1 ,god gave ,noah the promise that he should survive the flood1 and granted him a sign in the ship1 or ark1 he built4 ,and by faith in the promise and sign ,noah was justified and saved1 with his family4 ,afterward ,god gave him another promise1 and for a sign the rainbow4 ,again1 he gave ,abraham a promise1 with the sign of circumcision4 ,circumcision was ,abraham's baptism1 just as the ark and the flood were that of ,noah4 ,so also our baptism is to us circumcision1 ark and flood1 according to ,peter's explanation4 #a ,pet #c1 #ba4 ,everywhere we meet the ,word and the ,sign of ,god1 in which we must believe in order to be saved through faith from sin and death4 #aa4 ,thus the children of ,israel had ,god's word that they should inherit the promised land4 ,in addition to that word they were given many signs1 in particular those ,paul here names--the sea1 the cloud1 the bread from heaven1 the water from the rock4 ,these he calls their baptism2 just as our baptism might be called our sea and cloud4 ,faith and the ,spirit are the same everywhere1 though the signs and the words vary4 ,signs and words indeed change from time to time1 but faith in the one and same ,god continues4 ,through various signs and revelations1 ,god at different times bestows the same faith and the same ,spirit1 effecting through these in all saints remission of sins1 redemption from death1 and salvation1 whether they lived in the beginning or at the end of time1 or while time progressed4 #ab4 ,such is ,paul's meaning when he says the fathers did eat the same meat1 and drink the same drink as we4 ,he1 however1 qualifies with the word spiritual4 ,externally and individually ,israel had signs and revelations different from ours2 but the ,spirit and their faith in ,christ was identical with our own4 ,spiritual eating and drinking is simply believing in ,god's ,word and sign4 ,christ says 7,jn #f1 #ef71 ,he that eateth my flesh and drinketh my blood abideth in me1 and ,i in him4 ,and in the preceding verse1 ,my flesh is meat indeed1 and my blood is drink indeed4 ,that is1 ,he that believeth in me shall live4 ,for they drank of a spiritual rock that followed them4 #ac4 ,in other words1 they believed in the same ,christ in whom we believe1 though he was yet to come in the flesh2 and the sign of their faith was the material rock1 from which they physically drank water1 just as we in partaking of the material bread and wine at the altar spiritually eat and drink the true ,christ4 ,with the outward act of eating and drinking we exercise inward faith4 ,had the ,israelites not possessed the word of ,god and faith as they drank from the rock1 the act of drinking would not have benefited their souls4 ,neither would it profit us to receive bread and wine at the altar if we were without faith4 ,indeed1 had not the ,word of ,god come first1 the rock would not have yielded water and command faith4 ,likewise1 if ,god's ,word did not accompany bread and wine1 they would not be spiritual food nor exercise faith4 #ad4 ,so it is ever the same spiritual meat and drink which ,god embodies in his word and sign1 whatever its material and external form may be4 ,were he to command me to lift up a mere straw1 immediately the straw would hold for me spiritual food and drink4 ,not because of any virtue in the straw1 but because it is a revelation and sign of the divine truth and presence4 ,again1 if ,god's ,word and his sign be lacking or unrecognized1 the very presence of ,god himself has no effect4 ,christ says of himself 7,jn #f1 #fc71 ,the flesh profiteth nothing4 ,he makes that statement because his hearers pay no heed to the words in which he speaks of his flesh1 though it is these which make his body the true meat1 according to his declaration 7v4 #eh71 ,this is the bread which came down out of heaven4 ,therefore we are not to regard unduly1 as blind reason does1 the works1 signs and miracles of ,god2 rather we are to recognize his message therein4 ,this is the act of faith4 #ae4 ,the apostle refers to a single type--the rock1 saying3 ,they drank of a spiritual rock that followed them3 and the rock was ,christ4 ,by this statement he makes all the figures and signs granted to the people of ,israel by the ,word of ,god refer to ,christ2 for where the ,word of ,god is1 there ,christ is4 ,all the words and promises of ,god are concerning ,christ4 ,christ himself refers the serpent of ,moses to himself1 giving it a typical significance1 ,jn #c1 #ad4 ,we may truly say the ,israelites looked upon the same serpent we behold1 for they saw the spiritual serpent that followed them1 or ,christ on the cross4 ,their beholding was believing in the ,word of ,god1 with the serpent for a sign2 even as their spiritual drinking was believing in the ,word of ,god with the rock for a sign4 ,without the ,word of ,god1 the serpent could have profited them nothing2 nor could brazen serpents innumerable1 had the ,israelites gazed upon them forever4 ,likewise the rock would have profited them nothing without the word of ,god2 they might have crushed to powder all the rocks of the world or drank from them to no purpose4 #af4 ,according to the general principle here laid down by ,paul1 by using the rock as illustration1 we may say the ,israelites partook of the same bread of heaven whereof we eat2 and they ate of the spiritual bread of heaven which followed them--,christ4 ,with them1 eating was believing in the ,word of ,god1 while they had for their sign the bread from heaven whereof they physically partook4 ,had not this ,word accompanied the bread1 it would have been simply material food1 incapable of profiting the soul or calling forth faith4 ,christ says 7,jn #f1 #cb71 ,it was not ,moses that gave you the bread out of heaven2 but my ,father giveth you the true bread out of heaven4 ,and 7verse #eh71 ,not as the fathers ate manna1 and died4 ,even ,moses says 7,deut #h1 #c71 ,and fed thee with manna 444 that he might make thee know that man doth not live by bread only1 but by everything that proceedeth out of the mouth of ,jehovah4 ,in other words1 ,in the material manna you must not merely see the work--the act of satisfying the appetite--but much rather the word of promise bringing you the bread of heaven2 for by that word you live forever if you have faith4 #ag4 ,we may say the same concerning the sea and the cloud4 ,the children of ,israel walked under the same cloud that shadows us2 that means1 they walked under the spiritual cloud that followed them--,christ4 ,otherwise expressed1 walking under the cloud was simply believing in the word of ,god1 the word they had in their hearts1 which told them to follow the cloud4 ,without that word they would have been unable to believe or to follow2 indeed1 with the word lacking1 the cloud would never have appeared4 ,therefore1 the cloud was called the glory of the ,lord whose appearance had been promised4 ,so we see how we must in all things have regard to the word of ,god4 ,to it faith must attach itself4 ,without it1 either there are no signs and works of ,god1 or else1 existing1 and regarded with the physical eyes only1 without reference to the ,word1 they cause one to open his mouth in wonderment for a while like everything else which is new1 but they do not profit the soul nor do they appeal to faith4 #ah4 ,some take the words which followed them to mean that the spiritual rock accompanied the children of ,israel1 companioning with them--comitante petra1 not petra consequente1 ,christ being spiritually present in the word and by faith4 ,this view they endeavor to base upon the ,greek text4 ,i have rendered it3 the rock following4 ,the point is not worth contention4 ,let each understand it as he may4 ,both interpretations given are correct4 ,i hold to what ,i have offered because all the circumstances of the incident1 and earlier words of ,god1 pointed to a future ,christ1 a ,christ who should follow1 in whom they should all believe4 ,thus ,abraham saw behind him the ram in the thicket and took and sacrificed him2 that is1 he believed in the ,christ who afterward should come and be sacrificed4 #ai4 ,again1 some say the common noun in the clause and the rock was ,christ means the material rock2 and since ,christ cannot be material rock they explain the inconsistency by saying the rock signifies ,christ4 ,they here make the word was equivalent to signifies4 ,the same reasoning they apply to certain words of ,christ2 for instance1 they say where ,christ1 referring to the ,holy ,supper 7,mt #bf1 #bf71 commands1 ,take1 eat2 this is my body--they say the meaning is1 ,this bread signifies1 but is not truly1 my body4 ,they would thereby deny that the bread is the body of ,christ4 ,in the same manner do they deal with the text 7,jn #ae1 #a7 ,i am the true vine1 in making it ,i am signified by the vine4 ,beware of such reasoners4 ,their own malice has led them to such perverting of ,scripture4 ,paul here expressly distinguishes between material and spiritual rocks1 saying3 ,they drank of a spiritual rock that followed them3 and the rock was ,christ4 ,he does not say the material rock was ,christ1 but the spiritual rock4 ,the material rock was not spiritual1 and did not follow or go with them4 #bj4 ,the explanations and distortions of such false reasoners are not needed here4 ,the words are true as they read2 they are to be understood in substance and not figuratively4 ,so in ,john #ae1 #a1 ,christ's reference is not to a material but a spiritual vine4 ,how would this read1 ,i am signified by a spiritual vine8 ,christ is speaking of that which exists1 and must so be understood--,i am2 here is a true spiritual vine4 ,similar is ,john #f1 #ee1 ,my flesh is meat indeed4 ,the thought is not1 ,my flesh signifies1 or is signified by1 true meat2 spiritual meat is spoken of and the meaning is1 ,my flesh is substantially a food2 not for the stomach1 physically1 but for the soul1 spiritually4 ,neither must you permit the words ,this is my body to be perverted to mean that the body is but signified by the bread1 as some pretend2 you must accept the words precisely as they mean--,this bread is essentially1 by a real presence1 my body4 ,the forcing of ,scripture to meet one's own opinions cannot be tolerated4 ,a clear text proving that the infinitive to be is equivalent to signify would be needed2 and1 even though this might be proven in a few instances1 it would not suffice4 ,it would still have to be indisputably shown true in the place in question4 ,this can never be done4 ,now1 the proposition being impossible1 we must surrender to the ,word of ,god and accept it as it stands4 #ba4 ,christ has been typified by various signs and objects in the ,old ,testament1 and the rock is one of them4 ,note first1 the material rock spoken of had place independently of man's labor and far from man's domain1 in the wilderness1 in desolate solitude4 ,so ,christ is a truly insignificant object in the world1 disregarded1 unnoticed2 nor is he indebted to human labor4 #bb4 ,further1 water flowing from the rock is contrary to nature2 it is purely miraculous4 ,the water typifies the quickening spirit of ,god1 who proceeds from the condemned1 crucified and dead ,christ4 ,thus life is drawn from death1 and this by the power of ,god4 ,christ's death is our life1 and if we would live we must die with him4 #bc4 ,moses strikes the rock at the command of ,god and points to it1 thus prefiguring the ministerial office which by word of mouth strikes from the spiritual rock the ,spirit4 ,for ,god will give his ,spirit to none without the instrumentality of the ,word and the ministerial office instituted by him for this purpose1 adding the command that nothing be preached but ,christ4 ,had not ,moses obeyed the command of ,god to smite the rock with his rod1 no water would ever have flowed therefrom4 ,his rod represents rod of the mouth whereof ,isaiah speaks 7ch4 #aa1 #d73 ,he shall smite the earth with the rod of his mouth2 and with the breath of his lips shall he slay the wicked4 ,a sceptre of equity is the sceptre of thy kingdom4 ,ps #de1 #f4 ,second ,sunday ,before ,lent ,text3 ,second ,corinthians #aa1 #ai-cc2 #ab1 #a-i4 #ai ,for ye bear with the foolish gladly1 being wise yourselves4 #bj ,for ye bear with a man1 if he bringeth you into bondage1 if he devoureth you1 if he taketh you captive1 if he exalteth himself1 if he smiteth you on the face4 #ba ,i speak by way of disparagement1 as though we had been weak4 ,yet whereinsoever any is bold 7,i speak in foolishness71 ,i am bold also4 #bb ,are they ,hebrews8 so am ,i4 ,are they ,israelites8 so am ,i4 ,are they the seed of ,abraham8 so am ,i4 #bc ,are they ministers of ,christ8 7,i speak as one beside himself7 ,i more2 in labors more abundantly1 in prisons more abundantly1 in stripes above measure1 in deaths oft4 #bd ,of the ,jews five times received ,i forty stripes save one4 #be ,thrice was ,i beaten with rods1 once was ,i stoned1 thrice ,i suffered shipwreck1 a night and a day have ,i been in the deep2 #bf in journeyings often1 in perils of rivers1 in perils of robbers1 in perils from my countrymen1 in perils from the ,gentiles1 in perils in the city1 in perils in the wilderness1 in perils in the sea1 in perils among false brethren2 #bg in labor and travail1 in watchings often1 in hunger and thirst1 in fastings often1 in cold and nakedness4 #bh ,besides those things that are without1 there is that which presseth upon me daily1 anxiety for all the churches4 #bi ,who is weak1 and ,i am not weak8 who is caused to stumble1 and ,i burn not8 #cj ,if ,i must needs glory1 ,i will glory of the things that concern my weakness4 #ca ,the ,god and ,father of the ,lord ,jesus1 he who is blessed for evermore knoweth that ,i lie not4 #cb ,in ,damascus the governor under ,aretas the king guarded the city of the ,damascenes in order to take me3 #cc and through a window was ,i let down in a basket by the wall1 and escaped his hands4 #a ,i must needs glory1 though it is not expedient2 but ,i will come to visions and revelations of the ,lord4 #b ,i know a man in ,christ1 fourteen years ago 7whether in the body1 ,i know not2 or whether out of the body1 ,i know not2 ,god knoweth71 such a one caught up even to the third heaven4 #c ,and ,i know such a man 7whether in the body1 or apart from the body1 ,i know not2 ,god knoweth71 #d how that he was caught up into ,paradise1 and heard unspeakable words1 which it is not lawful for a man to utter4 #e ,on behalf of such a one will ,i glory3 but on mine own behalf ,i will not glory1 save in my weakness4 #f ,for if ,i should desire to glory1 ,i shall not be foolish2 for ,i shall speak the truth3 but ,i forbear1 lest any man should account of me above that which he seeth me to be1 or heareth from me4 #g ,and by reason of the exceeding greatness of the revelations1 that ,i should not be exalted overmuch1 there was given to me a thorn in the flesh1 a messenger of ,satan to buffet me1 that ,i should not be exalted overmuch4 #h ,concerning this thing ,i besought the ,lord thrice1 that it might depart from me4 #i ,and he hath said unto me1 ,my grace is sufficient for thee3 for my power is made perfect in weakness4 ,most gladly therefore will ,i rather glory in my weaknesses1 that the power of ,christ may rest upon me4 ,,paul',s ,,glory ,,in ,,his ,,labor ,,and ,,suffering4 #a4 ,they who praise themselves are fools according to the views and speech of the world4 ,the saying is1 ,self-praise is unsavory4 ,it is forbidden by ,solomon in ,proverbs #bg1 #b3 ,let another man praise thee1 and not thine own mouth4 ,and ,christ says 7,jn #h1 #ed71 ,if ,i glorify myself1 my glory is nothing4 ,paul acknowledges that he had to become a fool1 something for which he had no desire1 by reason of the necessity laid upon him to praise himself4 ,the false apostles1 as false spirits habitually do1 delivered great1 fine1 splendid speeches to the multitude1 in their vainglorious attempt to raise themselves above ,paul1 thereby to make contemptible and insignificant that apostle and his doctrine4 #b4 ,paul was little concerned that he personally should be lightly esteemed and the false apostles highly honored1 but he could not bear to have the ,gospel perish in that way and his ,corinthian converts seduced4 ,therefore he exerts himself to the utmost1 at the risk of becoming a fool by his boasting4 ,but he1 in his strong spiritual wisdom1 glories in a masterly manner1 and skilfully puts to shame the boasts of the false apostles4 ,first1 he shows them he can glory in the very things wherein they glory1 and in even more4 ,at the same time he declares himself a fool for glorying4 ,he might have said3 ,foolish1 indeed1 are they1 and boorish creatures1 who glory in themselves4 ,they should feel shame to the very depth of their heart4 ,no true1 sane man boasts of what he is4 ,the wicked and the frivolous do that4 ,but the apostle's attack is not quite so severe and harsh4 ,he addresses them civilly and delicately in that he makes himself appear a fool1 as if to say3 ,look6 how becoming self-praise is in myself1 although ,i have grounds for my glorying4 ,but how much more disgraceful for you to boast when perhaps none of your claims are true4 ,so ,paul wears the foolscap1 that those coarse fools might have a mirror in which to behold their real selves4 ,this is wisely making foolishness minister to the good of the neighbor and to the honor of the ,gospel4 ,to the just1 even folly is wisdom1 just as all things are pure and holy unto him4 #c4 ,second1 ,paul deals the false apostles a stout blow when he shows them to be ignorant of the grounds in which a true ,christian seeks his glory4 ,for1 as he teaches them1 a ,christian glories in the things whereof other men are ashamed--in the cross and in his sufferings4 ,this is the true art of glorying4 ,to this he refers when he says 7,gal #f1 #ad71 ,far be it from me to glory1 save in the cross of our ,lord ,jesus ,christ4 ,but the false apostles are careful to avoid glorying thus2 for they flee with alacrity from reproach and affliction1 rather seeking a life of ease and honor4 ,they ever would have prominence over their fellows1 be superior to and unlike others--certain indication that they lack the right spirit and are not of ,god4 ,christ testifies 7,jn #e1 #dd71 ,how can ye believe1 who receive glory one of another1 and the glory that cometh from the only ,god ye seek not8 #d4 ,the main point of this lesson is that in a preacher or a teacher no vice is more injurious and venomous than vainglory4 ,it is true1 however1 that avarice also is an evil characteristic of false teachers1 being found hand in hand with vainglory4 ,for the sake of profit1 for the purpose of gain1 the false teachers aspire to prominence1 to honor and position4 ,with them1 nothing but current coin will pass1 and what does not pay dividend is unprofitable4 ,any other vice is more endurable in a preacher than these two1 though none is compatible with goodness1 blamelessness and perfection being required in the ministry according to ,paul1 ,titus #a1 #g4 ,this is not surprising1 for the two vices under consideration are essentially and directly opposed to the nature of the ministry4 ,the ministry is ordained to have as its aim the glory of ,god and its promotion4 ,psalm #ai1 #a affirms1 ,the heavens declare the glory of ,god4 ,and ministers must1 for ,god's glory1 suffer reproach and shame4 ,jeremiah complains 7ch4 #bj1 #h71 ,the word of ,jehovah is made a reproach unto me1 and a derision1 all the day4 ,the world will not endure the ,word4 ,for him who in preaching seeks his own honor1 it is impossible to remain in the right path and preach the pure ,gospel4 ,consequently he avoids striving for ,god's honor2 he must preach what pleases the people1 what brings honor to himself and magnifies his skill and wisdom4 #e4 ,avarice1 too1 is1 according to its very nature1 opposed to the interests of the ministry4 ,just as the ministry is to be devoted to ,god's honor at the expense of our own1 so is it to be devoted to the interests of our neighbor and not to our own4 ,otherwise it is an injury rather than a benefit4 ,with the false teacher seeking only his own good1 it is impossible for him to preach the truth4 ,he is compelled to speak what is pleasing to men in order to gratify his appetites4 ,therefore ,paul 7,rom #af1 #ah7 says of such preachers that they serve their own bellies4 ,and in many places the ,scriptures reprove avarice4 ,let him1 then1 who would be a preacher guard vigilantly against vainglory and avarice4 ,but1 should he feel himself in the clutch of these sins1 let him avoid the ministry4 ,for under such conditions he will accomplish no good2 he will only dishonor ,god1 seduce souls and be a thief and robber in the acquisition of property4 ,with this explanation1 the lesson is now easily understood1 but we will consider a few points4 ,for ye bear with the foolish gladly1 being wise yourselves4 #f4 ,paul commends the ,corinthians for their patience and wisdom in six points3 as wise men1 they cheerfully endure the foolish2 they bear with those who bring them into bondage and oppress them2 with those who devour them2 with those who take from them or take them captive2 with those who exalt themselves2 with those who smite them in the face4 ,but his commendation is meant to pave the way for his folly--to prepare them to suffer him the more readily4 ,he would say1 ,since you suffer so much from them who injure you--and you are wise in that--,i trust you will bear with me who have wrought you only good1 when ,i act the fool for a little2 particularly when my object in it is your good--to preserve the ,gospel among you in opposition to the false apostles4 ,note how tenderly and patiently he deals with the ,corinthians when he might have severely reproved them for tolerating the false apostles4 ,he commends them as does a father a timid child1 and yet1 while commending them he censures both them and their false teachers4 ,he handles them as tenderly as if he held a raw egg in his hand1 in order not to distract or terrify them4 #g4 ,paul delivers a masterly stroke when with the same words he praises the ,corinthians and rebukes them and their false apostles4 ,his commendation of their patience is in reality reproof1 blows and wounds for the false teachers4 ,he would say3 ,i have preached the ,gospel to you at my own expense and jeopardy4 ,by my labor have ye attained to its blessing4 ,ye have done nothing for me in return1 and ,i have been no tax upon you4 ,now1 upon my departure1 others come and exploit you1 and seek honor and profit from my labor4 ,they would be your masters and ,i am to be ignored4 ,they boast as if the accomplishment were all theirs4 ,of these ye must be disciples and pupils4 ,their preaching ye must accept1 while my ,gospel must become odious4 ,my case is that of the bee who labors to make honey and then the idle drones and the earthworms come and consume the sweet not of their making4 ,in me is illustrated ,christ's proverb 7,jn #d1 #cg71 'one soweth1 and another reapeth4' ,continually one enters into the fruits of another's labor4 ,one must toil and incur danger1 while another reaps the benefit in security4 #h4 ,ye can suffer these false apostles1 though they be fools and teach only foolishness4 ,in this ye display wisdom and patience4 ,but ye do not so suffer me1 who taught you true wisdom4 ,nor do ye permit me much enjoyment of my labor4 ,further1 ye can permit them to make servants of you1 to be your lords and to order you to do their bidding4 ,and ye obey4 ,but ,i who have made myself your servant1 ,i who have served you without profit to myself1 that ye might be lords with ,christ1 must now be ignored and all my labors be lost4 ,they rule you at their pleasure1 and their pleasure is all they consult4 ,you suffer yourselves to be devoured4 ,that is1 your property is consumed2 for ye bestow it upon them abundantly1 as ,psalm #ad1 #d has it1 ',who eat up my people4' ,upon such as these ye can shower goods and gifts1 and can permit them to devour you as they please4 ,but ,i have never enjoyed aught of your property4 ,all my service has been without recompense1 that ye might become rich in ,christ4 ,again1 ye suffer the false teachers to take from you beyond your consent2 to exalt themselves above you1 to esteem themselves better than you and me1 and to exercise their arrogance upon you4 ,but ye deal not so with me1 who have sacrificed my own substance1 and have taken from others1 that ,i might bring the ,gospel to you2 who have not exalted myself above any1 but have yielded to all and served them4 ,the false apostles permit you to serve them2 in fact1 trample you beneath their feet4 ,they even smite you in the face2 that is1 they reproach you publicly1 put you to shame1 and abuse you with rude and insolent words4 ,they act as if ye were beasts of burden and they your real masters4 ,all this ye suffer4 ,but my patience with you1 my parental tenderness1 past and present1 is remembered no more4 ,paul is now represented as having wrought no good at ,corinth4 ,,paul',s ,,description ,,of ,,false ,,teachers4 #i4 ,note the master hand wherewith ,paul portrays the character of false teachers1 showing how they betray their avarice and ambition4 ,first1 they permit true teachers to lay the foundation and perform the labor2 then they come and desire to do the work over1 to reap the honors and the benefits4 ,they bring about that the name and the work of the true teachers receive no regard and credit2 what they themselves have brought--that is the thing4 ,they make the poor1 simple-minded people to stare open-mouthed while they win them with flowery words and seduce them with fair speeches1 as mentioned in ,romans #af1 #ah4 ,these are the idle drones that consume the honey they will not and cannot make4 ,that this was the condition of affairs at ,corinth is very clear from this epistle--indeed1 from both epistles4 ,paul continually refers to others having followed him and built upon the foundation he has laid4 ,messengers of the devil1 he terms them4 #aj4 ,and such false teachers have the good fortune that all their folly is tolerated1 even though the people realize how these act the fool1 and rather rudely at that4 ,they have success with it all1 and people bear with them4 ,but no patience is to be exercised toward true teachers6 ,their words and their works are watched with the intent of entrapping them1 as complained of in ,psalm #ag1 #i and elsewhere4 ,when only apparently a mote is found1 it is exaggerated to a very great beam4 ,no toleration is granted4 ,there is only judgment1 condemnation and scorn4 ,hence the office of preaching is a grievous one4 ,he who has not for his sole motive the benefit of his neighbor and the glory of ,god1 cannot continue therein4 ,the true teacher must labor1 and permit others to have the honor and profit of his efforts1 while he receives injury and derision for his reward4 ,here the saying holds true3 ,to love without guerdon1 nor wearying of the burden4 ,only the ,spirit of ,god can inspire such love4 ,to flesh and blood it is impossible4 ,paul here scores the false prophets when he says1 ,ye suffer fools gladly2 in other words1 ,i know the false preachers often act as fools1 nor can they help it1 because their teaching is false2 yet ye excuse them4 #aa4 ,in the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching work-righteousness4 ,the effect is that fear impels them to do what has been pounded into them1 as if they were bond-slaves1 while their teachers command fear and attention4 ,but the true teachers1 they who give us freedom of conscience and create us lords1 we soon forget1 even despise4 ,the dominion of false teachers is willingly tolerated and patiently endured2 indeed1 it is given high repute4 ,all those conditions are punishments sent by ,god upon them who do not receive the ,gospel with love and gratitude4 ,christ says 7,jn #e1 #dc73 ,i am come in my ,father's name1 and ye receive me not3 if another shall come in his own name1 him ye shall receive4 ,the ,pope1 with his spiritual office1 became our lord1 and we became his captives1 through his doctrine of human works4 ,and our present-day schismatics pursue the same object with their fanciful doctrine concerning their works4 #ab4 ,in the third place1 false teachers flay their disciples to the bone1 and cut them out of house and home1 but even this is taken and endured4 ,such1 ,i opine1 has been our experience under the ,papacy4 ,but true preachers are even denied their bread4 ,yet this all perfectly squares with justice6 ,for1 since men fail to give unto those from whom they receive the ,word of ,god1 and permit the latter to serve them at their own expense1 it is but fair they should give the more unto preachers of lies1 whose instruction redounds to their injury4 ,what is withheld from ,christ must be given in tenfold proportion to the devil4 ,they who refuse to give the servant of the truth a single thread1 must be oppressed by liars4 #ac4 ,fourth1 false apostles forcibly take more than is given them4 ,they seize whatever and whenever they can1 thus enhancing their insatiable avarice4 ,this1 too1 is excused in them4 ,thus1 the great establishments of the ,pope did not suffice for him2 with various artifices1 bulls1 laws and indulgences1 he has brought under his power land and people and all they possess1 exhausting the world by usury4 ,and so it should be1 for this state of affairs was richly deserved by men for despising the ,gospel and its preachers4 #ad4 ,fifth1 these deceitful teachers1 not satisfied with having acquired our property1 must exalt themselves above us and lord it over us4 ,not only do they possess all property1 but they must for that very reason become our superiors2 must have precedence and receive honor4 ,we bow our knees before them1 worship them and kiss their feet4 ,and we suffer it all1 yes1 with fearful reverence regard it just and right4 ,and it is just and right1 for why did we not honor the ,gospel by accepting and preserving it8 #ae4 ,sixth1 our false apostles justly reward us by smiting us in the face4 ,that is1 they consider us inferior to dogs2 they abuse us1 and treat us as foot-rags4 ,i venture to say we became sensible of such treatment when1 under the ,papacy1 we were readily put in the van1 cursed1 condemned and delivered to the devil4 ,we endured it all1 suffered most patiently1 and yielded up property1 honor1 body and soul4 ,fault in a sincere teacher1 however1 could by no means be tolerated4 ,very well1 then2 ,god is just1 and it is his judgment that we must honor the messengers of ,satan a thousand times more than his own1 and do and suffer everything4 ,i speak by way of disparagement speak as concerning reproach1 as though we had been weak4 #af4 ,there are two ways of interpreting this sentence3 ,first1 as meaning3 ,i speak as one of the weak whose folly you must endure2 for which ,i deserve reproach1 since ,i ought to bear with you4 ,from such meaning ,i to this day have seen no cause to swerve4 ,the other interpretation is3 ,i speak as one reproached--after the manner of the weak4 ,or1 more fully expressed3 ,i can speak in two ways of myself and my class3 ,first1 with honor1 because of our strength in the sight of ,god and the spiritually-minded1 worthy of honor1 noble2 not weak but strong1 able4 ,but ,i will not at present employ this way1 for we are now despised2 we are not known as honorable4 ,and all because of the false prophets4 ,i will1 then1 present myself in the other light1 as ,i am regarded--despised1 held in reproach and disrespect1 weak and incapable4 ,but even this condition shall be an occasion of glory for me2 my reproach and weakness is more honorable than their honor1 power and strength4 ,what would my glory be should my actual strength inspire my speech6 ,weakness1 according to ,paul's own later interpretation1 implies being regarded worthless1 unfit1 a failure4 ,the apostle's meaning1 then1 is3 ,i1 too1 will be one of the boasting fools4 ,you will excuse it in me for ,i speak from the standpoint of my critics1 that of a man contemptible1 foolish1 incompetent4 ,before ,god1 however1 ,i feel that ,i am a quite different being4 #ag4 ,and recollect1 ,paul says1 ,because ye are wise1 ye suffer fools gladly1 implying that one fool cannot tolerate another4 ,the saying is1 ,two fools in one house will not do4 ,reason and wisdom are required1 to bear with another's infirmities and to excuse them4 ,yet whereinsoever any is bold4 #ah4 ,that is1 in whatever the false apostles can boast1 ,i can likewise glory4 ,here we are shown what is the ground of the false apostles' boasting3 their outward respectability--being of ,abraham's seed1 children of ,israel1 ,christ's preachers4 ,therein they think to far excel the ,corinthians1 claiming their doctrine and works to be of greater weight because they have ,moses and the prophets for their teachers4 ,but they failed to perceive that their boast is of mere externals1 that render no one righteous or better before ,god4 ,the majority of the ,hebrews1 of the ,israelites1 of the seed of ,abraham1 and of the preachers of ,christ are lost4 ,names are of no consequence2 they only make a fine show and serve to seduce the simple-minded4 ,paul boasts of his origin and yet derides his boasting1 calling it fool's work4 ,his object is to destroy the boasting of the false prophets1 that the people might not be deceived4 #ai4 ,note how1 even in ,paul's time1 great men erred concerning the true sense of the ,gospel1 and many noble preachers would have estimated ,christian life by a merely external appearance and name4 ,the true spiritual preachers must have been few4 ,should it be strange1 then1 that in our time sincere preachers are not numerous1 and that the majority of ministers riot in what they themselves seem and do8 ,it cannot and shall not be otherwise4 ,the thievish drones1 which are prone to riot1 let them riot6 ,we will resist to the utmost of our power1 commending the matter to ,god1 who doubtless will grant us sufficient honor and profit1 both temporally and eternally1 though we must labor gratuitously1 accepting injury and derision as our reward4 ,our adversaries will not long continue their persecutions1 for1 as ,paul says just preceding our lesson1 they will eventually receive their deserts4 #bj4 ,again1 ,paul boasts of certain temporal afflictions wherein he excels the false apostles1 who suffer nothing1 for the sake of either the word or of souls1 but only boast of name and person4 ,among the afflictions he mentions1 he names having been a night and a day in the deep4 ,some refer this allusion to the voyage of which ,luke writes 7,acts #bg1 #bj-ba71 when for fourteen days ,paul and his companions ate nothing and saw never a star1 being day and night continually covered by the surges and waves of the sea4 ,others think ,paul was1 like ,jonah1 personally sunk into the deep sea1 though but for a day and a night4 ,such is the clear meaning of the text4 ,yet others interpret it as having reference to a prison or dungeon1 because the ,greek text makes no mention of the sea--simply the deep4 ,who is weak1 and ,i am not weak8 #ba4 ,of external afflictions affecting not his own person1 but distressing others1 ,paul mentions two3 he is weak if another is weak1 and burns if another is offended4 ,thereby he plainly portrays the ardor of his heart--how full of love he is2 the defects and sorrows of others pain him as his own4 ,by weakness1 ,i imagine1 he means1 not bodily infirmity1 but weakness of faith4 ,he refers to those who1 young in the faith1 have a tender and frail conscience1 thereby betokening immaturity and feebleness of faith4 ,he says 7,rom #ad1 #b71 ,he that is weak eateth herbs2 and in ,first ,corinthians #h1 #ab1 that we sin against ,christ if we wound a weak conscience4 ,these weak ones ,paul does not reject4 ,he receives them and conducts himself as if he1 too1 were weak4 ,he asserts 7#a ,cor #i1 #bb71 ,to the weak ,i became weak1 that ,i might gain the weak4 #bb4 ,this interpretation of the sentence is borne out in his allusion to that which presseth upon me daily1 anxiety for all the churches4 ,paul would say3 ,i exert myself1 ,i have a continual care1 ,i urge and admonish constantly1 that offenses and false doctrine may not invade and destroy my planting2 may not violate and ruin the weak consciences4 ,as seen in his epistle to the ,corinthians1 directed against the false apostles1 and in that to the ,thessalonians1 such is his vigilant anxiety to guard them from the tempter that he sends them a special messenger1 and he exultingly declares it is life to him to learn of their steadfastness4 #bc4 ,likewise1 by the assertion that he burns1 we are to understand that he is exceedingly grieved and pained if one is offended2 that is1 if through misleading doctrines or examples one in any wise falls from the faith4 ,of the offense to faith1 he says much in ,romans #ad4 ,not desiring to be offended with the offended1 as he became weak with the weak1 he says3 ,i burn and sorrow for them4 ,i know a man in ,christ1 fourteen years ago4 #bd4 ,of the translation of ,paul into the third heaven many have written1 perplexing themselves over what constituted the first1 second and third heavens1 and the paradise4 ,paul himself1 who had the experience1 does not tell1 and declares no man can tell1 for none may utter the words he heard4 ,therefore1 we must humbly acknowledge we do not know the nature of these things4 ,and it matters not4 ,paul does not boast of his experience for the purpose of imparting knowledge to us or of enabling us to duplicate it4 ,the purpose of his boasting is simply to stop the mouths of the fanatics and to show how paltry was their glory in comparison with his own4 ,certain it is1 however1 that ,paul was ravished from this life into a life ineffable2 otherwise his expression would be meaningless4 ,,paul',s ,,thorn ,,in ,,the ,,flesh ,,and ,,humility4 ,there was given to me a thorn in the flesh1 a messenger of ,satan4 #be4 ,and must this mighty apostle1 ,o merciful ,god1 be subject to trials lest he exalt himself because of his great revelations8 ,then how should others1 how should such infirm beings as we1 be free from self-exaltation8 ,many teachers have explained ,paul's thorn to be the temptations of the flesh4 ,the ,latin text is responsible for this interpretation2 it reads1 stimulus carnis1 a spear1 or thorn for the flesh4 ,yet that rendering does not do justice to the words4 ,paul is not in the habit of terming temptations of the flesh thorns4 ,the thorn stands rather for something painful and afflicting4 ,in a thorn of the flesh the thought is not of an instrumentality whereby the flesh stings1 but of something that stings the flesh4 ,the ,greek text impels us to the thought of a thorn for the flesh1 or a thorn upon or in the flesh4 ,the idea is much like that in the ,german proverb1 ,the clog is bound to the dog's neck4 ,we may imagine ,paul expressing himself3 ,as a clog to a dog's neck1 as a ring in a bear's nose1 a bit in a horse's mouth or a gag in the mouth of a swine1 in order to restrain them from running1 biting and general mischief1--so is my thorn a clog to my body lest ,i exalt myself4 #bf4 ,but ,paul himself explains the nature of the clog1 or thorn4 ,he calls it a messenger of ,satan1 a devil1 to buffet him1 or to flay and jog him4 ,hence a spiritual trial cannot be meant4 ,the explanation appeals to me that the persecutions and sufferings the apostle recounts above constitute the devil's flaying4 ,thus his meaning would be3 ,i have received great revelations1 for which reason the clog is bound to the dog2 that is1 the many dangers and misfortunes with which the angel of the devil buffets and humiliates my body will make me forget to exalt myself4 ,they are the thorn in my flesh1 or upon my body2 for ,god will not permit it to come upon my soul4 #bg4 ,yet the text seems to imply some peculiar work of the devil upon ,paul's body1 for it says the thorn1 or clog1 is the messenger ,satan employs to beat his body2 and also that the apostle diligently but unavailingly thrice besought the ,lord to remove it4 ,i do not imagine him praying for the cessation of persecutions in a spirit of unwillingness to suffer them4 ,but since he does not specify the affliction1 we must let it remain a secret one1 a distress known only to himself4 ,it is enough for us to know that while ,god had given him great revelations1 revelations beyond human ken1 he also bound the clog to him--gave him a thorn for his body--to prevent his exaltation of himself2 and that the knowledge of the buffetings and flaying caused by this clog1 or devil1 are likewise beyond human ken4 ,my power is made perfect in weakness4 #bh4 ,it is a strange sort of strength which is weak and by its weakness grows stronger4 ,who ever heard of weak strength8 or more absurd still1 that strength is increased by weakness8 ,paul would here make a distinction between human strength and divine4 ,human strength increases with enhancement and decreases with enfeeblement4 ,but ,god's power--his ,word in us--rises in proportion to the pressure it receives4 ,it is characteristic of ,god the ,creator that he creates all things from naught1 and again reduces to naught all created things4 ,human power cannot do this4 ,the power of ,god is the true palm-wood which buoys itself in proportion as it is burdened and weighted4 #bi4 ,note here1 weakness is not to be understood in a spiritual sense1 as on a previous occasion1 but externally2 as not illness alone1 but every sort of evil1 misfortune1 suffering and persecution calculated to buffet and humble the body4 ,the power of ,christ1 in connection with which spiritual weakness cannot exist1 is invoked against this weakness likewise4 ,he says1 ,most gladly will ,i glory in my weaknesses1 that the power of ,christ may rest upon me4 ,and his weaknesses he immediately explains as infirmities1 injuries1 necessities1 persecutions and distresses4 ,the thought1 then1 is3 ,christ is not mighty within us1 his word and his faith are not strong in us1 unless our bodies suffer affliction4 ,the false apostles1 however1 take excellent care to escape suffering4 ,sunday ,before ,lent ,text3 ,first ,corinthians #ac4 #a ,if ,i speak with the tongues of men and of angels1 but have not love1 ,i am become sounding brass1 or a clanging cymbal4 #b ,and if ,i have the gift of prophecy1 and know all mysteries and all knowledge2 and if ,i have all faith1 so as to remove mountains1 but have not love1 ,i am nothing4 #c ,and if ,i bestow all my goods to feed the poor1 and if ,i give my body to be burned1 but have not love1 it profiteth me nothing4 #d ,love suffereth long1 and is kind2 love envieth not2 love vaunteth not itself1 is not puffed up1 #e doth not behave itself unseemly1 seeketh not its own1 is not provoked1 taketh not account of evil2 #f rejoiceth not in unrighteousness1 but rejoiceth with the truth2 #g beareth all things1 believeth all things1 hopeth all things1 endureth all things4 #h ,love never faileth3 but whether there be prophecies1 they shall be done away2 whether there be tongues1 they shall cease2 whether there be knowledge1 it shall be done away4 #i ,for we know in part1 and we prophesy in part2 #aj but when that which is perfect is come1 that which is in part shall be done away4 #aa ,when ,i was a child1 ,i spake as a child1 ,i felt as a child1 ,i thought as a child3 now that ,i am become a man1 ,i have put away childish things4 #ab ,for now we see in a mirror1 darkly2 but then face to face3 now ,i know in part2 but then shall ,i know fully even as also ,i was fully known4 #ac ,but now abideth faith1 hope1 love1 these three2 and the greatest of these is love4 ,,paul',s ,,praise ,,of ,,christian ,,love4 #a4 ,paul's purpose in this chapter is to silence and humble haughty ,christians1 particularly teachers and preachers4 ,the ,gospel gives much knowledge of ,god and of ,christ1 and conveys many wonderful gifts1 as ,paul recounts in ,romans #ab and in ,first ,corinthians #ab4 ,he tells us some have the gift of speaking1 some of teaching1 some of ,scripture exposition2 others of ruling2 and so on4 ,with ,christians are great riches of spiritual knowledge1 great treasures in the way of spiritual gifts4 ,manifest to all is the meaning of ,god1 ,christ1 conscience1 the present and the future life1 and similar things4 ,but there are to be found few indeed who make the right use of such gifts and knowledge2 who humble themselves to serve others1 according to the dictates of love4 ,each seeks his own honor and advantage1 desiring to gain preferment and precedence over others4 #b4 ,we see today how the ,gospel has given to men knowledge beyond anything known in the world before1 and has bestowed upon them new capabilities4 ,various gifts have been showered upon and distributed among them which have redounded to their honor4 ,but they go on unheeding4 ,no one takes thought how he may in ,christian love serve his fellow-men to their profit4 ,each seeks for himself glory and honor1 advantage and wealth4 ,could one bring about for himself the distinction of being the sole individual learned and powerful in the ,gospel1 all others to be insignificant and useless1 he would willingly do it2 he would be glad could he alone be regarded as ,mister ,smart4 ,at the same time he affects deep humility1 great self-abasement1 and preaches of love and faith4 ,but he would take it hard had he1 in practice1 to touch with his little finger what he preaches4 ,this explains why the world is so filled with fanatics and schismatics1 and why every man would master and outrank all others4 ,such as these are haughtier than those that taught them4 ,paul here attacks these vainglorious spirits1 and judges them to be wholly insignificant1 though their knowledge may be great and their gifts even greater1 unless they should humble themselves and use their gifts in the service of others4 #c4 ,to these coarse and mean people he addresses himself with a multitude of words and a lengthy discourse1 a subject he elsewhere disposes of in a few words2 for instance1 where he says 7,phil #b1 #c-d71 ,in lowliness of mind each counting other better than himself2 not looking each of you to his own things1 but each of you also to the things of others4 ,by way of illustration1 he would pass sentence upon himself should he be thus blameworthy2 this more forcibly to warn others who fall far short of his standing4 ,he says1 ,if ,i speak with the tongues of men and of angels4 #d4 ,that is1 though ,i had ability to teach and to preach with power beyond that of any man or angel1 with words of perfect charm1 with truth and excellence informing my message--though ,i could do this1 but have not love charity1 and only seek my own honor and profit and not my neighbor's1 ,i am become sounding brass1 or a clanging cymbal4 ,in other words1 ,i might1 perhaps1 thereby teach others something1 might fill their ears with sound1 but before ,god ,i would be nothing4 ,as a clock or a bell has not power to hear its own sound1 and does not derive benefit from its stroke1 so the preacher who lacks love cannot himself understand anything he says1 nor does he thereby improve his standing before ,god4 ,he has much knowledge1 indeed1 but because he fails to place it in the service of love1 it is the quality of his knowledge that is at fault4 #a ,cor #h1 #a-ab4 ,far better he were dumb or devoid of eloquence1 if he but teach in love and meekness1 than to speak as an angel while seeking but his own interests4 ,and if ,i have the gift of prophecy4 #e4 ,according to chapter #ad1 to prophesy is to be able1 by the ,holy ,spirit's inspiration1 correctly to understand and explain the prophets and the ,scriptures4 ,this is a most excellent gift4 ,to know mysteries is to be able to apprehend the spiritual meaning of the ,scriptures1 or its allegorical references1 as ,paul does where 7,gal #d1 #bd-ca7 he makes ,sarah and ,hagar representative of the two covenants1 and ,isaac and ,ishmael of the two peoples--the ,jews and the ,christians4 ,christ does the same 7,jn #c1 #ad7 when he makes the brazen serpent of ,moses typical of himself on the cross2 again1 when ,isaac1 ,david1 ,solomon and other characters of sacred history appear as figures of ,christ4 ,paul calls it mystery--this hidden1 secret meaning beneath the primary sense of the narrative4 ,but knowledge is the understanding of practical matters1 such as ,christian liberty1 or the realization that the conscience is not bound4 ,paul would say1 then3 ,though one may understand the ,scriptures1 both in their obvious and their hidden sense2 though he may know all about ,christian liberty and a proper conversation2 yet if he have not love1 if he do not with that knowledge serve his neighbor1 it is all of no avail whatever2 in ,god's sight he is nothing4 #f4 ,note how forcibly yet kindly ,paul restrains the disgraceful vice of vainglory4 ,he disregards even those exalted gifts1 those gifts of exceeding refinement1 charm and excellence1 which naturally produce pride and haughtiness though they command the admiration and esteem of men4 ,who would not suppose the ,holy ,spirit to dwell visibly where such wisdom1 such discernment of the ,scriptures1 is present8 ,paul's two epistles to the ,corinthians are almost wholly directed against this particular vice1 for it creates much mischief where it has sway4 ,in ,titus #a1 #g1 he names first among the virtues of a bishop that he be non superbus1 not haughty4 ,in other words that he do not exalt himself because of his office1 his honor and his understanding1 and despise others in comparison4 ,but strangely ,paul says1 ,if ,i have all faith1 so as to remove mountains1 but have not love1 ,i am nothing4 ,,love ,,the ,,spirit',s ,,fruit ,,received ,,by ,,faith4 #g4 ,we hold1 and unquestionably it is true1 that it is faith which justifies and cleanses4 ,rom #a1 #ag2 #aj1 #aj2 ,acts #ae1 #i4 ,but if it justifies and purifies1 love must be present4 ,the ,spirit cannot but impart love together with faith4 ,in fact1 where true faith is1 the ,holy ,spirit dwells2 and where the ,holy ,spirit is1 there must be love and every excellence4 ,how is it1 then1 ,paul speaks as if faith without love were possible8 ,we reply1 this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone4 ,even the sophists have not attributed justification to love1 nor is this possible1 for love is an effect1 or fruit1 of the ,spirit1 who is received through faith4 #h4 ,three answers may be given to the question4 ,first1 ,paul has not reference here to the ,christian faith1 which is inevitably accompanied by love1 but to a general faith in ,god and his power4 ,such faith is a gift2 as1 for instance1 the gift of tongues1 the gift of knowledge1 of prophecy1 and the like4 ,there is reason to believe ,judas performed miracles in spite of the absence of ,christian faith1 according to ,john #f1 #gj3 ,one of you is a devil4 ,this general faith1 powerless to justify or to cleanse1 permits the old man with his vices to remain1 just as do the gifts of intellect1 health1 eloquence1 riches4 #i4 ,a second answer is3 ,though ,paul alludes to the true ,christian faith1 he has those in mind who have indeed attained to faith and performed miracles with it1 but fall from grace through pride1 thus losing their faith4 ,many begin but do not continue4 ,they are like the seed in stony ground4 ,they soon fall from faith4 ,the temptations of vainglory are mightier than those of adversity4 ,one who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith4 #aj4 ,a third answer is3 ,paul in his effort to present the necessity of love1 supposes an impossible condition4 ,for instance1 ,i might express myself in this way3 ,though you were a god1 if you lacked patience you would be nothing4 ,that is1 patience is so essential to divinity that divinity itself could not exist without it1 a proposition necessarily true4 ,so ,paul's meaning is1 not that faith could exist without love1 but on the contrary1 so much is love an essential of faith that even mountain-moving faith would be nothing without love1 could we separate the two even in theory4 ,the third answer pleases me by far the best1 though ,i do not reject the others1 particularly the first4 ,for ,paul's very first premise is impossible--if ,i speak with the tongues of angels4 ,to speak with an angelic tongue is impossible for a human being1 and he clearly emphasizes this impossibility by making a distinction between the tongues of men and those of angels4 ,there is no angelic tongue2 while angels may speak to us in a human tongue men can never speak in those of angels4 #aa4 ,as we are to understand the first clause--,if ,i speak with the tongues of angels--as meaning1 ,were it as possible as it is impossible for me to speak with the tongues of angels2 so are we to understand the second clause--,if ,i have all faith1 so as to remove mountains--to mean1 ,were it as possible as it is impossible to have such faith4 ,equally impossible is the proposition of understanding all mysteries1 and we must take it to mean1 ,were it possible for one to understand all mysteries1 which1 however1 it is not4 ,john1 in the last chapter of his ,gospel1 asserts that the world could not contain all the books which might be written concerning the things of the kingdom4 ,for no man can ever fathom the depths of these mysteries4 ,paul's manner of expressing himself is but a very common one1 such as3 ,even if ,i were a ,christian1 if ,i believed not in ,christ ,i would be nothing2 or1 ,were you even a prince1 if you neither ruled men nor possessed property you would be nothing4 ,and if ,i bestow all my goods to feed the poor4 #ab4 ,in other words1 ,were ,i to perform all the good works on earth and yet had not charity--having sought therein only my own honor and profit and not my neighbor's--,i would nevertheless be lost4 ,in the performance of external works so great as the surrender of property and life1 ,paul includes all works possible of performance1 for he who would at all do these1 would do any work4 ,just so1 when he has reference to tongues he includes all good words and doctrines2 and in prophecy1 understanding and faith he comprises all wisdom and knowledge4 ,some may risk body and property for the sake of temporal glory4 ,so ,romans and pagans have done2 but as love was lacking and they sought only their own interests1 they practically gave nothing4 ,it being generally impossible for men to give away all their property1 and their bodies to be burned1 the meaning must be3 ,were it possible for me to give all my goods to the poor1 and my body to be burned4 #ac4 ,the false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the ,christian faith is not effectual to blot out sin and to justify4 ,they say that before faith can justify it must be garnished with love2 but justification and its distinctive qualities as well are beyond their ken4 ,justification of necessity precedes love4 ,one does not love until he has become godly and righteous4 ,love does not make us godly1 but when one has become godly love is the result4 ,faith1 the ,spirit and justification have love as effect and fruitage1 and not as mere ornament and supplement4 ,we maintain that faith alone justifies and saves4 ,but that we may not deceive ourselves and put our trust in a false faith1 ,god requires love from us as the evidence of our faith1 so that we may be sure of our faith being real faith4 ,,the ,,nature ,,of ,,christian ,,love4 ,love suffereth long1 and is kind4 #ad4 ,now ,paul begins to mention the nature of love1 enabling us to perceive where real love and faith are to be found4 ,a haughty teacher does not possess the virtues the apostle enumerates4 ,lacking these1 however many gifts the haughty have received through the ,gospel1 they are devoid of love4 ,first1 love suffereth long4 ,that is1 it is patient2 not sudden and swift to anger1 not hasty to exercise revenge1 impatience or blind rage4 ,rather it bears in patience with the wicked and the infirm until they yield4 ,haughty teachers can only judge1 condemn and despise others1 while justifying and exalting themselves4 #ae4 ,second1 love is kind4 ,in other words1 it is pleasant to deal with2 is not of forbidding aspect2 ignores no one2 is kind to all men1 in words1 acts and attitude4 #af4 ,third1 love envieth not--is not envious nor displeased at the greater prosperity of others2 grudges no one property or honor4 ,haughty teachers1 however1 are envious and unkind4 ,they begrudge everyone else both honor and possessions4 ,though with their lips they may pretend otherwise1 these characteristics are plainly visible in their deeds4 #ag4 ,fourth1 love vaunteth not itself4 ,it is averse to knavery1 to crafty guile and double-dealing4 ,haughty and deceptive spirits cannot refrain from such conduct1 but love deals honestly and uprightly and face to face4 #ah4 ,fifth1 love is not puffed up1 as are false teachers1 who swell themselves up like adders4 #ai4 ,sixth1 love doth not behave itself unseemly after the manner of the passionate1 impatient and obstinate1 those who presume to be always in the right1 who are opposed to all men and yield to none1 and who insist on submission from every individual1 otherwise they set the world on fire1 bluster and fume1 shriek and complain1 and thirst for revenge4 ,that is what such inflating pride and haughtiness of which we have just spoken lead to4 #bj4 ,seventh1 love seeketh not her own4 ,she seeks not financial advancement2 not honor1 profit1 ease2 not the preservation of body and life4 ,rather she risks all these in her 444 text missing from this edition 444 is no such thing as the ,church of ,christ nor as true ,christians4 ,many erring spirits1 especially strong pretenders to 444 text missing from this edition #ba4 ,eighth1 love is not easily provoked by wrong and ingratitude2 it is meek4 ,false teachers can tolerate nothing2 they seek only their own advantage and honor1 to the injury of others4 #bb4 ,ninth1 love taketh not account of thinketh no evil4 ,it is not suspicious2 it puts the best construction on everything and takes all in good faith4 ,the haughty1 however1 are immeasurably suspicious2 always solicitous not to be underrated1 they put the worst construction on everything1 as ,joab construed ,abner's deeds4 #b ,sam #c1 #be4 ,this is a shameful vice1 and they who are guilty of it are hard to handle4 #bc4 ,tenth1 love rejoiceth not in unrighteousness iniquity4 ,the words admit of two interpretations3 ,first1 as having reference to the delight of an individual in his own evil doings4 ,solomon 7,prov #b1 #ad7 speaks of those who rejoice to do evil4 ,such must be either extremely profligate and shameless1 characters like harlots and knaves2 or else they must be hypocrites1 who do not appreciate the wickedness of their conduct2 characters like heretics and schismatics1 who rejoice when their knavery succeeds under the name of ,god and of the truth4 ,i do not accept this interpretation1 but the other4 ,paul's meaning is that false teachers are malicious enough to prefer to hear1 above all things1 that some other does wrong1 commits error and is brought to shame2 and their motive is simply that they themselves may appear upright and godly4 ,such was the attitude of the pharisee toward the publican1 in the ,gospel4 ,but love's compassion reaches far beyond its own sins1 and prays for others4 #bd4 ,eleventh1 love rejoiceth with in the truth4 ,here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another's sin and fall4 ,rejoicing in the truth is simply exulting in the right-doing and integrity of another4 ,similarly1 love is grieved at another's wrong-doing4 ,but to the haughty it is an affliction to learn of uprightness in someone else2 for they imagine such integrity detracts from their own profit and honor4 #be4 ,twelfth1 love beareth all things4 ,it excuses every failing in all men1 however weak1 unjust or foolish one may be apparently1 and no one can be guilty of a wrong too great for it to overlook4 ,but none can do right in the eyes of the haughty1 who ever find something to belittle and censure as beyond toleration1 even though they must hunt up an old fence to find the injury4 #bf4 ,thirteenth1 love believeth all things4 ,paul does not here allude to faith in ,god1 but to faith in men4 ,his meaning is3 ,love is of decidedly trustful disposition4 ,the possessor of it believes and trusts all men1 considering them just and upright like himself4 ,he anticipates no wily and crooked dealing1 but permits himself to be deceived1 deluded1 flouted1 imposed upon1 at every man's pleasure1 and asks1 ,do you really believe men so wicked8 ,he measures all other hearts by his own1 and makes mistakes with utmost cheerfulness4 ,but such error works him no injury4 ,he knows ,god cannot forsake1 and the deceiver of love but deceives himself4 ,the haughty1 on the contrary1 trust no one1 will believe none1 nor brook deception4 #bg4 ,fourteenth1 love hopeth all things4 ,love despairs of no man1 however wicked he may be4 ,it hopes for the best4 ,as implied here1 love says1 ,we must1 indeed1 hope for better things4 ,it is plain from this that ,paul is not alluding to hope in ,god4 ,love is a virtue particularly representing devotion to a neighbor2 his welfare is its goal in thought and deed4 ,like its faith1 the hope entertained by love is frequently misplaced1 but it never gives up4 ,love rejects no man2 it despairs of no cause4 ,but the proud speedily despair of men generally1 rejecting them as of no account4 #bh4 ,fifteenth1 love endureth all things4 ,it endures whatever harm befalls1 whatever injury it suffers2 it endures when its faith and hope in men have been misplaced2 endures when it sustains damage to body1 property or honor4 ,it knows that no harm has been done since it has a rich ,god4 ,false teachers1 however1 bear with nothing1 least of all with perfidy and the violation of plighted faith4 #bi4 ,sixteenth1 love never faileth2 that means1 it abides forever1 also in the life to come4 ,it never gives up1 never permits itself to be hindered or defeated by the wickedness or ingratitude of men1 as do worldly individuals and false saints1 who1 immediately on perceiving contempt or ingratitude1 draw back1 unwilling to do further good to any1 and1 rendering themselves quite inhuman1 become perfect misanthropes like ,timon in his reputation among the ,greeks4 ,love does not so4 ,it permits not itself to be made wicked by the wickedness of men1 nor to be hindered in well-doing4 ,it continues to do good everywhere1 teaching and admonishing1 aiding and serving1 notwithstanding its services and benefits must be rewarded1 not by good1 but by evil4 ,love remains constant and immovable2 it continues1 it endures1 in this earthly life and also in the life to come4 ,the apostle adds1 ,whether there be prophecies1 they shall be done away2 whether there be tongues1 they shall cease2 whether there be knowledge1 it shall be done away4 ,love he commends above all other endowments1 as a gift that can never pass1 even in the life to come4 ,those other gifts1 the boast of the false apostles1 are bestowed only for this present life1 to serve in the administering of the ministerial office4 ,prophecy1 tongues1 knowledge1 all must cease2 for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another4 ,likewise1 all differences1 all inequalities1 shall be no more4 ,no knowledge and no diversity of gifts is necessary2 ,god himself will be all in every soul4 #a ,cor #ae1 #bh4 #cj4 ,here ,paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision4 ,he would teach that we have in this life and the other the same possession1 for it is the same ,god and the same treasures which we have here by faith and there by sight4 ,in the objects themselves there is no difference2 the difference consists in our knowledge4 ,we have the same ,god in both lives1 but in different manner of possession4 ,the mode of possessing ,god in this life is faith4 ,faith is an imperfect1 obscure vision1 which makes necessary the ,word1 which1 in turn1 receives vogue through the ministry1 tongues and prophecy4 ,without the ,word1 faith cannot live4 ,but the mode of possessing ,god in the future life is not faith but sight4 ,this is perfect knowledge1 rendering unnecessary the ,word1 and likewise preaching1 tongues and prophecy4 ,these1 then1 must pass4 ,paul continues1 ,we know in part1 and we prophesy in part4 #ca4 ,we know in part2 that is1 in this life we know imperfectly1 for it is of faith and not of sight4 ,and we prophesy in part2 that is1 imperfectly1 for the substance of our prophecy is the ,word and preaching4 ,both knowledge and prophecy1 however1 reveal nothing short of what the angels see--the one ,god4 ,but when that which is perfect is come1 that which is in part shall be done away4 ,he proves this by way of illustration and contrasts the child with the man4 ,to children1 who are yet weak1 play is a necessity2 it is a substitute for office and work4 ,similarly1 we in the present life are far too frail to behold ,god4 ,until we are able1 it is necessary that we should use the medium of ,word and faith1 which are adapted to our limitations4 ,for now we see in a mirror through a glass darkly2 but then face to face4 #cb4 ,faith1 ,paul tells us1 is like a mirror1 like a riddle4 ,the actual face is not in the glass2 there is but the image of it4 ,likewise1 faith gives us1 not the radiant countenance of eternal ,deity1 but a mere image of him1 an image derived through the ,word4 ,as a dark riddle points to something more than it expresses1 so faith suggests something clearer than that which it perceives4 ,but in the life to come1 mirror and riddle1 faith and its demonstration1 shall all have ceased to be4 ,god's face and our own shall be mutually and clearly revealed4 ,paul says1 ,now ,i know in part2 but then shall ,i know fully even as also ,i was fully known know even also as ,i am known4 ,that is1 ,god now knows me perfectly1 clearly and plainly2 no dark veil is upon myself4 ,but as to him1 a dark veil hides him from me4 ,with the same perfect clearness wherewith he now knows me1 ,i shall then know him--without a veil4 ,the veil shall be taken away1 not from him1 but from me2 for upon him is no veil4 ,,the ,,greatest ,,christian ,,virtue ,,is ,,love4 ,but now abideth faith1 hope1 love1 these three2 and the greatest of these is love4 #cc4 ,the sophists have transgressed in a masterly manner as regards this verse4 ,they have made faith vastly inferior to love because of ,paul's assertion that love is greater than faith and greater than hope4 ,as usual1 their mad reason blindly seizes upon the literal expression4 ,they hack a piece out of it and the remainder they ignore4 ,thus they fail to understand ,paul's meaning2 they do not perceive that the sense of ,paul concerning the greatness of love is expressed both in the text and the context4 ,for surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts1 and not to their rank or power4 ,as to rank1 not faith only1 but the ,word1 surpasses love2 for the ,word is the power of ,god unto salvation to all that believe4 ,rom #a1 #af4 ,yet the ,word must pass4 ,but though love is the fruit of the ,word and its effect1 it shall never be abolished4 ,faith possesses ,god himself4 ,it possesses and can accomplish all things2 yet it must cease4 ,love gives and blesses the neighbor1 as a result of faith1 and it shall never be done away4 #cd4 ,now1 ,paul's statement that love is greater than faith and hope is intended as an expression of the permanence1 or eternal duration1 of love4 ,faith1 being limited as to time in comparison with love1 ranks beneath it for the reason of this temporary duration4 ,with the same right ,i might say that the kingdom of ,christ is greater upon earth than was ,christ4 ,thereby ,i do not mean that the ,church in itself is better and of higher rank than ,christ1 but merely that it covers a greater part of the earth than he compassed2 for he was here but three years and those he spent in a limited sphere1 whereas his kingdom has been from the beginning and is coextensive with the earth4 ,in this sense1 love is longer and broader than either faith or hope4 ,faith deals with ,god merely in the heart and in this life1 whereas the relations of love both to ,god and the whole world are eternal4 ,nevertheless1 as ,christ is immeasurably better and higher and more precious than the ,christian ,church1 although we behold him moving in smaller limits and as a mere individual1 so is faith better1 higher and more precious than love1 though its duration is limited and it has ,god alone for its object4 #ce4 ,paul's purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking4 ,his thought is3 ,if ye possess not love1 which abides forever1 all else whereof ye boast being perishable1 ye will perish with it4 ,while the ,word of ,god1 and spiritual gifts1 are eternal1 yet the external office and proclamation of the ,word1 and likewise the employment of gifts in their variety1 shall have an end1 and thus your glory and pride shall become as ashes4 ,so1 then1 faith justifies through the ,word and produces love4 ,but while both ,word and faith shall pass1 righteousness and love1 which they effect1 abide forever2 just as a building erected by the aid of scaffolding remains after the scaffolding has been removed4 #cf4 ,observe how small the word love and how easily uttered6 ,who would have thought to find so much precious virtue and power ascribed by ,paul to this one excellence as counterpart of so much that is evil8 ,this is1 ,i imagine1 magnifying love1 painting love4 ,it is a better discourse on virtue and vice than are the heathen writings4 ,the model the apostle presents should justly shame the false teachers1 who talk much of love but in whom not one of the virtues he mentions is found4 ,every quality of love named by him means false teachers buffeted and assaulted4 ,whenever he magnifies love and characterizes her powers1 he invariably makes at the same time a thrust at those who are deficient in any of them4 ,well may we1 then1 as he describes the several features1 add the comment ,but you do very differently4 #cg4 ,it is passing strange that teachers devoid of love should possess such gifts as ,paul has mentioned here1 viz41 speaking with tongues1 prophesying1 understanding mysteries2 that they should have faith1 should bestow their goods and suffer themselves to be burned4 ,for we have seen what abominations ensue where love is lacking2 such individuals are proud1 envious1 puffed up1 impatient1 unstable1 false1 venomous1 suspicious1 malicious1 disdainful1 bitter1 disinclined to service1 distrustful1 selfish1 ambitious and haughty4 ,how can it consistently be claimed that people of this stamp can1 through faith1 remove mountains1 give their bodies to be burned1 prophesy1 and so on8 ,it is precisely as ,i have stated4 ,paul presents an impossible proposition1 implying that since they are devoid of love1 they do not really possess those gifts1 but merely assume the name and appearance4 ,and in order to divest them of those he admits for the sake of argument that they are what in reality they are not4 ,first ,sunday ,in ,lent ,text3 ,second ,corinthians #f1 #a-aj4 #a ,and working together with him we entreat also that ye receive not the grace of ,god in vain #b 7for he saith1 ,at an acceptable time ,i hearkened unto thee1 and in a day of salvation did ,i succor thee3 behold1 now is the acceptable time2 behold1 now is the day of salvation73 #c giving no occasion of stumbling in anything1 that our ministration be not blamed2 #d but in everything commending ourselves1 as ministers of ,god1 in much patience1 in afflictions1 in necessities1 in distresses1 #e in stripes1 in imprisonments1 in tumults1 in labors1 in watchings1 in fastings2 #f in pureness1 in knowledge1 in longsuffering1 in kindness1 in the ,holy ,spirit1 in love unfeigned1 #g in the word of truth1 in the power of ,god2 by the armor of righteousness on the right hand on the left1 #h by glory and dishonor1 by evil report and good report2 as deceivers1 and yet true2 #i as unknown1 and yet well known2 as dying1 and behold1 we live2 as chastened1 and not killed2 #aj as sorrowful1 yet always rejoicing2 as poor1 yet making many rich2 as having nothing1 and yet possessing all things4 ,,an ,,entreaty ,,to ,,live ,,as ,,christians4 #a4 ,this lesson is an admonition to the ,corinthians calculated to stimulate them in the performance of the duties they already recognize4 ,the words are easily enough said1 but execution is difficult and practice rare4 ,for ,paul gives a strange description of the ,christian life1 and the color and characteristics with which he exhibits it render it decidedly unprepossessing4 ,first he says3 ,and working together with him we entreat also that ye receive not the grace of ,god in vain4 #b4 ,he calls the ,corinthians co-workers1 as in ,first ,corinthians #c1 #i1 where he puts it3 ,we are ,god's fellow-workers2 ye are ,god's husbandry1 ,god's building4 ,that is1 we labor upon you with the external ,word--teaching and admonishing2 but ,god1 working inwardly through the ,spirit1 gives the blessing and the success4 ,he permits not our labor with the outward ,word to be in vain4 ,therefore1 ,god is the true ,master1 performing inwardly the supreme work1 while we aid outwardly1 serving him through the ministry4 ,the apostle's purpose in praising his co-laborers is to prevent them from despising the external ,word as something inessential to them1 or well enough known4 ,for though ,god is able to effect everything without the instrumentality of the outward ,word1 working inwardly by his ,spirit1 this is by no means his purpose4 ,he uses preachers as fellow-workers1 or co-laborers1 to accomplish his purpose through the ,word when and where he pleases4 ,now1 since preachers have the office1 name and honor of fellow-workers with ,god1 no one may be considered learned enough or holy enough to ignore or despise the most inferior preaching2 especially since he knows not when the hour may come wherein ,god will1 through preachers1 perform his work in him4 #c4 ,secondly1 ,paul shows the danger of neglecting the grace of ,god4 ,he boldly declares here that the preaching of the ,gospel is not an eternal1 continuous and permanent mode of instruction1 but rather a passing shower1 which hastens on4 ,what it strikes1 it strikes2 what it misses1 it misses4 ,it does not return1 nor does it stand still4 ,the sun and heat follow and dry it up4 ,experience shows that in no part of the world has the ,gospel remained pure beyond the length of man's memory4 ,only so long as its pioneers lived did it stand and prosper4 ,when they were gone1 the light disappeared2 factious spirits and false teachers followed immediately4 ,thus ,moses announces 7,deut #ca1 #bi7 that the children of ,israel will corrupt themselves after his death2 and the book of ,judges testifies that so it really came to pass4 ,each time a judge died in whose days the ,word of ,god obtained sway1 the people fell away and became more wicked than before4 ,king ,joash did what was right so long as the high priest ,jehoiada lived1 but after the latter's death this had an end4 ,and following the time of ,christ and his apostles1 the world was filled with seditious spirits and false teachers4 ,paul1 in fact1 declares 7,acts #bj1 #bi73 ,i know that after my departing grievous wolves shall enter in among you1 not sparing the flock4 ,so also we now have the pure ,gospel4 ,this is a time of grace and salvation and the acceptable day2 but should the world continue1 this condition1 too1 will soon pass4 #d4 ,to receive the grace of ,god in vain can be nothing else than to hear the pure word of ,god which presents and offers his grace1 and yet to remain listless and irresponsive1 undergoing no change at all4 ,thus1 ungrateful for the ,word and unworthy of it1 we merit the loss of the ,word4 ,such as these are described in the parable 7,lk #ad1 #af-bd7 where the guests bidden to the supper refused to come and went about their own business1 thus provoking the master's anger until he swore they should not taste his supper4 ,similar is ,paul's threat here1 that we may take heed and accept the ,gospel with fear and gratitude4 ,christ says 7,jn #ab1 #ce71 ,walk while ye have the light1 that darkness overtake you not4 ,i should think we might have learned wisdom from experience--from the darkness we suffered under the ,papacy4 ,but that is all forgotten2 we show neither gratitude nor amendment of life4 ,very well1 we shall find out the consequences4 ,,salvation ,,wherever ,,the ,,gospel ,,is ,,sent4 ,behold1 now is the acceptable time2 behold1 now is the day of salvation4 #e4 ,these words portray the richness of the salvation wherever the ,gospel goes3 nothing but grace and help2 no wrath or punishment4 ,indeed1 these are words of unutterable meaning the apostle here employs4 ,first1 he tells us that it is an acceptable time1 as the ,hebrew expresses it4 ,our own way of putting it would be3 ,this is a gracious time1 a time when ,god turns away his wrath and is moved only by love and benevolence toward us and is pleased to do us good4 ,all our sins are forgotten2 he takes no note of the sins of the past nor of those of the present4 ,in short1 we are in a realm of mercy1 where are only forgiveness and reconciliation4 ,the heavens are now open4 ,this is the true golden year when man is denied nothing4 ,so ,paul says1 ,at an acceptable time ,i hearkened unto thee2 that is3 ,i am kindly disposed toward thee4 ,whatsoever thou shalt even desire and ask for1 thou shalt surely receive4 ,be not neglectful1 therefore1 and ask while the acceptable time continues4 #f4 ,second1 ,paul declares that it is a day of blessing1 a day of salvation4 ,it is a day of help1 wherein we are not only acceptable and assured of ,god's favor and good will toward us1 but we experience even as we have been assured--that ,god really does help us4 ,he verifies his assurance1 for his beneficence gives testimony that our prayers are heard4 ,we call it a happy day1 a blessed day1 a day of abundance2 for these two truths are inseparably related--that ,god is favorable toward us1 and that his kindness is the proof of his favor4 ,god's favor toward us is revealed in the first clause1 which speaks of an acceptable time2 that he extends help to us is revealed in the second clause1 telling of a blessed day of succor4 ,both these facts are to be apprehended by faith and in good conscience2 for a superficial judgment would lead to the view that this period of blessing is rather an accursed period of wrath and disfavor4 ,words like these1 of spiritual meaning1 must be understood in the light of the ,holy ,spirit2 thus shall we find that these two glorious1 beautiful expressions refer to the ,gospel dispensation and are intended to magnify all the treasures and the riches of the kingdom of ,christ4 ,giving no occasion of stumbling no offense in anything4 #g4 ,since this is a time of blessing1 let us make right use of it1 not spending it to no purpose1 and let us take serious heed to give offense to none2 thus avoiding reproach to our ministry4 ,it is evident from the connection to what kind of offense the apostle has reference2 he would not have the ,gospel doctrine charged with teaching anything evil4 #h4 ,two kinds of offense bring the ,gospel into disgrace3 ,in one case it is the heathen who are offended1 and this because of the fact that some individuals would make the ,gospel a means of freedom from temporal restraint1 substituting temporal liberty for spiritual4 ,they thus bring reproach upon the ,gospel as teaching such doctrine1 and make it an object of scandal to the heathen and worldly people1 whereby they are misled and become enemies to the faith and to the ,word of ,god without cause1 being the harder to convert since they regard ,christians as licentious knaves4 ,and the responsibility for this must be placed at the door of those who have given offense in this respect4 ,in the other case1 ,christians are offended among themselves4 ,the occasion is the indiscreet exercise of ,christian liberty1 which offends the weak in faith4 ,concerning this topic much is said in ,first ,corinthians #h and ,romans #ad4 ,paul here hints at what he speaks of in ,first ,corinthians #aj1 #cb-cc3 ,give no occasion of stumbling1 either to ,jews1 or to ,greeks1 or to the church of ,god3 even as ,i also please all men in all things1 not seeking mine own profit1 but the profit of the many that they may be saved4 ,he takes up the same subject in ,philippians #b1 #d1 teaching that every man should look on the things of others4 ,then no offense will be given4 ,that our ministration the ministry be not blamed4 #i4 ,who can prevent our office being vilified8 for the ,word of ,god must be persecuted equally with ,christ himself4 ,that the ,word of ,god is reviled by unbelievers ignorant of faith in ,god is something we cannot prevent4 ,for1 according to ,isaiah #h1 #ad and ,romans #i1 #cc1 the ,gospel is a rock of offense4 ,this is the offense of the faith2 it will pursue its course and we are not responsible4 ,but for love's offense1 offense caused by shortcomings in our works and fruits of faith1 the things we are commanded to let shine before men1 that1 seeing these1 they may be allured to the faith--for offense in this respect we cannot disclaim responsibility4 ,it is a sin we certainly must avoid1 that the heathen1 the ,jews1 the weak and the rulers of the world may never be able to say3 ,behold the knavery and licentiousness of these people6 ,surely their doctrine cannot be true4 ,otherwise our evil name and fame and the obstacles we place before others will extend to the innocent and holy ,word ,god has given us to apprehend and to proclaim2 it must bear our shame and in addition become unfruitful in the offended ones4 ,grievous is such a sin as this4 ,,marks ,,of ,,christians ,,as ,,ministers ,,of ,,god4 ,but in everything commending ourselves1 as ministers of ,god1 in much patience4 #aj4 ,the apostle here portrays the ,christian life in its outward expression4 ,not that it is possible for anyone thereby to become a ,christian1 or godly2 but1 being servants of ,god1 or ,christians and godly people1 we furnish in this manner1 according to ,paul's statement here1 the evidence thereof as by fruits and signs4 ,mark his phrase ministers of ,god4 ,what a remarkable service for ,god is this wherein we must endure so much suffering1 so much affliction1 privation1 anxiety1 stripes1 imprisonment1 tumult or sedition1 labor1 watching1 fasting1 and so on6 ,no mass here1 no vigil1 no hallucinations of a fictitious service of ,god2 it is the true service of ,god1 which subdues the body and mortifies the flesh4 ,not1 indeed1 as if fasting1 watching and toiling are to be despised because they do not make just4 ,though we are not thereby justified1 we must nevertheless practice those things1 instead of giving rein to the flesh and indulging our idleness4 #aa4 ,paul also mentions sedition4 ,not that by our teaching or life we should be guilty of sedition against others2 rather1 we should be quiet and obedient4 ,see ,romans #ac4 ,christ says 7,mt #bb1 #ba71 ,render therefore unto ,csar the things that are ,csar's4 ,paul's meaning is that when we become victims of sedition on the part of others we should submit2 just as we are not to inflict upon others privations1 distresses1 stripes or imprisonment1 but rather to accept them at their hands4 ,so ,paul heads the list with patience2 which does not produce sedition1 but endures it4 ,it is a consolation in these times when we are charged with raising seditions1 to reflect that it is the very nature and color of the ,christian life that it be criticised as seditious when the fact is it patiently bears sedition directed against itself4 ,thus was it with ,elijah1 who was accused by ,king ,ahab of troubling ,israel and exciting turbulence4 #a ,kings #ah1 #ag-ah4 ,then1 when we are charged with guilt in this respect1 let us remember that not only did the apostles have to hear the same accusation1 but even ,christ himself1 with all his innocence1 was so accused4 ,more than that1 he was falsely reviled upon the cross with a superscription charging sedition2 in fact1 he was even put to death as a ,jewish king guilty of opposition to ,csar and of enticing and inciting the people4 #ab4 ,the remaining marks of the ,christian life--patience1 affliction1 necessities1 distresses1 stripes1 imprisonments1 labor1 watching1 fasting1 purity1 etc41 are easily interpreted2 it is readily seen how they are instrumental in our service to ,god4 ,god will not have indolent1 idle gluttons1 nor sleepy and impatient servants4 ,most adroitly does ,paul score in particular our fine idle youths who draw interest from their money1 have an easy life1 and imagine their tonsures1 their long robes and their howling in the churches excuse them from labor4 ,all men should labor and earn their bread1 according to ,paul4 #b ,thes #c1 #ab4 ,by labor1 our text teaches1 we serve ,god2 more than that1 our labor is testimony to the fact that we serve ,god4 ,in knowledge4 #ac4 ,what is meant here8 ,with ,paul1 knowledge signifies discretion1 understanding1 reason4 ,he speaks of the ,jews 7,rom #aj1 #b7 as having a zeal for ,god1 but not according to knowledge2 that is1 a zeal without reason1 without understanding1 without discretion4 ,his message here1 then1 is3 ,we should conduct ourselves in ,christian affairs with becoming reason and moderation lest we give offense to the weak by a presumptuous use of ,christian liberty4 ,rather we should1 with discretion and understanding1 adapt ourselves to that which promotes the neighbor's welfare4 ,likewise1 when we labor1 fast1 or when we regulate our sexual relations1 we are to exercise reason1 lest the body should be injured by too much fasting1 watching and toil1 and also by needless abstention from sexual intercourse4 ,let everyone take heed to remain within bounds by using reason and discretion4 ,the apostle counsels the married 7#a ,cor #g1 #e7 not to defraud each other too long1 lest they be tempted4 ,in all such matters1 he would impose no measures and rules1 no limits and laws1 after the manner of the councils1 the popes and the monks4 ,he leaves it wholly to each individual's discretion to decide and to test for himself all questions of time and quantity bearing upon the restraints of his flesh4 ,in longsuffering1 in kindness4 #ad4 ,the meaning of these phrases has been stated in many other places1 particularly in connection with ,romans #b and ,galatians #e4 ,by the ,holy ,spirit4 #ae4 ,what are we to understand here8 ,the words may have one of two meanings3 ,first1 the apostle may have reference to the ,holy ,spirit in person1 who is ,god4 ,second1 he may have reference to the spirit of individuals1 or their spiritual condition4 ,holy ,spirit may be intended to stand for spirituality1 ,paul's meaning being3 ,beware of the professedly spiritual1 or of things glittering and purporting to be spiritual2 beware of them who make great boast of the ,spirit and nevertheless betray only a false1 unclean1 unholy spirit1 productive of sects and discord4 ,abide ye in that true1 holy spirituality proceeding from ,god's ,holy ,spirit1 who imparts unity and harmony1 determination and courage4 ,as ,paul expresses it elsewhere 7,eph #d1 #c71 ,giving diligence to keep the unity of the ,spirit in the bond of peace4 ,they1 then1 who continue in one faith1 one mind and disposition1 give testimony by the reality and saintliness of their spiritual life and by the presence of the ,holy ,spirit that they are servants of ,god4 ,for true spirituality1 or a holy walk in the ,spirit1 means to be in heart and mind at one with the ,spirit1 through faith4 ,in love unfeigned1 in the word of truth4 #af4 ,as the apostle opposes the ,holy ,spirit to false sects and false prophets1 so he opposes unfeigned love to indolent ,christians who in true faith and unity of mind possess marks of true spirituality1 but are nevertheless indolent1 cold1 in fact false as regards love4 ,again1 he opposes the ,word of ,truth to abusers of the ,word of ,god1 who misconstrue it and comment upon it according to their own fancy1 and for their own honor and profit4 ,while much that purports to be spiritual has not the ,word as source and gives honor to the ,spirit at the expense of the ,word1 the class under consideration profess to magnify the ,word2 they would be master interpreters of the ,scriptures1 confident that their explanations are correct and superior4 ,in condemnation of this class1 ,peter says 7#a ,pet #d1 #aa71 ,if any man speaketh1 speaking as it were oracles of ,god1 and not his own word4 ,in other words1 let him be assured he speaks the ,word of ,god and not his own4 ,god's ,word ,paul here terms the ,word of truth2 that is1 the true ,word of ,god and not our own misconstrued1 falsified word palmed off as ,god's ,word4 ,in our idiom we would say the real ,word where the ,hebrew has ,word of truth1 or true ,word4 ,in the power of ,god4 #ag4 ,peter speaks also of this power1 in the verse before mentioned3 ,if any man ministereth1 ministering as of the strength which ,god supplieth4 ,and ,paul elsewhere declares 7,col #a1 #bi73 ,whereunto ,i labor also1 striving according to his working1 which worketh in me mightily2 and again 7,rom #ae1 #ah73 ,for ,i will not dare to speak of any things save those which ,christ wrought through me1 for the obedience of the ,gentiles4 ,christians should have the assurance that they are the kingdom of ,god1 and that in whatever they do1 especially in undertakings of a spiritual character1 which have the salvation of souls as aim1 they beware of everything not absolutely known as true1 so that the work be not theirs but ,god's4 ,in ,god's kingdom ,god alone is to speak1 reign and act4 ,christ says 7,mt #e1 #af73 ,even so let your light shine before men1 that they may see your good works and glorify your ,father who is in heaven--may glorify him as the worker1 and not yourselves4 ,seductive spirits1 however1 come cavorting in their own power1 throw the pictures out of the churches and establish rules of their own1 without caring whether it is done in the power of ,god4 ,the consequence is that their work is neither permanent nor fruitful4 ,,the ,,armor ,,of ,,righteousness4 ,by the armor of righteousness4 #ah4 ,this armor ,paul more fully describes in ,ephesians and in ,thessalonians4 ,sufficient explanation of it has been given in the lesson for ,advent4 ,there is the shield of faith1 the helmet of salvation1 the shoes of the preparation of the ,gospel of peace1 and so on4 ,paul includes them all under the term armor of righteousness1 and1 in his epistle to the ,ephesians1 under the phrase armor of ,god1 to teach ,christians to eschew and to forsake carnal1 worldly weapons for these4 ,he would have them know themselves a spiritual people1 spiritually warring against the spiritual enemies enumerated here and pointed out on the right hand and on the left4 #ai4 ,on the left hand he places dishonor and evil report1 in that we appear to men as deceivers1 unknown1 in conflict with death1 chastened1 sorrowful1 poor and needy4 ,scorn is hurled in our faces and the reputation accorded us is that of deceivers4 ,the ,christian must not only be unknown1 friendless and a stranger1 but men will also be ashamed of him--even his best friends--in consequence of the reproach and evil report under which he lies in the eyes of the great1 the wealthy1 the wise and the powerful of the world4 ,he must be as one dying--continually expecting death by reason of the hatred and envy directed against him1 and the various persecutions he suffers4 ,he must be beaten and scourged2 must at times feel the weight of the enmity and envy wherewith the world inflicts torment4 ,he is like the sorrowful1 for so ill does he fare in the world1 he has reason to sorrow4 ,he resembles the poor in that nothing is given him but injuries2 he possesses nothing1 for if he has not been deprived of all his possessions he daily expects that extremity4 ,lest he despair of his hope in ,god and grow faint1 he must be armed on the left hand against these enemies with a divine armor3 with a firm faith1 with the comfort of the divine ,word1 with hope1 so that he may endure and exercise patience4 ,thereby he proves himself to be a true servant of ,god1 inasmuch as false teachers and hypocrites1 with all their pompous worship1 are incapable of these things4 #bj4 ,on the right he places honor and good report1 inasmuch as we are after all true1 well known1 alive1 defiant of death1 full of joy1 rich1 possessing all things4 ,the ,christian will have always a few to honor and commend him2 some there will be to give him a good report1 to praise him as true and honest in doctrine4 ,and there will be some who receive and acknowledge him1 who are not ashamed of him4 ,life remains in spite of death oft faced1 even in scourgings4 ,he rejoices when things with him are at the worst1 for his heart remains joyful in ,god1 that joy finding expression in words1 deeds and manner4 ,though poor in the goods of the world1 he does not die of hunger1 and he makes many spiritually rich through the ,word4 ,even though he have no possessions at all1 he suffers no lack but has in hand all things2 for all creatures must serve the believer4 ,as ,christ promised 7,mk #i1 #bc71 ,all things are possible to him that believeth4 ,for himself1 it is true1 he possesses nothing1 and gladly he endures his need2 but for his neighbor's sake he can do all things1 and all he has he is ready to place at the disposal of his neighbor whenever need requires4 ,these blessings also give occasion for a powerful armor1 for we must guard against pride and haughtiness4 #ba4 ,thus the ,christian is quite untrammeled4 ,his eyes are fixed upon ,god alone4 ,always choosing the safe middle path he steers clear of danger on the right and on the left4 ,he permits not the evil to overthrow him nor the good to exalt1 but makes use of both to the honor of ,god and the benefit of his neighbor4 ,this1 ,paul instructs us1 should be the manner of our life now while the season of grace continues2 nor must we fail to heed this6 ,this is the true service of ,god1 the service well pleasing to him2 unto which may ,god help us4 ,amen4 ,second ,sunday ,in ,lent ,text3 ,first ,thessalonians #d1 #a-g4 #a ,finally then1 brethren1 we beseech and exhort you in the ,lord ,jesus1 that1 as ye received of us how ye ought to walk and to please ,god1 even as ye do walk1--that ye abound more and more4 #b ,for ye know what charge we gave you through the ,lord ,jesus4 #c ,for this is the will of ,god1 even your sanctification1 that ye abstain from fornication2 #d that each one of you know how to possess himself of his own vessel in sanctification and honor1 #e not in the passion of lust1 even as the ,gentiles who know not ,god2 #f that no man transgress1 and wrong his brother in the matter3 because the ,lord is an avenger in all these things1 as also we forewarned you and testified4 #g ,for ,god called us not for uncleanness1 but in sanctification4 ,,exhortation ,,to ,,holiness4 #a4 ,this lesson is easy of interpretation4 ,it is a general and earnest admonition on the part of ,paul1 enjoining us to an increasing degree of perfection in the doctrine we have received4 ,this admonition1 this exhortation1 is one incumbent upon an evangelical teacher to give1 for he is urging us to observe a doctrine commanded of ,god4 ,he says1 ,for ye know what charge commandments we gave you through the ,lord ,jesus4 ,whatever ,christians do1 it should be willing service1 not compulsory2 but when a command is given1 it should be in the form of exhortation or entreaty4 ,those who have received the ,spirit are they from whom obedience is due2 but those not inclined to a willing performance1 we should leave to themselves4 #b4 ,but mark you this3 ,paul places much value upon the gift bestowed upon us1 the gift of knowing how we are to walk and to please ,god4 ,in the world this gift is as great as it is rare4 ,though the offer is made to the whole world and publicly proclaimed1 further exhortation is indispensable1 and ,paul is painstaking and diligent in administering it4 ,the trouble is1 we are in danger of becoming indolent and negligent1 forgetful and ungrateful--vices menacing and great1 and which1 alas1 are altogether too frequent4 ,let us look back and note to what depths of darkness1 of delusion and abomination1 we had sunk when we knew not how we ought to walk1 how to please ,god4 ,alas1 we have forgotten all about it2 we have become indolent and ungrateful1 and are dealt with accordingly4 ,well does the apostle say in the lesson for the ,sunday preceding this 7#b ,cor #f1 #a73 ,and working together with him we entreat also that ye receive not the grace of ,god in vain1 for he saith1 ,at an acceptable time ,i hearkened unto thee1 and in a day of salvation did ,i succor thee4 #c4 ,in our present lesson he treats chiefly of two vices3 unchastity1 which is a sin against oneself and destructive of the fruits of faith2 and fraud in business1 which is a sin against the neighbor and likewise destructive of faith and charity4 ,paul would have every man keep himself chaste and free from wrong against every man1 pronouncing the wrath of ,god on offenses of this character4 #d4 ,it was a fact reflecting much credit and honor on the ,thessalonians in contrast to the ,corinthians and the ,galatians1 that they continued upright in doctrine and true in the knowledge of the faith1 though perhaps deficient in the above-mentioned two self-evident features of ,christian life4 ,while it is true that if sins of immorality are not renounced ,god will punish1 yet punishment in such cases is for the most part temporal1 these sins being less pernicious than such gross offenses as error in faith and doctrine4 #e4 ,paul1 however1 threatens such sins with the wrath of ,god1 lest anyone become remiss and indolent1 imagining the kingdom of ,christ a kingdom to tolerate with impunity such offenses4 ,as ,paul expresses it1 ,god called us not for uncleanness1 but in sanctification holiness4 ,the thought is3 ,unchastity does not come within the limits of ,christian liberty and privilege1 nor does ,god treat the offender with indulgence and impunity4 ,no1 indeed4 ,in fact1 he will more rigorously punish this sin among ,christians than among heathen4 ,paul tells us 7#a ,cor #aa1 #cj7 that many were sickly and many had succumbed to the sleep of death in consequence of eating and drinking unworthily4 ,and ,psalm #hi1 #cb testifies1 ,then will ,i visit their transgression with the rod4 #f4 ,true1 they who sin through infirmity1 who1 conscious of their transgressions1 suffer themselves to be reproved1 repenting at once--for these the kingdom of ,christ has ready pity and forbearance1 commending them to acceptance and toleration 7,rom #ae2 ,gal #f1 #a2 #a ,cor #ac1 #g72 but that such vices be regarded generally lawful and normal--this will not do6 ,paul declares1 ,this is the will of ,god1 even your sanctification4 ,and he speaks of how ye ought to 444 please ,god4 ,his thought is3 ,some consider these sins a matter of little moment1 treat them as if the wind blew them away and ,god rather had pleasure in them as trivial affairs4 ,but this is not true4 ,while ,god really bears with the fallen sinner1 he would have us perceive our errors and strive to mend our lives and to abound more and more in righteousness4 ,his grace is not intended to cloak our shame1 nor should the licentious abuse the kingdom of ,christ as a shield for their knavery4 ,paul commands 7,gal #e1 #ac71 ,use not your freedom for an occasion to the flesh2 and ,peter 7#a ,pet #b1 #af71 ,as free1 and not using your freedom for a cloak of wickedness1 but as bondservants of ,god4 #g4 ,paul1 following the ,hebrew way of speaking1 has reference to chastity where he says your sanctification4 ,he terms the body holy when it is chaste1 chastity being1 in ,god's sight1 equivalent to holiness4 ,holiness1 in the ,old ,testament1 is a synonym for purity4 ,again1 holiness and purity are regarded as the same thing in ,first ,corinthians #g1 #ad3 ,else were your children unclean2 but now are they holy4 #h4 ,the nature of the holiness and purity whereof he speaks he makes plain himself in the words3 ,that ye abstain from fornication2 that each one of you know how to possess himself of his own vessel in sanctification and honor4 ,the apostle does not here prohibit matrimony1 but licentiousness1 and unchastity outside the marriage state4 ,he who is careful to keep his vessel--his body--chaste1 who does not commit adultery and is not guilty of whoredom--this man preserves his body in holiness and purity1 and properly is called chaste and holy4 ,the same thought is borne out in the succeeding verse3 ,not in the passion of lust in the lust of concupiscence1 even as the ,gentiles4 #i4 ,the ,gentiles1 who know not ,god1 give themselves up to all manner of uncleanness1 or disgraceful vices1 as ,paul records in ,romans #a1 #bi-ca4 ,not that all gentiles are guilty in that respect4 ,paul is not saying what all heathen do2 he merely states that with the gentiles such conduct is apparent1 and quite to be expected from people who know not ,god4 ,under such conditions1 one allows the sin to pass unreproved1 as does ,paul himself4 ,notwithstanding he censures them who consent to sin of this character when knowing better1 and who do not restrain the evil-doers4 ,rom #a1 #cb4 ,but in the case of ,christians1 when any fall into such sin they are to be reproved and the sin resisted2 the offense must not be allowed to pass as with the gentiles4 ,in the case of the latter the lust of concupiscence holds sway2 no restraints are exercised and the reins are given to lust1 so that its nature and passion are given free expression1 just as if this were a provision of nature1 when the fact is it is a pest to be healed1 a blemish to be removed4 ,but there is none to heal and deliver1 so the gentiles decay and go to ruin through evil lust4 ,lust of concupiscence would be1 with us1 evil lust4 ,the conclusion is simple3 ,that no man transgress and wrong his brother in the matter4 #aj4 ,in other words1 that no one take for himself what belongs to another1 or use the property of another for his own benefit1 which may be done by a variety of tricks4 ,to defraud in any matter is to seek gain at the expense of a neighbor4 ,on this latter subject much has been written elsewhere1 particularly in the little treatise on ,merchants and ,usury1 showing the great extent to which extortion is practiced and how charity is rarely observed4 ,it is on this topic that ,paul here would fix our attention4 ,third ,sunday ,in ,lent ,text3 ,ephesians #e1 #a-i4 #a ,be ye therefore imitators of ,god1 as beloved children2 #b and walk in love1 even as ,christ also loved you1 and gave himself up for us1 an offering and a sacrifice to ,god for an odor of a sweet smell4 #c ,but fornication1 and all uncleanness1 or covetousness1 let it not even be named among you1 as becometh saints2 #d nor filthiness1 nor foolish talking1 or jesting1 which are not befitting3 but rather giving of thanks4 #e ,for this ye know of a surety1 that no fornicator1 nor unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and ,god4 #f ,let no man deceive you with empty words3 for because of these things cometh the wrath of ,god upon the sons of disobedience4 #g ,be not ye therefore partakers with them2 #h for ye were once darkness1 but are now light in the ,lord3 walk as children of light #i 7for the fruit of the light is in all goodness and righteousness and truth74 ,,exhortation ,,to ,,be ,,imitators ,,of ,,god4 #a4 ,this is a letter of admonition1 instructing ,christians1 according to the plan underlying ,paul's epistles1 not to become sluggish and careless1 but by their deeds to evince their faith1 and honor and proclaim the ,word he has taught them2 for the sake of the gentiles and unbelievers1 that these may not take offense at the doctrine of ,christ4 #b4 ,to begin with1 having shown that we were made children of ,god through ,christ1 he admonishes us to be followers1 or imitators1 of the ,father1 as beloved children4 ,he employs the most endearing of terms--beloved children--to persuade us by the ,father's love to love even as we are loved4 ,but what manner of love has ,god manifested toward us8 ,it was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth2 that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful1 as ,christ mentions 7,mt #e1 #de7 in connection with his command to be perfect even as our ,father in heaven is perfect4 ,not only thus did ,god love us1 but in a special way3 he has given his ,son for us4 ,in addition to showering upon us both temporal and eternal blessings he has given his own self2 he has completely poured out himself for us1 with all he is1 with all he has1 with all he does1--and we were nothing but sinners1 unworthy creatures1 enemies and servants of the devil4 ,more than this would be beyond even his grace and power4 ,he who despises such glow of love1 which fills all heaven and earth and is beyond all power to comprehend it2 who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend--such a one is not likely ever to become godly or loving by such measures as laws or commandments1 instruction1 constraint or compulsion4 #c4 ,walk in love1 counsels the apostle4 ,he would have our external life all love4 ,but not the world's love is to be our pattern1 which seeks only its own advantage1 and loves only so long as it is the gainer thereby2 we must love even as ,christ loved1 who sought neither pleasure nor gain from us but gave himself for us1 not to mention the other blessings he bestows daily--gave himself as a sacrifice and offering to reconcile ,god unto ourselves1 so that he should be our ,god and we his children4 ,thus likewise should we give1 thus should we lend1 or even surrender our goods1 no matter whether friends claim them or enemies4 ,nor are we to stop there2 we must be ready to give our lives for both friends and enemies1 and must be occupied with no other thought than how we can serve others1 and how both our life and property can be made to minister to them in this life1 and this because we know that ,christ is ours and has given us all things4 ,to ,god for an odor of a sweet smell for a sweet-smelling savor4 #d4 ,this expression ,paul takes from the ,old ,testament4 ,there the temporal sacrifices are described as being a sweet-smelling savor unto ,god3 that is1 they were acceptable and well-pleasing to him2 but not1 as the ,jews imagined1 because of the value of the work or of the sacrifices in themselves4 ,for such thoughts they were chastised by the prophets often enough4 ,they were acceptable on the ground of the true sacrifice which they foreshadowed and encircled4 ,paul's thought is this3 ,the sacrifices of the ,old ,testament have passed4 ,now all sacrifices are powerless but that of ,christ himself2 he is the sweet-smelling savor4 ,this sacrifice is pleasing to ,god4 ,he gladly accepts it and would have us be confident it is an acceptable offering in our stead4 ,moreover1 there is no other sacrifice the ,christian ,church can offer for us4 ,the once-offered ,christ alone avails4 ,although1 following his example1 we present our bodies a sacrifice1 as taught in ,romans #ab1 #a1 yet we do not do so in behalf of ourselves or others2 that is the function of the one sacrifice alone--,christ4 ,therefore1 all sacrifices offered in the mistaken notion that they avail for us1 or even secure forgiveness of sin1 are wicked and unsavory4 ,but more of this elsewhere4 ,,sins ,,not ,,to ,,be ,,named ,,among ,,christians4 ,but fornication1 and all uncleanness1 or covetousness1 let it not even be named among you1 as becometh saints4 #e4 ,in naming uncleanness in addition to fornication1 the reference is to all sensual affections in distinction from wedded love4 ,they are too unsavory for him to mention by name1 though in ,romans #a1 #bd he finds it expedient to speak of them without disguise4 ,however1 also wedded love must be characterized by moderation among ,christians4 ,while there is a conjugal duty to be required by necessity1 it is for the very purpose of avoiding unchastity and uncleanness4 ,the ideal and perfect condition1 it is true1 would be cohabitation with a sole view to procreation2 however1 that is too high for attainment by all4 #f4 ,paul declares that the sin he indicates should not be named of the ,ephesians4 ,unquestionably1 among ,christians there will always be some infirm one to fall2 but we must labor diligently1 correcting1 amending and restraining4 ,we must not suffer the offense to go unchallenged1 but curtail and remedy it1 lest1 as remarked in the preceding lesson1 the heathen stumble1 saying3 ,christians tolerate such vices among themselves2 their conduct is not different from our own4 ,an occasional fall among ,christians must be borne with so long as right prevails in general1 and such things are neither tolerated nor taught1 but reproved and amended4 ,paul gives the counsel 7,gal #f1 #a7 that the brethren restore the fallen in a spirit of meekness2 and he blames the ,corinthians for not reproving them who sin4 #a ,cor #e1 #b4 ,a sin1 once punished1 is as if the sin did not exist2 it is no longer a matter of reproach4 #g4 ,likewise with covetousness3 we are to understand that it is not to be named of ,christians4 ,that is1 should one be covetous1 should one defraud another or contend with him about temporal advantage1 as evidently was true of the ,corinthians 7#a ,cor #f1 #a71 the offense must not be suffered to go unreproved and uncorrected4 ,the ,gospel must be carefully upheld and preserved among the multitude1 that our ministration be not blamed4 #b ,cor #f1 #c4 ,i make this point for the sake of those who1 so soon as they observe that all ,christians are not perfectly holy1 but will occasionally stumble and fall1 imagine there is no such thing as a ,christian and the ,gospel is impotent and fruitless4 ,just as if to be a ,christian meant the mountain already climbed and complete1 triumphant victory over sin6 ,the fact is1 it is rather a contest1 a battle4 ,wherever there is a contest1 or a battle1 some of the combatants will flee1 some will be wounded1 some will fall and some even be slain4 ,for warfare is not unaccompanied by disaster if it be real warfare4 #h4 ,the writer of the epistle goes on to assign the reason why it does not sound well to hear such things concerning ,christians--because they are saints and it behooves saints to be chaste and moderate1 and to practice and teach these virtues4 ,note1 he calls ,christians saints1 notwithstanding that in this life they are clothed with sinful flesh and blood4 ,doubtless the term is not applied in consequence of their good works1 but because of the holy blood of ,christ4 ,for ,paul says 7#a ,cor #f1 #aa73 ,but ye were washed1 but ye were sanctified1 but ye were justified in the name of the ,lord ,jesus ,christ1 and in the ,spirit of our ,god4 ,being holy1 we should manifest our holiness by our deeds4 ,though we are still weak1 yet we ought duly to strive to become chaste and free from covetousness1 to the glory and honor of ,god and the edifying of unbelievers4 ,nor filthiness1 nor foolish talking1 or jesting1 which are not befitting4 #i4 ,filthiness--scandalous talk--is unchaste language suggestive of fornication1 uncleanness and carnal sins4 ,it is common in taverns and generally found as accompaniment of gluttony1 drunkenness and gambling4 ,especially were the ,greeks frivolous and adepts in this respect1 as their poets and other writers attest4 ,what ,paul refers to in particular is the lewd conversation uttered in public without fear and self-restraint4 ,this will excite wicked thoughts and give rise to serious offenses1 especially with the young4 ,as he states elsewhere 7#a ,cor #ae1 #cc71 ,evil companionships communications corrupt good morals4 ,should there be any ,christians forgetful enough to so transgress1 the offense must be reproved2 otherwise it will become general and give the congregation an ill repute1 as if ,christians taught and tolerated it the same as the heathen4 ,,foolish ,,talking ,,and ,,jesting4 #aj4 ,by foolish talking is indicated the fables and tales and other lore in which the ,greeks particularly abound--a people who possess a special faculty for fiction of this sort4 ,similar are the tales commonly related by our women and maidens while spinning at the distaff1 also those which knaves are fond of relating4 ,here belong also worldly songs which either relate lewd matters or turn upon slippery1 frivolous themes4 ,such are ,the ,priest of ,kalenburg1 ,dietrich of ,berne and innumerable others4 #aa4 ,particularly unchristian is every kind of such buffoonery in the church when men are gathered to hear and learn the ,word of ,god4 ,but the practice is common where many come together4 ,even where at first things of a serious nature are discussed1 men soon pass to frivolous1 wanton1 foolish talk1 resulting in a waste of time and the neglect of better things4 ,for instance1 on the festival of ,easter1 foolish1 ridiculous stories have been introduced into the sermon to arouse the drowsy4 ,and at the ,christmas services1 the absurd pantomime of rocking a babe1 and silly declamations in rhyme1 have found vogue4 ,similarly the festivals commemorating the three holy kings1 the passion of ,christ1 ,dorothy and other saints were characterized4 #ab4 ,in this category should also be classed the legends of the saints and the confused mass of lies concerning miracles1 pilgrimages1 masses1 worship of saints1 indulgencies1 and so on1 which once dominated the pulpit4 ,yet these falsehoods are too gross to be called merely foolish4 ,they are not just frivolous lies merely destructive of good morals1 such as ,paul refers to here1 but they completely overthrow faith and the ,word of ,god1 making sainthood impossible4 ,such kind of jesting is altogether too serious4 ,those1 however1 who have seen into them treat them as lies of the same frivolous and abominable character as the fables or old women's tales mentioned by ,paul #a ,tim #d1 #g4 ,but while the latter are mere human tales which nobody believes1 which no one will place reliance on1 serving as mere occasion of merriment1 without becoming a source of general moral corruption1 an obstacle to improvement and a cause of cold1 indolent ,christianity1 the falsehoods of the pulpit are diabolical tales held as truth in all seriousness1 but a comedy for the devil and his angels4 #ac4 ,jesting has reference to those conversational expedients which pander to gaiety in the form of scandal2 they are called among us banter and badinage4 ,laughter1 mirth and gaiety is their purpose1 and we meet with them generally in society and high life4 ,among the heathen1 jesting was counted a virtue1 and therefore received the title eutrapelia by ,aristotle4 ,but ,paul calls it a vice among ,christians1 who certainly may find conversational expedients of a different kind1 such as will inspire a cheerful and joyous spirit in ,christ4 ,true1 ,christians are not all so pure but that some may err in this matter2 but the ,christian ,church does not command jesting1 nor suffer any member to abandon himself to the practice4 ,it reproves and prohibits it1 particularly in religious assemblies1 and in teaching and preaching4 ,for ,christ says 7,mt #ab1 #cf7 that at the last day men must give account of every idle1 unprofitable word they have spoken4 ,christians should be a very firm1 though courteous1 people4 ,courtesy should be coupled with seriousness1 and seriousness with courtesy1 according to the pattern of the life of ,christ supplied in the ,gospel4 ,which are not befitting4 #ad4 ,paul apparently would include in the catalog all unprofitable language of whatever name4 ,i would call those words unprofitable which serve not to further the faith nor to supply the wants of the body and preserve it4 ,we have enough else to talk about during this short lifetime1 if we desire to speak1 enough that is profitable and pleasant1 if we talk only of ,christ1 of love and of other essential things4 ,the apostle mentions the giving of thanks4 ,it should be our daily and constant employment to praise and thank ,god1 privately and publicly1 for the great and inexpressible treasures he has given us in ,christ4 ,but it appears that what is needful is relegated to the rear1 while objects of indifference are brought to the fore4 ,now1 mark you1 if ,paul will not tolerate banter and suggestive conversation among ,christians1 what would he say of the shameful backbiting which is heard whenever people meet1 though but two individuals8 ,yes1 what would be his judgment of those who in public preaching clinch and claw1 attack and calumniate each other8 ,,fruitless ,,christians ,,are ,,heathen4 ,for this ye know of a surety1 that no fornicator1 nor unclean person1 nor covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and ,god4 #ae4 ,hereby he declares in dry words that the man who does not exhibit the fruits of faith is a heathen under the name of a ,christian4 ,here is absolute condemnation in a word4 ,the whoremonger is a denier of the faith2 the unclean person is a denier of the faith2 the covetous individual is a denier of the faith3 all are rebellious1 perjured and faithless toward ,god4 ,paul tells ,timothy 7#a ,tim #e1 #h73 ,but if any provideth not for his own1 and specially his own household1 he hath denied the faith1 and is worse than an unbeliever4 ,how could he utter anything more severe1 more terrifying8 ,he begins1 ,for this ye know4 ,in other words3 ,doubt not2 do not find vain comfort in the thought that this is a jest or an aspersion4 ,a ,christian name1 and association with ,christians1 will count for nothing4 ,it will profit you as little as it profits the ,jews to be ,abraham's seed and disciples of ,moses4 ,christ's words 7,mt #g1 #ba7 concern every man3 ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven4 ,there must be performance2 faith must be manifested by works4 #af4 ,if the great fire of divine love which he uses as his first argument will not draw us1 then may the terrible threat of hell fire prove a sufficient incentive4 ,in other words1 if men follow not ,god1 walking in love and showing their faith by their deeds1 let them know they are not ,god's children1 not heirs in his kingdom1 and therefore are unquestionably heirs of the evil one in hell4 ,he who is unmoved by the threats of hell fire must truly be a stick or a stone2 indeed1 he must have a heart like an anvil1 as ,job says4 #ag4 ,the writer of the epistle passes unusually severe sentence upon the covetous man1 for he calls him an idolater1 or a worshiper of a false ,god4 ,plainly1 ,paul entertained special enmity against the covetous1 for in ,colossians #c1 #e he defines this sin in a similar manner4 ,his reasoning1 ,i judge1 is this3 ,all other sinners turn to use what they have and make it subservient to their lusts4 ,fornicators and the unclean make their bodies serve their pleasure4 ,the haughty employ property1 art1 reputation and men to secure honor to themselves4 ,the unhappy idolater alone is servant to his possessions2 his sin is to save1 guard and preserve property4 ,he dare not make use of it either for himself or for others1 but worships it as his god4 ,rather than touch his money1 he would suffer both the kingdom of ,god and of the world to perish4 ,he will not give a farthing to the support of a preacher or a schoolmaster for the sake of advancing ,god's kingdom4 ,because he places his confidence1 his trust1 in his money rather than in the living ,god1 whose promises concerning ample support are abundant1 his real ,god is his money1 and to call him an idolater is entirely just4 ,and1 in addition1 he must renounce heaven6 ,a shameful vice1 indeed6 ,o contemptible ,unbelief6 what a dangerous vice art thou6 ,,deception ,,by ,,empty ,,words4 ,let no man deceive you with empty words4 #ah4 ,this applies to those who gloss their unchastity over1 as if it were but a trivial sin4 ,and some have been even such vulgar teachers as to consider no unchastity evil except adultery1 and to accept it as a normal function1 like eating and drinking4 ,the ,greek philosophers and poets were of this class4 ,and ,terence says1 ,it is neither a sin nor a shame for a youth to commit fornication4 ,to obey such doctrine would be to know nothing of ,god and to live in the lust of concupiscence1 like the gentiles who know not ,god1 of whom we heard in the preceding lesson4 ,all arguments of this character are vain words2 they may fascinate the reason after a fashion2 yet they are vain and futile1 unable to profit their authors4 ,covetousness likewise has much false show and glitter4 ,when one defrauds another or seeks his own advantage to the injury of others1 his act is not at all called sin1 but cleverness1 economy and sagacity1 though meanwhile the poor must suffer want and even die of hunger4 ,such arguments are merely the specious and blind utterances of heathen1 contrary to ,christian love4 #ai4 ,but we have additional light upon this subject1 showing that because of such practices the wrath of ,god comes upon the unbelieving4 ,in ,first ,corinthians #aj1 #ah are cited numerous examples of punishment for the sin of fornication4 ,see also ,num #be4 ,again1 because of wantonness1 covetousness and unchastity1 the entire world was destroyed by the flood4 ,this is a severe utterance but true and indubitable4 ,for because of these things cometh the wrath of ,god upon the sons of disobedience4 ,sons of disobedience--in other words1 they who have fallen from the faith4 ,thus we see that he who does not show his faith by his deeds1 is accounted practically an infidel4 ,in fact1 he is worse than an infidel2 he is an apostate ,christian1 or an apostate from the faith4 ,therefore comes the wrath of ,god upon such1 even here on earth4 ,this is why we ,germans must suffer so much famine1 pestilence1 war and bloodshed to come upon us4 #bj4 ,among these idle chatterers and misleading teachers the sluggards and drones should beware of being classified1 who1 with better light than the heathen1 know full well that covetousness and unchastity are sin4 ,while they teach nothing to controvert this1 they notwithstanding trust for salvation in a faith barren of works1 on the ground that works cannot effect salvation4 ,they know full well that a faith barren of works is nothing1 is a false faith2 that fruit and good works must follow a genuine faith of necessity4 ,nevertheless they go on in carnal security1 without fear of the wrath and judgment of ,god1 who wants the old ,adam to be crucified1 and to find good fruit on good trees4 ,it is possible that ,st4 ,paul does not refer in this passage to those who1 like the heathen1 teach and maintain by specious arguments that unchastity is no sin2 nevertheless there is reason to apprehend that the reward of the heathen will be meted out to them likewise2 for they live like the heathen1 being strangers to both chastity and kindness4 ,and our apprehension is so much more justified because they have a better knowledge of the wrong they commit4 ,this is ,paul's standpoint when he asks 7,rom #b1 #c73 ,and reckonest thou this1 ,o man1 who judgest them that practice such things1 and doest the same1 that thou shalt escape the judgment of ,god8 ,after thy hardness and impenitent heart1 he adds1 thou treasurest up for thyself wrath4 ,be not ye therefore partakers with them2 for ye were once darkness1 but are now light in the ,lord4 #ba4 ,peter similarly counsels 7#a ,pet #d1 #c7 to let the time past of our lives suffice us to have wrought the will of the gentiles1 and no longer be partakers with them1 but live the rest of our time to the will of ,god4 ,while we were gentiles we knew not that all those things were sin1 because of the darkness of unbelief1 which prevented our knowing ,god4 ,but now we have become a light in the ,lord4 ,that is1 we have been so amply enlightened through ,christ that we not only know ,god and what he desires1 and understand what sin and wrong are1 but we are also able to light others1 to teach them what we know4 ,paul commends the ,philippians for being a light in the world1 among an evil and untoward generation4 ,phil #b1 #ae4 ,and1 similarly1 when we were gentiles we not only were darkened1 not only were ignorant and went astray1 but we were darkness itself1 leading others into the same condition by our words and deeds4 ,we have reason1 then1 to be thankful unto him who has called us out of darkness into his marvelous light 7#a ,pet #b1 #i71 and to walk as children of light4 ,for the fruit of the light ,spirit is in all goodness and righteousness and truth4 #bb4 ,since ,paul is speaking of light1 it would have been more to the point had he said fruit of the light1 in accordance with the ,latin version1 than fruit of the ,spirit1 the ,greek rendering4 ,and who knows but it may1 in the ,greek1 have been altered to harmonize with ,galatians #e1 #bb1 where ,paul speaks of the fruit of the ,spirit8 ,it matters little1 however2 evidently ,spirit and light are synonymous in this place4 ,goodness is the fruit of light1 or of the ,spirit1 as opposed to covetousness4 ,the ,christian is to be good2 that is1 useful1 gladly working his neighbor's good4 ,righteousness1 as fruit of the ,spirit among men--for the ,spirit also is righteous before ,god--is opposed to covetousness4 ,the ,christian must not take another's possessions by force1 trickery or fraud1 but must give to each his due1 his own1 even to the heathen authorities4 ,see ,rom #ac1 #a4 ,truth is the fruit of the ,spirit as opposed to hypocrisy and lies4 ,a ,christian is not only to be truthful in word1 but honest in life4 ,he should not bear the name without the works2 he cannot be a ,christian and yet live a heathenish life1 a life of unchastity1 covetousness and other vices4 ,fourth ,sunday ,in ,lent ,text3 ,galatians #d1 #ba-ca4 #ba ,tell me1 ye that desire to be under the law1 do ye not hear the law8 #bb ,for it is written1 that ,abraham had two sons1 one by the handmaid1 and one by the freewomen4 #bc ,howbeit the son by the handmaid is born after the flesh2 but the son by the freewoman is born through promise4 #bd ,which things contain an allegory3 for these women are two covenants2 one from mount ,sinai1 bearing children unto bondage1 which is ,hagar4 #be ,now this ,hagar is mount ,sinai in ,arabia1 and answereth to the ,jerusalem that now is3 for she is in bondage with her children4 #bf ,but the ,jerusalem that is above is free1 which is our mother4 #bg ,for it is written1 ,rejoice1 thou barren that bearest not2 ,break forth and cry1 thou that travailest not3 ,for more are the children of the desolate than of her that hath the husband4 #bh ,now we1 brethren1 as ,isaac was1 are children of promise4 #bi ,but as then he that was born after the flesh persecuted him that was born after the ,spirit1 so also it is now4 #cj ,howbeit what saith the scripture8 ,cast out the handmaid and her son2 for the son of the handmaid shall not inherit with the son of the freewoman4 #ca ,wherefore1 brethren1 we are not children of a handmaid1 but of the freewoman4 ,,the ,,children ,,of ,,promise4 ,this lesson is amply expounded in my commentary on the ,epistle to the ,galatians4 ,it is unnecessary to repeat the exposition here1 for it may be found and read there4 ,he who desires further information on the subject may read the postils on the epistle lesson for the ,sunday after ,christmas and that for ,new ,year's ,day4 ,there he will find all information4 ,thus will be obviated the necessity of repeating the discourse in various places4 ,fifth ,sunday ,in ,lent ,text3 ,hebrews #i1 #aa-ae4 #aa ,but ,christ having come a high priest of the good things to come1 through the greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this creation1 #ab nor yet through the blood of goats and calves1 but through his own blood1 entered in once for all into the holy place1 having obtained eternal redemption4 #ac ,for if the blood of goats and bulls1 and the ashes of a heifer sprinkling them that have been defiled1 sanctify unto the cleanness of the flesh3 #ad how much more shall the blood of ,christ1 who through the eternal ,spirit offered himself without blemish unto ,god1 cleanse your conscience from dead works to serve the living ,god8 #ae ,and for this cause he is the mediator of a new covenant1 that a death having taken place for the redemption of the transgressions that were under the first covenant1 they that have been called may receive the promise of the eternal inheritance4 ,,christ ,,our ,,great ,,high ,,priest4 #a4 ,an understanding of practically all of the ,epistle to the ,hebrews is necessary before we can hope to make this text clear to ourselves4 ,briefly1 the epistle treats of a two-fold priesthood4 ,the former priesthood was a material one1 with material adornment1 tabernacle1 sacrifices and with pardon couched in ritual2 material were all its appointments4 ,the new order is a spiritual priesthood1 with spiritual adornments1 spiritual tabernacle and sacrifices--spiritual in all that pertains to it4 ,christ1 in the exercise of his priestly office1 in the sacrifice on the cross1 was not adorned with silk and gold and precious stones1 but with divine love1 wisdom1 patience1 obedience and all virtues4 ,his adornment was apparent to none but ,god and possessors of the ,spirit1 for it was spiritual4 #b4 ,christ sacrificed not goats nor calves nor birds2 not bread2 not blood nor flesh1 as did ,aaron and his posterity3 he offered his own body and blood1 and the manner of the sacrifice was spiritual2 for it took place through the ,holy ,spirit1 as here stated4 ,though the body and blood of ,christ were visible the same as any other material object1 the fact that he offered them as a sacrifice was not apparent4 ,it was not a visible sacrifice1 as in the case of offerings at the hands of ,aaron4 ,then the goat or calf1 the flesh and blood1 were material sacrifices visibly offered1 and recognized as sacrifices4 ,but ,christ offered himself in the heart before ,god4 ,his sacrifice was perceptible to no mortal4 ,therefore1 his bodily flesh and blood becomes a spiritual sacrifice4 ,similarly1 we ,christians1 the posterity of ,christ our ,aaron1 offer up our own bodies4 ,rom #ab1 #a4 ,and our offering is likewise a spiritual sacrifice1 or1 as ,paul has it1 a reasonable service2 for we make it in spirit1 and it is beheld of ,god alone4 #c4 ,again1 in the new order1 the tabernacle or house is spiritual2 for it is heaven1 or the presence of ,god4 ,christ hung upon a cross2 he was not offered in a temple4 ,he was offered before the eyes of ,god1 and there he still abides4 ,the cross is an altar in a spiritual sense4 ,the material cross was indeed visible1 but none knew it as ,christ's altar4 ,again1 his prayer1 his sprinkled blood1 his burnt incense1 were all spiritual1 for it was all wrought through his spirit4 #d4 ,accordingly1 the fruit and blessing of his office and sacrifice1 the forgiveness of our sins and our justification1 are likewise spiritual4 ,in the ,old ,covenant1 the priest with his sacrifices and sprinklings of blood effected merely as it were an external absolution1 or pardon1 corresponding to the childhood stage of the people4 ,the recipient was permitted to move publicly among the people2 he was externally holy and as one restored from excommunication4 ,he who failed to obtain absolution from the priest was unholy1 being denied membership in the congregation and enjoyment of its privileges2 in all respects he was separated like those in the ban today4 #e4 ,but such absolution rendered no one inwardly holy and just before ,god4 ,something beyond that was necessary to secure true forgiveness4 ,it was the same principle which governs church discipline today4 ,he who has received no more than the remission1 or absolution1 of the ecclesiastical judge will surely remain forever out of heaven4 ,on the other hand1 he who is in the ban of the ,church is hellward bound only when the sentence is confirmed at a higher tribunal4 ,i can make no better comparison than to say that it was the same in the old ,jewish priesthood as now in the ,papal priesthood1 which1 with its loosing and binding1 can prohibit or permit only external communion among ,christians4 ,it is true1 ,god required such measures in the time of the ,jewish dispensation1 that he might restrain by fear2 just as now he sanctions church discipline when rightly employed1 in order to punish and restrain the evil-doer1 though it has no power in itself to raise people to holiness or to push them into wickedness4 #f4 ,but with the priesthood of ,christ is true spiritual remission1 sanctification and absolution4 ,these avail before ,god--,god grant that it be true of us--whether we be outwardly excommunicated1 or holy1 or not4 ,christ's blood has obtained for us pardon forever acceptable with ,god4 ,god will forgive our sins for the sake of that blood so long as its power shall last and its intercession for grace in our behalf1 which is forever4 ,therefore1 we are forever holy and blessed before ,god4 ,this is the substance of the text4 ,now that we shall find it easy to understand1 we will briefly consider it4 ,but ,christ having come a high priest of the good things to come4 #g4 ,the adornment of ,aaron and his descendants1 the high priests1 was of a material nature1 and they obtained for the people a merely formal remission of sins1 performing their office in a perishable temple1 or tabernacle4 ,it was evident to men that their absolution and sanctification before the congregation was a temporal blessing confined to the present4 ,but when ,christ came upon the cross no one beheld him as he went before ,god in the ,holy ,spirit1 adorned with every grace and virtue1 a true ,high ,priest4 ,the blessings wrought by him are not temporal--a merely formal pardon--but the blessings to come2 namely1 blessings which are spiritual and eternal4 ,paul speaks of them as blessings to come1 not that we are to await the life to come before we can have forgiveness and all the blessings of divine grace1 but because now we possess them only in faith4 ,they are as yet hidden1 to be revealed in the future life4 ,again1 the blessings we have in ,christ were1 from the standpoint of the ,old ,testament priesthood1 blessings to come4 ,through the greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this creation4 #h4 ,the apostle does not name the tabernacle he mentions2 nor can he1 so strange its nature6 ,it exists only in the sight of ,god1 and is ours in faith1 to be revealed hereafter4 ,it is not made with hands1 like the ,jewish tabernacle2 in other words1 not of this building4 ,the old tabernacle1 like all buildings of its nature1 necessarily was made of wood and other temporal materials created by ,god4 ,god says in ,isaiah #ff1 #a-b3 ,what manner of house will ye build unto me8444 ,for all these things hath my hand made1 and so all these things came to be4 ,but that greater tabernacle has not yet form2 it is not yet finished4 ,god is building it and he shall reveal it4 ,christ's words are 7,jn #ad1 #c71 ,and if ,i go and prepare a place for you4 ,nor yet through the blood of goats and calves1 but through his own blood1 entered in once for all into the holy place1 having obtained eternal redemption4 #i4 ,according to ,leviticus #af1 the high priest must once a year enter into the holy place with the blood of rams and other offerings1 and with these make formal reconciliation for the people4 ,this ceremony typified that ,christ1 the true ,priest1 should once die for us1 to obtain for us the true atonement4 ,but the former sacrifice1 having to be repeated every year1 was but a temporary and imperfect atonement2 it did not eternally suffice1 as does the atonement of ,christ4 ,for though we fall and sin repeatedly1 we have confidence that the blood of ,christ does not fall1 or sin2 it remains steadfast before ,god1 and the expiation is perpetual and eternal4 ,under its sway grace is perpetually renewed1 without work or merit on our part1 provided we do not stand aloof in unbelief4 ,for if the blood of goats and bulls1 and the ashes of a heifer1 etc4 #aj4 ,concerning the water of separation and the ashes of the red heifer1 read ,numbers #ai2 and concerning the blood of bulls and goats1 ,leviticus #af1 #ad-ae4 ,according to ,paul1 these were formal and temporal purifications1 as ,i stated above4 ,but ,christ1 in ,god's sight1 purifies the conscience of dead works2 that is1 of sins meriting death1 and of works performed in sin and therefore dead4 ,christ purifies from these1 that we may serve the living ,god by living works4 ,and for this cause he is the mediator of a new covenant testament1 etc4 #aa4 ,under the old law1 which provided only for formal1 or ritualistic1 pardon1 and restored to human fellowship1 sin and transgressions remained1 burdening the conscience4 ,it--the old law--did not benefit the soul at all1 inasmuch as ,god did not institute it to purify and safeguard the conscience1 nor to bestow the ,spirit4 ,it existed merely for the purpose of outward discipline1 restraint and correction4 ,so ,paul teaches that under the ,old ,testament dispensation man's transgressions remained1 but now ,christ is our ,mediator through his blood2 by it our conscience is freed from sin in the sight of ,god1 inasmuch as ,god promises the ,spirit through the blood of ,christ4 ,all1 however1 do not receive him4 ,only those called to be heirs eternal1 the elect1 receive the ,spirit4 #ab4 ,we find1 then1 in this excellent lesson1 the comforting doctrine taught that ,christ is he whom we should know as the ,priest and ,bishop of our souls2 that no sin is forgiven1 nor the ,holy ,spirit given1 by reason of works or merit on our part1 but alone through the blood of ,christ1 and that to those for whom ,god has ordained it4 ,this matter has been sufficiently set forth in the various postils4 ,palm ,sunday ,text3 ,philippians #b1 #e-aa4 #e ,have this mind in you1 which was also in ,christ ,jesus3 #f who1 existing in the form of ,god1 counted not the being on an equality with ,god a thing to be grasped1 #g but emptied himself1 taking the form of a servant1 being made in the likeness of men2 #h and being found in fashion as a man1 he humbled himself1 becoming obedient even unto death1 yea1 the death of the cross4 #i ,wherefore also ,god highly exalted him1 and gave unto him the name which is above every name2 #aj that in the name of ,jesus every knee should bow1 of things in heaven and things on earth and things under the earth1 #aa and that every tongue should confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father4 ,,christ ,,an ,,example ,,of ,,love4 #a4 ,here ,paul again presents to us as a powerful example of the celestial and eternal fire1 the love of ,christ1 for the purpose of persuading us to exercise a loving concern for one another4 ,the apostle employs fine words and precious admonitions1 having perceived the indolence and negligence displayed by ,christians in this matter of loving4 ,for this the flesh is responsible4 ,the flesh continually resists the willing spirit1 seeking its own interest and causing sects and factions4 ,although a sermon on this same text went forth in my name a few years ago1 entitled ,the ,twofold ,righteousness1 the text was not exhausted2 therefore we will now examine it word by word4 ,have this mind in you1 which was also in ,christ ,jesus4 #b4 ,you are ,christians2 you have ,christ1 and in him and through him all fullness of comfort for time and eternity3 therefore nothing should appeal to your thought1 your judgment1 your pleasure1 but that which was in the mind of ,christ concerning you as the source of your welfare4 ,for his motive throughout was not his own advantage2 everything he did was done for your sake and in your interest4 ,let men therefore1 in accord with his example1 work every good thing for one another's benefit4 ,who1 existing in the form of ,god1 counted not the being on an equality with ,god a thing to be grasped1 but emptied himself1 taking the form of a servant4 ,who1 being in the form of ,god1 thought it not robbery to be equal with ,god2 but made himself of no reputation1 and took upon him the form of a servant4 #c4 ,if ,christ1 who was true ,god by nature1 has humbled himself to become servant of all1 how much more should such action befit us who are of no worth1 and are by nature children of sin1 death and the devil6 ,were we similarly to humble ourselves1 and even to go beyond ,christ in humility--a thing1 however1 impossible--we should do nothing extraordinary4 ,our humility would still reek of sin in comparison with his4 ,suppose ,christ to humble himself in the least degree--but a hair's breadth1 so to speak--below the most exalted angels2 and suppose we were to humble ourselves to a position a thousand times more abased than that of the devils in hell2 yet our humility would not compare in the least with that of ,christ4 ,for he is an infinite blessing--,god himself--and we are but miserable creatures whose existence and life are not for one moment secure4 #d4 ,what terrible judgment must come upon those who fail to imitate the ineffable example of ,christ2 who do not humble themselves below their neighbors and serve them1 but rather exalt themselves above them6 ,indeed1 the example of ,christ may well terrify the exalted1 and those high in authority2 and still more the self-exalted4 ,who would not shrink from occupying the uppermost seat and from lording it over others when he sees the ,son of ,god humble and eliminate himself8 #e4 ,the phrase form of ,god does not receive the same interpretation from all4 ,some understand ,paul to refer to the divine essence and nature in ,christ2 meaning that ,christ1 though true ,god1 humbled himself4 ,while ,christ is indeed true ,god1 ,paul is not speaking here of his divine essence1 which is concealed4 ,the word he uses--morphe1 or forma--he employs again where he tells of ,christ taking upon himself the form of a servant4 ,form of a servant certainly cannot signify essence of a real servant--possessing by nature the qualities of a servant4 ,for ,christ is not our servant by nature2 he has become our servant from good will and favor toward us4 ,for the same reason divine form cannot properly mean divine essence2 for divine essence is not visible1 while the divine form was truly seen4 ,very well2 then let us use the vernacular1 and thus make the apostle's meaning clear4 #f4 ,form of ,god1 then1 means the assumption of a divine attitude and bearing1 or the manifestation of divinity in port and presence2 and this not privately1 but before others1 who witness such form and bearing4 ,to speak in the clearest possible manner3 ,divine bearing and attitude are in evidence when one manifests in word and deed that which pertains peculiarly to ,god and suggests divinity4 ,accordingly1 the form of a servant implies the assumption of the attitude and bearing of a servant in relation to others4 ,it might be better to render ,morphe tu dulu1 by the bearing of a servant1 that means1 manners of such character that whoever sees the person must take him for a servant4 ,this should make it clear that the passage in question does not refer to the manifestation of divinity or servility as such1 but to the characteristics and the expression of the same4 ,for1 as previously stated1 the essence is concealed1 but its manifestation is public4 ,the essence implies a condition1 while its expression implies action4 #g4 ,as regards these forms1 or manifestations1 a threefold aspect is suggested by the words of ,paul4 ,the essence may exist without the manifestation2 there may be a manifestation without the corresponding essence2 and finally1 we may find the essence together with its proper manifestation4 ,for instance1 when ,god conceals himself and gives no indication of his presence1 there is divinity1 albeit not manifest4 ,this is the case when he is grieved and withdraws his grace4 ,on the other hand1 when he discloses his grace1 there is both the essence and its manifestation4 ,but the third aspect is inconceivable for ,god1 namely1 a manifestation of divinity without the essence4 ,this is rather a trick of the devil and his servants1 who usurp the place of ,god and act as ,god1 though they are anything but divine4 ,an illustration of this we find in ,ezekiel #bh1 #b1 where the king of ,tyre is recorded as representing his heart1 which was certainly decidedly human1 as that of a god4 #h4 ,similarly1 the form1 or bearing1 of a servant may be considered from a threefold aspect4 ,one may be a servant and not deport himself as such1 but as a lord1 or as ,god2 as in the instance just mentioned4 ,of such a one ,solomon speaks 7,prov #bi1 #ba71 saying3 ,he that delicately bringeth up his servant from a child shall have him become a son at the last4 ,such are all the children of ,adam4 ,we who are rightly ,god's servants would be ,god himself4 ,this is what the devil taught ,eve when he said1 ,ye shall be as ,god4 ,gen #c1 #e4 ,again1 one may be a servant and conduct himself as one1 as all just and faithful servants behave before the world2 and as all true ,christians conduct themselves in ,god's sight1 being subject to him and serving all men4 ,thirdly1 one may be not a servant and yet behave as one4 ,for instance1 a king might minister to his servants before the world4 ,before ,god1 however1 all men being servants1 this situation is impossible with men2 no one has so done but ,christ4 ,he says at the supper 7,jn #ac1 #ac-ad73 ,ye call me1 ,teacher1 and1 ,lord3 and ye say well2 for so ,i am1 and yet ,i am among you as a servant4 ,and in another place 7,mt #bj1 #bh71 ,the ,son of man came not to be ministered unto1 but to minister4 #i4 ,from these explanations ,paul's meaning must have become clear4 ,his thought is3 ,christ was in the form of ,god2 that is1 both the essence and the bearing of ,deity were his4 ,he did not assume the divine form as he did that of a servant4 ,he was1 ,i repeat it2 he was in the form of ,god4 ,the little word was expresses that divinity was his both in essence and form4 ,the meaning is3 ,many assume and display an appearance of divinity1 but are not themselves actually divine2 the devil1 for instance1 and ,antichrist and ,adam's children4 ,this is sacrilege--the assumption of divinity by an act of robbery4 ,see ,rom #b1 #bb4 ,though the offender does not look upon such conduct as robbery1 it is none the less robbing divine honor1 and is so regarded by ,god and angels and saints1 and even by his own conscience4 ,but ,christ1 who had not come by divinity through arrogating it to himself1 but was divine by nature according to his very essence1 did not deem his divinity a thing he had grasped2 nor could he1 knowing divinity to be his very birthright1 and holding it as his own natural possession from eternity4 #aj4 ,so ,paul's words commend ,christ's essential divinity and his love toward us1 and at the same time correct all who falsely assume a divine form4 ,such are we all so long as we are the devil's members4 ,the thought is3 ,the devil's members all would be ,god1 would rob the divinity they do not possess2 and they must admit their action to be robbery1 for conscience testifies1 indeed must testify1 that they are not ,god4 ,though they may despise the testimony of conscience and fail to heed it1 yet the testimony stands1 steadfastly maintaining the act as not right--as a malicious robbery4 ,but the one man1 ,christ1 who did not assume the divine form but was in it by right and had a claim upon it from eternity2 who did not and could not hold it robbery to be equal with ,god2 this man humbled himself1 taking upon him the form of a servant--not his rightful form--that he by the power of his winning example1 might induce them to assume the bearing of servants who possessed the form and character of servants1 but who1 refusing to own them1 appropriated the appearance of divinity upon which they had no claim1 since the essence of divinity was forever beyond them4 #aa4 ,that some fail to understand readily this great text1 is due to the fact that they do not accept ,paul's words as spoken1 but substitute their own ideas of what he should have said1 namely3 ,christ was born true ,god and did not rob divinity1 etc4 ,the expression who1 existing in the form of ,god sounds1 in the ,greek and ,latin1 almost as if ,christ had merely borne himself as ,god1 unless particular regard be given to the words existing in1 which ,paul contrasts with the phrase took upon him4 ,christ took upon himself the form of a servant1 it is true1 but in that form was no real servant4 ,just so1 while dispensing with a divine appearance1 behind the appearance chosen was ,god4 ,and we likewise take upon ourselves the divine form1 but in the form we are not divine2 and we spurn the form of servants1 though that is what we are irrespective of appearance4 ,christ disrobes himself of the divine form wherein he existed1 to assume that of a servant1 which did not express his essential character2 but we lay aside the servant form of our real being and take upon ourselves1 or arrogate to ourselves1 the form of ,god to which we are not fitted by what we are in reality4 #ab4 ,they are startled by this expression also3 ,christ thought it not robbery to be equal with ,god4 ,now1 at first sight these words do not seem to refer solely to ,christ1 since even the devil and his own1 who continually aspire to equality with ,god1 do not think their action robbery in spite of the testimony of their conscience to the contrary4 ,but with ,paul the little word think1 or regard1 possesses a powerful significance1 having the force of perfect assurance4 ,similarly he says 7,rom #c1 #bh71 ,we reckon therefore that a man is justified by faith apart from the works of the law2 and 7#a ,cor #g1 #dj71 ,i think deem that ,i also have the spirit of ,god4 ,but the wicked cannot boast it no robbery when they dare take upon themselves the form of ,god2 for they know1 they are satisfied in themselves1 that they are not ,god4 ,christ1 however1 did not1 nor could he1 think himself not equal to ,god2 in other words1 he was confident of his equality with ,god1 and knew he had not stolen the honor4 ,paul's words are chosen1 not as an apology for ,christ1 but as a severe rebuke for those who arrogate to themselves the form of ,god against the protest of conscience that it is not their own but stolen4 ,the apostle would show how infinitely ,christ differs from them1 and that the divine form they would take by theft is ,christ's by right4 #ac4 ,paul does not use this expression1 however1 when he refers to ,christ's assumption of the servant form which is his1 not by nature1 but by assumption4 ,the words produce the impression that ,christ took by force something not his own4 ,paul should be expected to say3 ,he held it not robbery to assume the form of a servant4 ,why should he rather have chosen that form of expression in the first instance1 since ,christ did not assume the divine form1 but possessed it as his very own--yes1 laid it aside and assumed a form foreign to his nature8 ,the substance of the matter is that he who becomes a servant does not and cannot assume anything1 but only gives1 giving even himself4 ,hence there is no warrant here to speak of robbery or of a disposition to look upon the matter in this light4 ,on the other hand1 assumption of the divine form necessarily involves taking1 and altogether precludes giving4 ,hence there is warrant to speak of robbery in this connection1 and of men who so view it4 ,but this charge cannot be brought against ,christ4 ,he does not render himself guilty of robbery1 nor does he so view his relation1 as all others must do4 ,divinity is his by right1 and so is its appropriate form a birthright4 #ad4 ,thus1 it seems to me1 this text very clearly teaches that to have divine form is simply to assume in regard to others1 in word and deed1 the bearing of ,god and ,lord2 and that ,christ meets this test in the miraculous signs and life-giving words1 as the ,gospels contend4 ,he does not rank with the saints who lack the divine essence2 he has1 in addition to divine form1 the divine essence and nature4 ,on the other hand1 the servant1 or servile1 form implies acting toward others1 in word and deed1 like a servant4 ,thus ,christ did when he served the disciples and gave himself for us4 ,but he served not as the saints1 who are servants by nature4 ,service was1 with him1 something assumed for our benefit and as an example for us to follow1 teaching us to act in like manner toward others1 to disrobe ourselves of the appearance of divinity as he did1 as we shall see4 #ae4 ,unquestionably1 then1 ,paul proclaims ,christ true ,god4 ,had he been mere man1 what would have been the occasion for saying that he became like a man and was found in the fashion of other men8 and that he assumed the form of a servant though he was in form divine8 ,where would be the sense in my saying to you1 ,you are like a man1 are made in the fashion of a man1 and take upon yourself the form of a servant8 ,you would think ,i was mocking you1 and might appropriately reply3 ,i am glad you regard me as a man2 ,i was wondering if ,i were an ox or a wolf4 ,are you mad or foolish8 ,would not that be the natural rejoinder to such a foolish statement8 ,now1 ,paul not being foolish1 nor being guilty of foolish speech1 there truly must have been something exalted and divine about ,christ4 ,for when the apostle declares that he was made like unto other men1 though the fact of his being human is undisputed1 he simply means that the man ,christ was ,god1 and could1 even in his humanity1 have borne himself as divine4 ,but this is precisely what he did not do2 he refrained3 he disrobed himself of his divinity and bore himself as a mere man like others4 #af4 ,what follows concerning ,christ1 now that we understand the meaning of form of ,god and form of a servant1 is surely plain4 ,in fact1 ,paul himself tells us what he means by form of a servant4 ,first3 ,he makes the explanation that ,christ disrobed1 or divested himself2 that is1 appeared to lay aside his divinity in that he divested himself of its benefit and glory4 ,not that he did1 or could1 divest himself of his divine nature2 but that he laid aside the form of divine majesty--did not act as the ,god he truly was4 ,nor did he divest himself of the divine form to the extent of making it unfelt and invisible2 in that case there would have been no divine form left4 ,he simply did not affect a divine appearance and dazzle us by its splendor2 rather he served us with that divinity4 ,he performed miracles4 ,and during his suffering on the cross he1 with divine power1 gave to the murderer the promise of ,paradise4 ,lk #bc1 #dc4 ,and in the garden1 similarly1 he repelled the multitude by a word4 ,jn #ah1 #f4 ,hence ,paul does not say that ,christ was divested by some outside power2 he says ,christ made himself of no repute4 ,just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom1 but discards them for the purpose of serving the simple-minded who might fittingly serve him4 ,such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom4 #ag4 ,second3 ,christ assumed the form of a servant1 even while remaining ,god and having the form of ,god2 he was ,god1 and his divine words and works were spoken and wrought for our benefit4 ,as a servant1 he served us with these4 ,he did not require us to serve him in compensation for them1 as in the capacity of a ,lord he had a just right to do4 ,he sought not honor or profit thereby1 but our benefit and salvation4 ,it was a willing service and gratuitously performed1 for the good of men4 ,it was a service unspeakably great1 because of the ineffable greatness of the minister and servant--,god eternal1 whom all angels and creatures serve4 ,he who is not by this example heartily constrained to serve his fellows1 is justly condemned4 ,he is harder than stone1 darker than hell and utterly without excuse4 #ah4 ,third3 ,being made in the likeness of men4 ,born of ,mary1 ,christ's nature became human4 ,but even in that humanity he might have exalted himself above all men and served none4 ,but he forbore and became as other men4 ,and by likeness of men we must understand just ordinary humanity without special privilege whatever4 ,now1 without special privilege there is no disparity among men4 ,understand1 then1 ,paul says in effect3 ,christ was made as any other man who has neither riches1 honor1 power nor advantage above his fellows2 for many inherit power1 honor and property by birth4 ,so lowly did ,christ become1 and with such humility did he conduct himself1 that no mortal is too lowly to be his equal1 even servants and the poor4 ,at the same time1 ,christ was sound1 without bodily infirmities1 as man in his natural condition might be expected to be4 #ai4 ,fourth3 ,and being found in fashion as a man4 ,that is1 he followed the customs and habits of men1 eating and drinking1 sleeping and waking1 walking and standing1 hungering and thirsting1 enduring cold and heat1 knowing labor and weariness1 needing clothing and shelter1 feeling the necessity of prayer1 and having the same experience as any other man in his relation to ,god and the world4 ,he had power to avoid these conditions2 as ,god he might have demeaned and borne himself quite differently4 ,but in becoming man1 as above stated1 he fared as a human being1 and he accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self4 #bj4 ,fifth3 ,he humbled himself1 or debased himself4 ,in addition to manifesting his servant form in becoming man and faring as an ordinary human being1 he went farther and made himself lower than any man4 ,he abased himself to serve all men with the supreme service--the gift of his life in our behalf4 #ba4 ,sixth3 ,he not only made himself subject to men1 but also to sin1 death and the devil1 and bore it all for us4 ,he accepted the most ignominious death1 the death on the cross1 dying not as a man but as a worm 7,ps #bb1 #f72 yes1 as an arch-knave1 a knave above all knaves1 in that he lost even what favor1 recognition and honor were due to the assumed servant form in which he had revealed himself1 and perished altogether4 #bb4 ,seventh3 ,all this ,christ surely did not do because we were worthy of it4 ,who could be worthy such service from such a one8 ,obedience to the ,father moved him4 ,here ,paul with one word unlocks heaven and permits us to look into the unfathomable abyss of divine majesty and to behold the ineffable love of the ,fatherly heart toward us--his gracious will for us4 ,he shows us how from eternity it has been ,god's pleasure that ,christ1 the glorious one who has wrought all this1 should do it for us4 ,what human heart would not melt at the joy-inspiring thought8 ,who would not love1 praise and thank ,god and in return for his goodness1 not only be ready to serve the world1 but gladly to embrace the extremity of humility8 ,who would not so do when he is aware that ,god himself has such precious regard for him1 and points to the obedience of his ,son as the pouring out and evidence of his ,fatherly will4 ,oh1 the significance of the words ,paul here uses6 such words as he uses in no other place6 ,he must certainly have burned with joy and cheer4 ,to gain such a glimpse of ,god--surely this must be coming to the ,father through ,christ4 ,here is truly illustrated the truth that no one comes to ,christ except the ,father draw him2 and with what power1 what delicious sweetness1 the ,father allures6 ,how many are the preachers of the faith who imagine they know it all1 when they have received not even an odor or taste of these things6 ,how soon are they become masters who have never been disciples6 ,not having tasted ,god's love1 they cannot impart it2 hence they remain unprofitable babblers4 ,wherefore also ,god highly exalted him4 #bc4 ,as ,christ was cast to the lowest depths and subjected to all devils1 in obeying ,god and serving us1 so has ,god exalted him ,lord over all angels and creatures1 and over death and hell4 ,christ now has completely divested himself of the servant form--laid it aside4 ,henceforth he exists in the divine form1 glorified1 proclaimed1 confessed1 honored and recognized as ,god4 ,while it is not wholly apparent to us that all things are put in subjection to ,christ1 as ,paul says 7#a ,cor #ae1 #bg71 the trouble is merely with our perception of the fact4 ,it is true that ,christ is thus exalted in person and seated on high in the fullness of power and might1 executing everywhere his will2 though few believe the order of events is for the sake of ,christ4 ,freely the events order themselves1 and the ,lord sits enthroned free from all restrictions4 ,but our eyes are as yet blinded4 ,we do not perceive him there nor recognize that all things obey his will4 ,the last day1 however1 will reveal it4 ,then we shall comprehend present mysteries2 how ,christ laid aside his divine form1 was made man1 and so on2 how he also laid aside the form of a servant and resumed the divine likeness2 how as ,god he appeared in glory2 and how he is now ,lord of life and death1 and the ,king of ,glory4 ,this must suffice on the text4 ,for how we1 too1 should come down from our eminence and serve others has been sufficiently treated of in other postils4 ,remember1 ,god desires us to serve one another with body1 property1 honor1 spirit and soul1 even as his ,son served us4 ,,summer ,,part ,easter ,sunday ,text3 ,first ,corinthians #e1 #f-h4 #f ,your glorying is not good4 ,know ye not that a little leaven leaveneth the whole lump8 #g ,purge out the old leaven1 that ye may be a new lump1 even as ye are unleavened4 ,for our passover also hath been sacrificed1 even ,christ3 #h wherefore let us keep the feast1 not with old leaven1 neither with the leaven of malice and wickedness1 but with the unleavened bread of sincerity and truth4 ,,exhortation ,,to ,,walk ,,as ,,christians4#a ,footnote #a3 ,this and all the following sermons on the ,epistle ,texts were first printed in #aedj and #aedc and included in the ,epistle ,postil4 #a4 ,when ,god was about to lead the ,israelites out of ,egypt1 he commanded1 shortly before their departure1 that they should eat the ,passover the night they started2 and as a perpetual memorial of their redemption1 they were annually1 on the recurrence of the season1 to celebrate the feast of ,easter for seven days4 ,a specially urgent feature of the command was that on the first evening of the feast they must put out of their houses all leaven and leavened bread1 and during the seven days eat none but the unleavened bread1 or cakes4 ,hence the evangelists speak of the feast as the ,feast 7or ,days7 of ,unleavened ,bread4 ,mk #ad1 #a2 ,lk #bb1 #a4 #b4 ,paul1 in this lesson1 explains the figure in brief but beautiful and expressive words4 ,he is prompted to introduce the subject by the fact that in the preceding verses of this chapter he has been reproving the ,corinthians for their disposition to boast of the ,gospel and of ,christ while abusing such liberty unto unchastity and other sins4 ,he admonishes them that1 possessing the ,gospel and having become ,christians1 they ought1 as becomes ,christians1 to live according to the ,gospel1 avoiding everything not consistent with the faith and with ,christian character--everything not befitting them as new creatures4 #c4 ,so the apostle uses the figure of the ,paschal lamb and unleavened bread requisite at the ,jews' ,feast of the ,passover1 in his effort to point the ,corinthians to the true character and purpose of the ,new ,testament made with us in the kingdom of ,christ4 ,he explains what is the true ,paschal ,lamb and what the unleavened bread1 and how to observe the real ,passover1 wherein all must be new and spiritual4 ,in the joy and wealth of his mind he presents this analogy to remind them that they are ,christians and to consider what that means4 ,his meaning is3 ,being ,christians and ,god's true people1 and called upon to observe a ,passover1 you must go about it in the right way1 putting away from you all remaining leaven until it shall have been purged out utterly4 ,what ,paul means by leaven is told later in his phrase neither with the leaven of malice and wickedness2 he means whatever is evil and wicked4 ,everything foreign to ,christianity in both doctrine1 or faith1 and life1 is leaven4 ,from all this ,paul would have ,christians purge themselves with the same thoroughness with which the leaven was to be put away from their ,easter according to the law4 ,and1 holding to the figure1 he would have us observe our ,passover in the use of the sweet bread1 which1 in distinction from the leaven1 signifies sincerity and truth1 or a nature and life completely new4 #d4 ,the text1 then1 is but an admonition to upright ,christian works1 directed to those who have heard the ,gospel and learned to know ,christ4 ,this is what ,paul figuratively calls partaking of the true unleavened bread--or wafers1 or cakes4 ,we ,germans have borrowed our word cakes from the phraseology of the ,jewish ,church1 abbreviating oblaten1 wafers1 into fladen1 or cakes4 ,how else should we gentiles get the idea of cakes on ,easter1 when at our ,passover we1 by faith1 eat the ,paschal ,lamb1 ,christ8 ,we are admonished to partake of the true unleavened bread1 that life and conduct may accord with faith in ,christ1 whom we have learned to know4 ,paul's admonition begins3 ,know ye not that a little leaven leaveneth the whole lump8 #e4 ,this by way of introducing the succeeding admonitions4 ,leaven is a common figure with the apostle1 one he uses frequently1 almost proverbially2 employing it1 too1 in his epistle to the ,galatians 7ch4 #e1 #i74 ,christ1 also1 gives us a ,scripture parable of the leaven4 ,mt #ac1 #cc4 ,it is the nature of leaven that a small quantity mixed with a lump of dough will pervade and fill the whole lump until its own acid nature has been imparted to it4 ,this ,paul makes a figure of spiritual things as regards both doctrine and life4 #f4 ,in ,galatians #e1 #i he makes it more especially typify false doctrine4 ,for it is just as true that the introduction of an error in an article of faith will soon work injury to the whole and result in the loss of ,christ4 ,thus it was with the ,galatians4 ,the one thing insisted upon by the false apostles was circumcision1 though they fully intended to preach the ,gospel of ,christ4 ,such innovation will pursue its course with destructive sweep until even the uncontaminated part becomes worthless2 the once pure mass is wholly corrupted4 ,the apostle writes to the ,galatians 7ch4 #e1 #b73 ,behold1 ,i ,paul say unto you1 that1 if ye receive circumcision1 ,christ will profit you nothing4 ,again 7verse #d71 ,ye are severed from ,christ--ye are fallen away from grace4 ,but in this text he has reference more particularly to an erroneous idea concerning life and conduct4 ,in this instance it is likewise true that1 once the flesh be allowed any license1 and liberty be abused1 and that under the name of the ,gospel1 there is introduced a leaven which will speedily corrupt faith and conscience1 and continue its work until ,christ and the ,gospel are lost4 ,such would have been the fate of the ,corinthians had not ,paul saved them from it by this epistle admonishing and urging them to purge out the leaven of license2 for they had begun to practice great wantonness1 and had given rise to sects and factions which tended to subvert the one ,gospel and the one faith4 #g4 ,this is1 then1 wise counsel and serious admonition1 that faithful guard be maintained against the infusion or introduction into doctrine of what is false1 whether it pertains to works or faith4 ,the ,word of ,god1 faith and conscience are very delicate things4 ,the old proverb says3 ,non patitur jocum fama1 fides1 oculus2--,good reputation1 faith and the eye--these three will bear no jest4 ,just as good wine or precious medicines are corrupted by a single drop of poison or other impurity1 and the purer they are1 the more readily defiled and poisoned2 so1 also1 ,god's ,word and his cause will bear absolutely no alloy4 ,god's truth must be perfectly pure and clear1 or else1 it is corrupt and unprofitable4 ,and the worst feature of the matter is1 the sway and intrenchment of evil is so strong that it cannot be removed2 just as leaven1 however small the quantity1 added to the lump of dough1 soon penetrates and sours the whole lump1 while it is impossible to arrest its influence or once more to sweeten the dough4 #h4 ,the proposal of certain wise minds to mediate1 and effect a compromise1 between us and our opponents of the ,papacy1 is wrong and useless4 ,they would permit preaching of the ,gospel but at the same time retain the ,papistical abuses1 advocating that these errors be not all censured and rejected1 because of the weak2 and that for the sake of peace and unity we should somehow moderate and restrict our demands1 each party being ready to yield to the other and patiently bear with it4 ,while in such case no perfect purity can be claimed to exist1 the situation can be made endurable if discretion is used and trouble is taken to explain4 ,nay1 not so6 ,for1 as you hear1 ,paul would not mix even a small quantity of leaven with the pure lump1 and ,god himself has urgently forbidden it4 ,the slight alloy would thoroughly penetrate and corrupt the whole4 ,where human additions are made to the ,gospel doctrine in but a single point1 the injury is done2 truth is obscured and souls are led astray4 ,therefore1 such mixture1 such patchwork1 in doctrine is not to be tolerated4 ,as ,christ teaches 7,mt #i1 #af71 we must not put new cloth upon an old garment4 #i4 ,nor may we in our works and in our daily life tolerate the yielding to the wantonness of the flesh and at the same time boast the ,gospel of ,christ1 as did the ,corinthians1 who stirred up among themselves divisions and disorder1 even to the extent of one marrying his stepmother4 ,in such matters as these1 ,paul says1 a little leaven leavens and ruins the whole lump--the entire ,christian life4 ,these two things are not consistent with each other3 to hold to the ,christian faith and to live after the wantonness of the flesh1 in sins and vices condemned by the conscience4 ,paul elsewhere warns 7#a ,cor #f1 #i-aj73 ,be not deceived2 neither fornicators1 nor idolaters1 nor adulterers1 nor effeminate1 nor abusers of themselves with men1 nor thieves1 nor covetous1 nor drunkards1 nor revilers1 nor extortioners1 shall inherit the kingdom of ,god4 ,again 7,gal #e1 #ai-ba73 ,the works of the flesh are manifest 444 of which ,i forewarn you1 even as ,i did forewarn you1 that they who practice such things shall not inherit the kingdom of ,god4 #aj4 ,warrant is given here likewise for censuring and restraining the rash individuals who assert that men should not be terrified by the ,law1 nor surrendered to ,satan4 ,no6 it is our duty to teach men to purge out the old leaven2 we must tell them they are not ,christians1 but devoid of the faith1 when they yield to the wantonness of the flesh and wilfully persevere in sin against the warning of conscience4 ,we should teach that such sins are so much the more vicious and damnable when practiced under the name of the ,gospel1 under cover of ,christian liberty2 for that is despising and blaspheming the name of ,christ and the ,gospel3 and therefore such conduct must be positively renounced and purged out1 as irreconcilable with faith and a good conscience4 ,purge out the old leaven1 that ye may be a new lump1 even as ye are unleavened4 #aa4 ,if we are to be a new1 sweet lump1 ,paul says1 we must purge out the old leaven4 ,for1 as stated1 a nature renewed by faith and ,christianity will not admit of our living as we did when devoid of faith and in sin1 under the influence of an evil conscience4 ,we cannot consistently be a new lump and partake of the ,passover1 and at the same time permit the old leaven to remain3 for if the latter be not purged out1 the whole lump will be leavened and corrupted2 our previous sinful nature will again have supremacy and overthrow the faith1 the holiness upon which we have entered and a good conscience4 #ab4 ,paul does not here speak of leaven in general2 he commands to purge out the old leaven1 implying there may be good leaven4 ,doubtless he is influenced by respect for the words of the ,lord ,christ where 7,mt #ac1 #cc7 he likens the kingdom of heaven also to leaven4 ,in this latter case leaven cannot be bad in quality2 rather1 the object in mixing it with the lump is to produce good1 new bread4 ,reference is to the ,word of ,god1 or the preaching of the ,gospel1 whereby we are incorporated into the kingdom of ,christ1 or the ,christian ,church4 ,though the ,gospel appears to be mean1 is despicable and objectionable to the world1 yet such is its power that wherever introduced it spreads1 finding disciples in whom it works2 it transforms them1 giving to them its own properties1 even as leaven imparts its powers to the dough and causes it to rise4 ,but ,paul refers here to old1 inactive and worthless leaven4 ,he means teachings1 views1 or manner of life resulting from the ,old ,adam1 from flesh and blood1 and destructive of the pure1 new doctrine1 or a nature renewed by ,christianity4 ,later on he terms it the leaven of malice and wickedness1 and in the verse under consideration bids the ,corinthians be a new1 pure lump4 #ac4 ,note the apostle's peculiar words4 ,he enjoins purging out the old leaven1 assigning as reason the fact3 ,ye are a new and unleavened lump4 ,by a new unleavened lump he means that faith which clings to ,christ and believes in the forgiveness of sin through him2 for he immediately speaks of our ,passover3 ,christ1 sacrificed for us4 ,by this faith the ,corinthians are now purified from the old leaven1 the leaven of sin and an evil conscience1 and have entered upon the new life2 yet they are commanded to purge out the old leaven4 #ad4 ,now1 how shall we explain the fact that he bids them purge out the old leaven that they may be a new lump1 when at the same time he admits them to be unleavened and a new lump8 ,how can these ,corinthians be as true1 unleavened wafers1 or sweet dough1 when they have yet to purge out the old leaven8 ,this is an instance of the ,pauline and apostolic way of speaking concerning ,christians and the kingdom of ,christ2 it shows us what the condition really is4 ,it is a discipline wherein a new1 ,christian life is entered upon through faith in ,christ the true ,passover2 hence1 ,easter is celebrated with sweet1 unleavened bread4 ,but at the same time something of the old life remains1 which must be swept out1 or purged away4 ,however1 this latter is not imputed1 because faith and ,christ are there1 constantly toiling and striving to thoroughly purge out whatever uncleanness remains4 #ae4 ,through faith we have ,christ and his purity perfectly conferred upon ourselves1 and we are thus regarded pure2 yet in our own personal nature we are not immediately made wholly pure1 without sin or weakness4 ,much of the old leaven still remains1 but it will be forgiven1 not be imputed to us1 if only we continue in faith and are occupied with purging out that remaining impurity4 ,this is ,christ's thought when he says to his disciples 7,jn #ae1 #c71 ,already ye are clean because of the word which ,i have spoken unto you1 and in the same connection he declares that the branches in him must be purged that they may bring forth more fruit4 ,and to ,peter--and to others--he says 7,jn #ac1 #aj71 ,he that is bathed needeth not save to wash his feet1 but is clean every whit3 and ye are clean1 but not all4 ,these passages1 as is also stated elsewhere1 teach that a ,christian by faith lays hold upon the purity of ,christ1 for which reason he is also regarded pure and begins to make progress in purity2 for faith brings the ,holy ,spirit1 who works in man1 enabling him to withstand and to subdue sin4 #af4 ,they are to be censured according to whose representations and views a ,christian ,church is to be advocated which should be in all respects without infirmity and defect1 and who teach that1 when perfection is not in evidence1 there is no such thing as the ,church of ,christ nor as true ,christians4 ,many erring spirits1 especially strong pretenders to wisdom1 and precocious1 self-made saints1 immediately become impatient at sight of any weakness in ,christians who profess the ,gospel faith2 for their own dreams are of a ,church without any imperfections1 a thing impossible in this earthly life1 even they themselves not being perfect4 #ag4 ,such1 we must know1 is the nature of ,christ's office and dominion in his ,church that though he really does instantaneously1 through faith1 confer upon us his purity1 and by the ,spirit transforms our hearts1 yet the work of transformation and purification is not at once completed4 ,daily ,christ works in us and purges us1 to the end that we grow in purity daily4 ,this work he carries on in us through the agency of the ,word1 admonishing1 reproving1 correcting and strengthening2 as in the case of the ,corinthians through the instrumentality of ,paul4 ,christ also uses crosses and afflictions in effecting this end4 ,he did not come to toil1 to suffer and to die because he expected to find pure and holy people4 ,purity and holiness for us he has acquired in his own person to perfection1 inasmuch as he was without sin and perfectly pure from the moment he became man1 and this purity and holiness he communicates to us in their flawless perfection in so far our faith clings to him4 ,but to attain personal purity of such perfection requires a daily effort on the part of ,christ1 until the time shall have come that he has wrought in us a flawless perfection like his own4 ,so he has given us his ,word and his ,spirit to aid us in purging out the remaining old leaven1 and in holding to our newly-begun purity instead of lapsing from it4 ,we must retain the faith1 the ,spirit and ,christ2 and this1 as before said1 we cannot do if we give place to the old carnal disposition instead of resisting it4 #ah4 ,note1 one thing the text teaches3 ,even the saints have weakness1 uncleanness and sin yet to be purged out1 but it is not imputed unto them because they are in ,christ and occupied in purging out the old leaven4 #ai4 ,another thing1 it teaches what constitutes the difference between the saints and the unholy1 for both are sinful2 it tells the nature of sins despite the presence of which saints and believers are holy1 retaining grace and the ,holy ,spirit1 and also what sins are inconsistent with faith and grace4 #bj4 ,the sins remaining in saints after conversion are various evil inclinations1 lusts and desires natural to man and contrary to the ,law of ,god4 ,the saints1 as well as others1 are conscious of these sins1 but with this difference3 they do not permit themselves to be overcome thereby so as to obey the sins1 allowing them free course2 they do not yield to1 but resist1 such sins1 and1 as ,paul expresses it here1 incessantly purge themselves therefrom4 ,the sins of the saints1 according to him1 are the very ones which they purge out4 ,those who obey their lusts1 however1 do not do this1 but give rein to the flesh1 and sin against the protest of their own consciences4 ,they who resist their sinful lusts retain faith and a good conscience1 a thing impossible with those who fail to resist sin and thus violate their conscience and overthrow their faith4 ,if you persist in that which is evil regardless of the voice of conscience1 you cannot say1 nor believe1 that you have ,god's favor4 ,so then1 the ,christian necessarily must not yield to sinful lusts4 #ba4 ,the ,holy ,spirit is given for the very purpose of opposing sin and preventing its reign4 ,paul says 7,gal #e1 #ag73 ,for the flesh lusteth against the ,spirit1 and the ,spirit against the flesh 444 that ye may not do the things that ye would4 ,and again 7,rom #h1 #ac73 ,if by the ,spirit ye put to death the deeds of the body1 ye shall live4 ,also 7,rom #f1 #ab73 ,let not sin therefore reign in your mortal body1 that ye should obey the lusts thereof4 ,for our passover also hath been sacrificed1 even ,christ4 ,for even ,christ our ,passover is sacrificed for us4 #bb4 ,here ,paul assigns his reason for the statement just made--,ye are unleavened4 ,they are a new1 unleavened or sweet lump1 not because of any merit on their part1 not because of their own holiness or worthiness1 but because they have faith in ,christ as the ,passover sacrificed for them4 ,this sacrifice makes them pure and holy before ,god4 ,they are no more the old leaven they were when out of ,christ4 ,by this sacrifice they are reconciled with ,god and purified from sin4 #bc4 ,likewise for us ,god institutes a new ordinance1 a new festival4 ,the old has given place to something wholly new4 ,a different and better ,passover sacrifice succeeds that of the ,jews4 ,the ,jews had annually to partake of their offered sacrifice1 but they were not thereby made holy nor pure from sin4 ,theirs was a sign or earnest of the true ,passover to come1 the ,passover promised by ,god1 in the shed blood of which we are washed from sin and wholly healed--a ,passover the partaking whereof we must enjoy by faith4 ,we have now one perpetual and eternal ,easter festival1 wherein faith is nourished1 satisfied and gladdened2 in other words1 we receive remission of sins and comfort and strength through this our ,passover1 ,christ4 #bd4 ,the meaning of the phrase sacrificed for us has been explained in the sermon on the ,passion of ,christ4 ,two thoughts are there presented3 ,first1 necessity of considering the greatness and terror of the wrath of ,god against sin in that it could be appeased and a ransom effected in no other way than through the one sacrifice of the ,son of ,god4 ,only his death and the shedding of his blood could make satisfaction4 ,and we must consider also that we by our sinfulness had incurred that wrath of ,god and therefore were responsible for the offering of the ,son of ,god upon the cross and the shedding of his blood4 ,well may we be terrified because of our sins1 for ,god's wrath cannot be trivial when we are told no sacrifice save alone the ,son of ,god can brave such wrath and avail for sin4 ,do you imagine yourself able to endure that wrath of ,god1 or to withstand it if you will not consider this and accept it8 #be4 ,the second thought presented in the sermon mentioned is1 the necessity of recognizing the inexpressible love and grace of ,god toward us4 ,only so can the terrified heart of man regain comfort4 ,it must be made aware why ,god spared not his own ,son but offered him a sacrifice upon the cross1 delivered him to death2 namely1 that his wrath might be lifted from us once more4 ,what greater love and blessing could be shown8 ,the sacrifice of ,christ is presented to us to give us sure comfort against the terrors of sin4 ,for we may perceive and be confident that we shall not be lost because of our sins when ,god makes such a sacrifice the precious pledge to us of his favor and promised salvation4 ,therefore1 though your sins are great and deserve the awful wrath of ,god1 yet the sacrifice represented by the death of the ,son of ,god is infinitely greater4 ,and in this sacrifice ,god grants you a sure token of his grace and the forgiveness of your sins4 ,but that forgiveness must be apprehended by the faith which holds fast the declaration1 ,christ our ,passover is sacrificed for us4 ,by this promise must faith be comforted and strengthened4 ,wherefore let us keep the feast1 not with old leaven1 neither with the leaven of malice and wickedness1 but with the unleavened bread of sincerity and truth4 #bf4 ,having1 then1 a ,paschal ,lamb and a true ,easter1 let us rightly value them4 ,let us observe the festival with the gladness it ought to inspire4 ,let us no longer eat the old leaven1 but true wafers and paschal cakes4 ,where the ,paschal ,lamb is1 there must be the unleavened bread4 ,the former is ,christ sacrificed for us4 ,to this sacrifice we can add nothing2 we can only receive and enjoy it by faith1 recognizing it as a gift to us4 ,however1 possessing the ,paschal ,lamb1 it is incumbent upon us to partake also of the sweet festal bread2 in other words1 while embracing the faith of the ,passover1 we are to maintain the true doctrine of the ,gospel1 illustrating it by the godly example of our own lives4 ,we should live an eternal ,easter life1 as it were1 to carry out ,paul's analogy1 a life wherein we1 as justified1 sanctified and purified people1 continue in peace and the joy of the ,holy ,spirit1 so long as we remain on earth4 #bg4 ,in this verse1 as in the preceding one1 ,paul contrasts the leaven and the unleavened bread4 ,he makes leaven a general term for everything which proceeds from flesh and blood and an unrenewed sinful nature1 but classifies it under two heads--the leaven of malice and the leaven of wickedness4 ,by malice we understand the various open vices and sins which represent manifest wrong to ,god and our neighbor4 ,wickedness stands for those numerous evil tricks1 those nimble1 subtle1 venomous artifices practiced upon ,christian doctrine and the ,word of ,god with intent to corrupt and pervert them1 to mislead hearts from the true meaning thereof4 ,paul warns 7#b ,cor #aa1 #c73 ,but ,i fear1 lest by any means1 as the serpent beguiled ,eve in his craftiness1 your minds should be corrupted from the simplicity and the purity that is toward ,christ4 ,under wickedness comes also such evils as hypocrisy and other false1 deceptive dealing practiced in the name of ,god by way of adorning and covering the sin2 false teaching and deceptive action passed off as right1 proper and ,christian4 ,such wickedness ,christ terms the leaven of the ,pharisees and the leaven of ,herod4 ,mk #h1 #ae4 ,this sort of leaven1 particularly1 we have in the world to an unspeakable extent in this last and worst of times4 #bh4 ,to the leaven of malice and of wickedness1 ,paul opposes the leaven of sincerity and truth4 ,to be sincere is to live and act in an upright ,christian way1 prompted by a faithful1 godly heart1 a heart kindly disposed to all and meditating wrong and injury to none2 and to deal as you would be dealt with4 ,to be true is to refrain from false and crafty dealing1 from deceit and roguery1 and to teach and live in probity and righteousness according to the pure ,word of ,god4 ,truth and sincerity must prevail and be in evidence with ,christians1 who have entered upon a relation and life altogether new2 they should celebrate the new ,easter festival by bringing faith and doctrine and life into accord with it4 ,easter ,monday ,text3 ,acts #aj1 #cd-dc4 #cd ,and ,peter opened his mouth1 and said3 ,of a truth ,i perceive that ,god is no respecter of persons3 #ce but in every nation he that feareth him1 and worketh righteousness1 is acceptable to him4 #cf ,the word which he sent unto the children of ,israel1 preaching good tidings of peace by ,jesus ,christ 7he is ,lord of all7--#cg that saying ye yourselves know1 which was published throughout all ,juda1 beginning from ,galilee1 after the baptism which ,john preached2 #ch even ,jesus of ,nazareth1 how ,god anointed him with the ,holy ,spirit and with power3 who went about doing good1 and healing all that were oppressed of the devil2 for ,god was with him4 #ci ,and we are witnesses of all things which he did both in the country of the ,jews1 and in ,jerusalem2 whom also they slew1 hanging him on a tree4 #dj ,him ,god raised up the third day1 and gave him to be made manifest1 #da not to all the people1 but unto witnesses that were chosen before of ,god1 even to us1 who ate and drank with him after he rose from the dead4 #db ,and he charged us to preach unto the people1 and to testify that this is he who is ordained of ,god to be the ,judge of the living and the dead4 #dc ,to him bear all the prophets witness1 that through his name every one that believeth on him shall receive remission of sins4 ,,the ,,blessings ,,of ,,christ',s ,,resurrection4 #a4 ,this sermon ,peter preached to ,cornelius1 the ,cesarean centurion1 a gentile but a believer1 and to the centurion's assembled friends1 ,peter having been summoned by ,cornelius and having responded to the call in obedience to a revelation and to the ,holy ,spirit's command1 as related in the preceding verses of the chapter4 ,it is an excellent sermon and bears strong testimony to ,christ's resurrection4 ,as should ever be the case with the sermons of apostles and preachers of the ,gospel1 it is not only a historical record of ,christ's life1 death and resurrection1 but portrays the power and blessing thereof4 ,the entire sermon being easily understood without explanation--for it is itself an exposition of the article on ,christ's resurrection--we will go over it but briefly4 #b4 ,first1 ,peter begins with the inception of the preaching of the ,gospel of ,christ1 suggesting how it was promised in the ,scriptures1 being declared by the prophets1 that ,christ should come with a new doctrine1 confirming it by miracles2 also that he must suffer and die and rise from the dead1 establishing thus a new kingdom2 and how the promise was fulfilled4 ,for confirmation of his words ,peter appeals to his hearers1 reminding them of their own knowledge that such was the promise of the ,scriptures1 and that the message has gone forth1 not being uttered secretly1 in a corner1 but being proclaimed throughout all ,judea2 and how ,john the ,baptist had shortly before testified he was sent as ,christ's herald to prepare his way by directing and leading the people to ,christ1 etc4 ,,the ,,gospel ,a ,,doctrine ,,of ,,peace4 #c4 ,then ,peter explains this new ,gospel message as the doctrine of peace1 the peace proclamation commanded of ,god2 in other words1 salvation and every good thing4 ,the apostle portrays it as a comforting message1 a ,gospel of joy and grace1 a message not accusing1 threatening and terrifying with a vision of ,god's wrath for our sin1 as did ,moses with his doctrine of the ,law4 ,peter offers to the hitherto terrified1 ,god's favor1 remission of sins and eternal life4 ,similarly1 of old did the prophets prophesy of this ,gospel1 calling it the message of peace4 ,peter's language is borrowed from them4 ,for instance1 ,zechariah prophesies 7ch4 #i1 #aj71 ,he shall speak peace unto the nations4 ,and ,isaiah 7ch4 #eb1 #g71 ,how beautiful upon the mountains are the feet of him that bringeth good tidings1 that publisheth peace6 ,paul offers the same thought 7,eph #b1 #ag71 ,and he came and preached peace to you that were far off1 and peace to them that were nigh4 ,a delightful message is this in which ,god recalls his wrath and1 as ,paul says 7#b ,cor #e1 #ah-bj71 reconciles us unto himself1 having commanded the ,gospel to be preached to the world for that very purpose1 and the office of preaching to be called the ministry of reconciliation2 and ,god admonishes us to be reconciled unto himself1 to be his friends1 that we may from him receive grace and every good thing4 #d4 ,second3 ,peter declares what the ,gospel message records concerning ,christ3 what he has wrought and the nature of his office--how he preached and worked miracles in the service1 and for the relief1 of all men2 what thanks and reward his own people accorded him1 in that they nailed him to the cross and put him to death2 that nevertheless ,christ was not destroyed by the power of the world nor overcome by death1 but even retained his freedom1 showing himself after death and letting his voice be heard2 and that he is now exalted ,lord and ,judge over all4 ,,the ,,article ,,of ,,faith ,,on ,,the ,,resurrection4 #e4 ,here are comprised in a few words the entire history of the ,gospel1 and the articles of the ,christian faith2 but particularly does ,peter deal with the article of the resurrection1 the fact that ,christ has1 in his own person1 completely overcome death and reigns eternal ,king and ,lord of life4 ,in proof of the truth of this article1 the apostle adduces the fact of ,christ's manifesting himself alive to his disciples1 eating and drinking with them and appointing them special witnesses to these things as men to whom the doctrine had been proven1 had been established by actual sight of the miracles4 #f4 ,third3 ,peter states the item of chief importance in the article1 the blessing resulting to us4 ,he explains first why ,christ suffered all these things1 and how the ,gospel was to be published and received2 ,christ's motive in it all was not his advantage but our good4 ,before we could know the truth and be blessed1 it was necessary that the message be preached4 ,god commanded the apostles1 ,peter says1 to preach the ,gospel in all the world that all men might know it2 and thus the blessing is brought to men through the public office of the ministry4 #g4 ,fourth3 ,our obligation concerning the message brought to us1 and what it works in ourselves1 is indicated in these concluding words of ,peter's sermon3 ,to him bear all the prophets witness1 that through his name every one that believeth on him shall receive remission of sins4 #h4 ,this verse constitutes the principal theme of the sermon4 ,it is one of the greatest in the writings of the apostles4 ,it contains the vital element of the ,gospel message1 teaching how we may appropriate its blessing1 how obtain what it offers1 namely1 by faith2 faith lays hold of what is offered us in the ,gospel4 ,the message is preached that we may receive and retain it4 ,through the ,word the blessing is pronounced our own--it is offered to1 or given1 us2 but by faith we receive it1 make it our own1 permit it to work in us4 #i4 ,this power and work in us is called by ,peter remission of sins4 ,this is the blessing1 the possession1 conferred through the preaching of the doctrine of ,christ1 or the articles of faith1 particularly the articles of the resurrection4 ,the meaning of the new message of comfort1 the new declaration of peace1 is that ,christ1 through his resurrection1 has in himself conquered our sin and death1 has turned away the wrath of ,god and procured grace and salvation2 that he has commanded forgiveness to be preached unto us1 desiring us to believe he gives it and confidently to receive it through faith4 #aj4 ,faith must be of such character as to apprehend and hold fast the truth ,peter declares in this verse4 ,it must say in his name4 ,that is1 must ascribe to ,christ alone the entire agency1 merit and power responsible for remission of sins2 must believe we have forgiveness1 not through our own worthiness1 but for ,christ's sake alone2 must believe that by virtue of ,christ's resurrection we obtain remission of sins1 every namable element not from ,christ being completely excluded1 and the honor given to him alone4 ,what does the work1 the ability1 of all mankind amount to when it comes to accomplishing or meriting a thing of such magnitude as remission of sins and redemption from death and eternal wrath8 ,how will it compare with the death and shed blood of the ,son of ,god1 with the power of his resurrection8 ,how will it divide honors with him in having merit to secure remission of sin and redemption from death8 ,the efficacy of ,christ's death and blood alone ,god would have preached in all the world and accepted by mankind4 ,therein he rejects the boasting of the ,jews and of all aspirers to holiness through their own works1 teaching them they cannot obtain his favor through the ,law1 or by their own efforts4 ,in ,christ's name alone is remission of sins received1 and that through faith4 #aa4 ,salvation through ,christ1 according to ,peter1 was before that time proclaimed in the ,scriptures1 being declared by all the prophets4 ,this is truly strong testimony adduced by the apostle2 the ,jewish people certainly ought to believe their own prophets unless they wilfully are hardened and lost4 ,much more should we gentiles have faith in ,christ's atonement1 being obliged to confess that not in any wise have we done aught that such grace should be offered and given to us4 ,we certainly ought to be honest enough to honor ,christ to the extent of believing the apostles1 in fact the ,scriptures entire4 ,we ought to be ashamed to doubt or question the fact of forgiveness of sins and justification before ,god through ,christ alone1 to which all ,scripture testifies4 ,if we are honest with ourselves1 we must confess it the truth1 or secure forgiveness of sins or be justified before ,god by our own works4 #ab4 ,now we have heard what is the substance1 the chief doctrine1 of the ,scriptures1 the teaching to which all portions lead2 namely1 to teach and confirm the article of faith3 we have remission of sins for ,christ's sake1 through faith4 ,we have heard that such was the faith of the fathers1 the prophets and all saints1 from the beginning of the world1 and later was the doctrine preached by ,christ himself1 and also the doctrine of the apostles1 who were commanded to publish it to the world4 ,to this day the same doctrine prevails1 and it will until the end be unanimously accepted by the whole ,christian ,church1 with the exception of our present opponents4 ,the ,christian ,church has ever1 as a unit1 believed1 confessed and contended for this article1 the article maintaining that only in the name of the ,lord ,christ is remission of sin obtained2 and in this faith its members have been justified before ,god and saved4 ,thus by such testimony is the foundation of our doctrine laid sufficiently firm2 that article was with power contended for1 defended and established long before our time4 #ac4 ,he who inquires1 who would know exactly1 what the ,christian ,church ever holds and teaches1 especially concerning the all-important article of justification before ,god1 or the forgiveness of sins1 over which there has always been contention1 has it here plainly and exactly in this text4 ,here is the unwavering testimony of the entire ,church from the beginning4 ,it is not necessary1 then1 to dispute about the doctrine any more4 ,no one can name any just reason1 or have any excuse1 for doubts on the subject2 or reasonably wait for further determinations of investigating councils4 ,in this text we see that the reliability of the article of faith has long ago been proven1 even in ancient time1 by the ,church of the primitive fathers1 of the prophets and the apostles4 ,a solid foundation is established1 one all men are bound to believe and maintain at the risk of their eternal salvation1 whatever councils may establish1 or the world advance and determine1 to the contrary4 ,indeed1 the sentence has been declared to us2 we are commanded to shun every other doctrine that may be believed1 taught or ordained4 ,paul says 7,gal #a1 #h73 ,but though we1 or an angel from heaven1 should preach unto you any gospel other than that which we preached unto you1 let him be anathema4 #ad4 ,you see now against what the ,papacy with all its adherents blusters and rages1 and how they are to be regarded who refuse to hear and to tolerate the article ,peter here advances and confirms by the testimony of all the prophets and of the ,scriptures entire2 who cease not to persecute godly and innocent ones for their acceptance of this article of faith1 under the pretense of being themselves the ,church and of magnifying its name to the utmost while opposing us1 though at the same time their doctrine1 faith and deeds openly testify against them1 proclaiming their belief and teaching to be contrary to the testimony of all the prophets and of the entire ,church4 ,by no means can they be the ,church who so rashly contradict ,peter and the ,scriptures1 who even trample under foot1 in his ,word1 ,christ himself1 the ,head4 ,rather1 they must be wicked devils1 a miserable rabble1 the worst enemies of the ,christian ,church2 more wicked and pernicious than heathen or ,turks4 #ae4 ,lastly3 ,peter1 by way of proving conclusively to the world that this one ,lord1 as he names him1 ,jesus of ,nazareth1 is the true ,messiah promised of old in the ,scriptures1 says3 ,to him bear all the prophets witness4 ,the prophets plainly speak of such a person1 one to be born of ,david's flesh and blood1 in the city of ,bethlehem1 who should suffer1 die and rise again1 accomplishing just what this ,jesus has accomplished and even proven by miraculous signs4 ,therefore1 truly the ,jews and the non-,christians have no reason to doubt concerning ,christ1 no reason to await the coming of another4 #af4 ,further1 ,peter1 citing the testimony of the prophets1 indicates the nature of ,christ's kingdom as not external power2 not temporal dominion like that of earthly lords1 kings1 and emperors2 not dominion over countries or control of people1 property and temporal concerns2 but a spiritual1 eternal kingdom1 a kingdom in the hearts of men1 an authority over1 and power opposed to1 sin1 everlasting death and hell1 a power able to redeem us from those things and bestow upon us salvation4 ,salvation is ours1 ,peter teaches1 through the preaching of the ,gospel1 and is received by faith4 ,faith is the obedience every man must render unto the ,lord4 ,by faith he makes himself subject to ,christ and partaker of his grace and blessings4 ,paul also 7,rom #a1 #e7 uses the term unto obedience of faith4 ,easter ,tuesday ,text3 ,acts #ac1 #bf-ci4 #bf ,brethren1 children of the stock of ,abraham1 and those among you that fear ,god1 to us is the word of this salvation sent forth4 #bg ,for they that dwell in ,jerusalem1 and their rulers1 because they knew him not1 nor the voices of the prophets which are read every sabbath1 fulfilled them by condemning him4 #bh ,and though they found no cause of death in him1 yet asked they of ,pilate that he should be slain4 #bi ,and when they had fulfilled all things that were written of him1 they took him down from the tree1 and laid him in a tomb4 #cj ,but ,god raised him from the dead3 #ca and he was seen for many days of them that came up with him from ,galilee to ,jerusalem1 who are now his witnesses unto the people4 #cb ,and we bring you good tidings of the promise made unto the fathers1 #cc that ,god hath fulfilled the same unto our children1 in that he raised up ,jesus2 as also it is written in the second psalm1 ,thou art my ,son1 this day have ,i begotten thee4 #cd ,and as concerning that he raised him up from the dead1 now no more to return to corruption1 he hath spoken on this wise1 ,i will give you the holy and sure blessings of ,david4 #ce ,because he saith also in another psalm1 ,thou wilt not give thy ,holy ,one to see corruption4 #cf ,for ,david1 after he had in his own generation served the counsel of ,god1 fell asleep1 and was laid unto his fathers1 and saw corruption3 #cg but he whom ,god raised up saw no corruption4 #ch ,be it known unto you therefore1 brethren1 that through this man is proclaimed unto you remission of sins3 #ci and by him every one that believeth is justified from all things1 from which ye could not be justified by the law of ,moses4 #a4 ,this sermon ,paul preached in the synagogue at ,antioch in ,pisidia1 to the assembled ,jews and gentiles4 ,note1 he says1 whosoever among you feareth ,god4 ,it is a counterpart of the sermon in the preceding epistle lesson delivered by ,peter at ,cesarea4 ,here also the first part of the sermon is simply a narration of the historical facts of ,christ's resurrection1 and designed to prove ,christ the true ,messiah promised in the ,scriptures4 ,this is sufficiently demonstrated by the facts in the case that by his own divine power and strength ,christ rescued himself from death and the grave1 and rose from the dead and showed himself alive and talked with men1 something no man but ,christ alone had ever done or ever can do4 ,paul elsewhere 7,rom #a1 #c-d7 says that this ,jesus our ,lord was born of the seed of ,david according to the flesh1 and was declared to be the ,son of ,god with power by the resurrection from the dead4 #b4 ,not content with a mere narration of the history of the resurrection1 ,paul cites ,scripture testimony incontestably proving that ,christ necessarily must rise from the dead and set up his spiritual and eternal kingdom through the ,word he commanded the apostles to publish world-wide4 ,he also discloses the true meaning of ,scripture from revelation itself1 showing how to seek and find ,christ therein4 ,the preceding ,gospel lesson also spoke of this4 #c4 ,third1 as was true of ,peter1 ,paul does not fail to mention what is of surpassing importance1 the use of the historical parts of ,scripture and the blessing and benefit accruing to us from that which ,scripture proclaims and witnesses2 also the method of appropriating its power and blessing4 ,and he concludes with a beautiful utterance of apostolic power1 showing how we are to obtain remission of sins and be saved4 ,he says3 ,through this man is proclaimed unto you remission of sins3 and by him every one that believeth is justified from all things1 from which ye could not be justified by the law of ,moses4 ,this certainly is a powerful passage and so plain it needs no comment1 no further explanation4 ,it is a point most firmly established and emphasized everywhere in ,paul's epistles4 ,we should note well and remember such clear passages1 that we may gain strength and assurance as to the ground of ,christian doctrine4 ,seeing how perfectly1 as faithful1 truthful and harmonious witnesses1 these two apostles agree in their preaching1 we are justified in confidently drawing the conclusion that any doctrine at variance with theirs1 any teaching concerning the remission of sins and our salvation contrary to theirs1 is not of the church1 but of the devil's accursed teachers1 a doctrine of ,satan's own4 ,gal #a4 ,easter ,tuesday ,second ,sermon4 ,same ,text4 ,acts #ac1 #bf-ci4 ,,the ,,word ,,and ,,the ,,resurrection4#a ,footnote #a3 ,this sermon appeared first in the ,church ,postil1 the ,explanation of the ,epistle and ,gospel ,texts from ,easter to ,advent4 ,printed by ,hans ,lufft1 ,wittenberg1 #aeei4 #a4 ,this sermon was preached by ,paul in the synagogue at ,antioch of ,pisidia1 where were gathered with the ,jews some ,greek converts4 ,wherever in a city ,jews were to be found1 there also were their synagogues in which they taught and preached2 and many gentiles1 coming to hear1 were converted to ,god through the preaching of his ,word4 ,undoubtedly it was by ,god's wonderful direction that the ,jews were dispersed throughout the world among the gentiles1 after the first destruction of ,jerusalem by the ,assyrians4 ,inasmuch as this dispersion resulted in the spread of the ,word1 they were instrumental in securing salvation for the gentiles and in preparing the way for the world-wide preaching of the ,gospel by the apostles4 ,for wherever the apostles went they found ,jewish synagogues and the opportunity to preach to a regular congregation1 through whom their ,gospel might be widely disseminated because of the many gentiles also in attendance4 ,had not these gentiles been already accustomed to the ,jewish synagogues1 they would not have listened to the apostles1 nor even permitted them publicly to preach1 strangers that they were4 #b4 ,thus it is ,paul comes into the synagogue on the ,sabbath1 a time when the congregation was wont to assemble and read the ,scriptures4 ,he and ,barnabas being guests from the country of the ,jews1 ,paul is besought to give an exhortation1 or sermon1 to the people1 whereupon he rises and delivers a fine1 lengthy discourse concerning ,christ3 how in the ,scriptures he had been promised unto the fathers and to ,david the king1 had been born of the seed of ,david and had received the public testimony of ,john the ,baptist2 how ,christ was sacrificed by the ,jews 7,peter gives the same account in the preceding epistle lesson72 how he rose from the dead and for some time showed himself alive2 how he then commanded his apostles to publish to the world the new doctrine that ,god's promise to the ,jews had been fulfilled2 and how1 by his resurrection1 he brought to them the promised blessing1 namely1 the remission of sins unattainable through the ,law of ,moses and all their ordinances1 but dispensed and imparted alone to faith in the ,christ proclaimed4 #c4 ,as stated later in the text1 there were1 beside the ,jews1 many gentiles present at the preaching of this sermon1 and at its conclusion they besought ,paul to speak to them again between sabbaths4 ,accordingly1 when he came to the synagogue the next sabbath1 he found almost the whole city assembled4 ,but to return to the first sermon3 ,paul says1 ,brethren1 children of the stock of ,abraham--or1 native ,jews--and those among you that fear ,god--who are gentiles4 ,now1 though this could not but be a discourse objectionable and highly offensive to the ,jews1 ,paul opens with tender and nicely chosen words meant to conciliate and to secure their respectful attention4 ,he highly honors them by addressing them as the people chosen by ,god in preference to all the gentiles2 as children of the holy fathers who had a special claim to the promise of ,god4 ,but1 again1 he vitiates his pleasing impression when he proclaims to the ,jews naught else but the crucified and risen ,christ1 and concludes with the statement that with nothing but ,moses' ,law and ordinances they ranked no higher in the sight of ,god than the gentiles4 ,,the ,,word ,,of ,,salvation4 #d4 ,paul's discourse is in perfect harmony with ,peter's sermon4 ,peter speaks of ,god having sent unto the ,jews heralds proclaiming peace2 and ,paul here says1 ,to you us is the word of this salvation sent4 ,notwithstanding the joy and comfort wherewith these words are fraught1 they could not please the ,jews4 ,the ,jews disdained the idea--in fact1 it was intolerable to them to hear it expressed--that after their long expectation of a ,messiah to be lord and king of the world1 they should receive a mere message1 and at that a message rendering of no significance at all that ,law and government for which they had expected1 through that ,messiah1 exaltation and world-wide acceptance4 ,indeed1 such an issue could only mean to them having entertained a vain hope4 #e4 ,paul makes his teaching yet more offensive by not referring to the ,gospel simply as the word of peace1 as ,peter does1 but by giving it the greater and grander title1 the word of salvation2 in other words1 a doctrine calculated to heal and save4 ,no grander name could be found for the ,gospel2 for a message of salvation is an expression of ,god's grace1 forgiveness of sins1 abiding peace and life eternal4 ,moreover1 these blessings were not to be bestowed upon the ,jews alone2 they were to be equally shared with the gentiles1 who had no knowledge of ,god1 of the ,law1 or of divine worship4 ,the gentiles were thus to be made the equals of the ,jews1 leaving the latter without preference or special merit before ,god1 and without advantage and lordship over the former in the world4 #f4 ,thus early in his discourse ,paul grows blunt and severe1 kneading ,jews and gentiles into one lump4 ,indeed1 he plainly tells the ,jews that the ,law of ,moses did not secure to them the favor of ,god in the past and would be equally profitless in the future2 that through the ,gospel message1 and only so1 they1 and all gentiles as well1 were to be delivered from sin1 death and the power of the devil1 and to become ,god's people1 with power over all4 ,yet he presents no other tangible token of the great boon he calls salvation and blessedness than his preaching alone4 ,now1 one may say3 ,the word ,i hear1 and ,paul ,i see1 a poor human being2 but this salvation--grace1 life and peace--,i behold not4 ,on the contrary1 ,i daily see and experience sin1 terror1 adversity1 suffering and death1 until it seems as if in all humanity none are so utterly forsaken by ,god as the ,christians1 who hear this message4 #g4 ,but this is precisely the precious doctrine to be learned if we are to be ,god's children and sensible of his kingdom within us1 a doctrine beyond the knowledge and experience of the ,jews with their ,law and of the gentiles with their wisdom drawn from reason--this it is3 our salvation stands in the word ,paul here declares of ,christ1 a word which1 in name and reality1 is a word of salvation and peace2 for salvation and peace are the blessings which it offers and imparts4 #h4 ,god has sent this word1 ,paul says4 ,its origin and conception is not with man4 ,it is not the edict of the ,roman emperor1 nor the command of the high-priest at ,jerusalem4 ,it is the ,word of the ,god of heaven4 ,in it he speaks4 ,he will have the message preached by poor human beings as a power unto happiness and salvation1 both in name and reality4 ,such the ,law never was4 ,paul says 7,rom #a1 #af73 ,i am not ashamed of the ,gospel3 for it is the power of ,god unto salvation to every one that believeth4 ,and ,god himself has bound up with it our salvation when he manifests himself in the voice heard from heaven at ,jordan1 saying of ,christ1 ,this is my beloved ,son--who is to be heard4 #i4 ,god desires ,christ's ,word to be heard4 ,otherwise expressed1 his command is3 ,here ye have the ,word of peace and salvation4 ,not elsewhere may you seek and find these blessings4 ,cling to this ,word if you desire peace1 happiness and salvation4 ,let befall what may1 crosses1 afflictions1 discord1 death--whether you be beheaded1 or fall victim to pest or stroke1 or in whatever manner ,god may call you home--in it all1 look only upon me1 whose ,word promises that you shall not die1 what seems death being but a sweet sleep1 ay1 the entrance into life eternal4 ,christ says 7,jn #h1 #ea73 ,verily1 verily1 ,i say unto you4 ,if a man keep my ,word1 he shall never see death4 ,note1 it is the keeping of the ,word on which ,christ lays stress4 ,keeping is holding fast to the promise1 feeling and all senses to the contrary1 doubting not the truth of the message heard4 ,for he who promises is not man2 it is the ,lord of heaven and earth and all that in them is1 who has to this moment controlled and preserved the same4 ,one hundred years ago1 what were you and ,i and all men now living but absolutely nothing8 ,how and from what was creation effected when there was nothing to start with8 ,he spake and it was done--that was created which before had not existence--declares ,psalm #cc1 #i1 quoting from ,genesis #a2 he commanded1 and it stood fast4 #aj4 ,being the ,word of ,god1 the ,gospel is an entirely different thing from man's word1 no matter though it be spoken by a mere man or even a donkey4 ,therefore1 let there be1 now or henceforth1 discord1 terror of sin2 the menace of death and hell1 of the grave and corruption3 come upon you what may--only press to your heart this ,word that ,christ has sent you a message of salvation--of redemption1 of triumph over all things2 and that he commands you to believe it4 ,then you will perceive that he1 as your ,god and ,creator1 will not deceive you4 ,what are death1 the devil and all creatures as a match for ,christ8 #aa4 ,the glory of ,christ's message1 then1 here called by ,paul the word of salvation1 is much greater and higher than would have been the promise of all the kingdoms1 all the riches and splendors of the world1 yes1 of both heaven and earth4 ,for what could they benefit if one possessed not the ,word of salvation and eternal life8 ,with all these1 when assailed by sins1 or by the distress and danger of death1 one must still say1 ,away with all the blessings and joys of the world1 so that ,i may hear and have altogether the message of salvation sent by ,christ4 ,you must hold fast to it and know that it alone gives eternal peace and joy2 that it must receive your faith in spite of all apparent contradiction2 that you must not be governed by your reason or your feelings1 but must regard that as divine1 unchangeable and eternal truth which ,god has spoken and commands to be proclaimed4 ,such is ,paul's exhortation addressed primarily to the ,jews to accept this message as sent by ,god and as being the bearer of wondrous blessings4 #ab4 ,next1 he proceeds to remove their chief stumbling-block1 the thing of greatest offense to them4 ,he warns them against the course adopted by them of ,jerusalem1 who had the ,word of salvation from ,christ himself1 who read it in the prophets every day1 who should have had no trouble perceiving that the prophets testified to ,christ and that there was complete harmony between their teaching and that of ,christ and the apostles1 yet would not understand4 ,because ,christ came not in the manner they desired1 they condemned the very ,one whom they read of in the ,scriptures as appearing with this ,word of salvation1 the time of whose coming had been pointed out1 leaving them to know it had long since arrived and they had no reason to wait for another4 ,they understood not the ,scriptures because their minds were completely hardened and dominated by the fixed idea that ,christ should reign as a temporal king4 ,so thoroughly was the whole ,jewish nation impressed with this belief that the very apostles had no other conception of ,christ's kingdom1 even after his resurrection4 ,as ,john says 7ch4 #ab1 #af71 they did not understand the ,scriptures until ,christ ascended to heaven and the ,holy ,spirit came4 ,so long as there hangs before one's eyes this curtain--the carnal fancy of a temporal kingdom for ,christ1 an earthly government for his ,church--the ,scriptures cannot be understood4 ,as ,paul says of the ,jews 7#b ,cor #c1 #ad71 the veil remaineth in the reading of the ,scriptures4 ,but this lack of understanding is inexcusable4 ,that is gross and wilful blindness which will not receive the instruction and direction imparted by the apostles4 ,the ,jews continue to rave against the ,gospel2 they will hear nothing of the ,christ1 though even after crucifying him they receive the offer of repentance and remission of sins at the hands of the apostles4 #ac4 ,that ,paul should make bold to tell the most prominent men and rulers of the whole ,jewish nation--the heads of ,god's people1 pillars of the ,church1 as we would say--that not only the common rabble1 but likewise they themselves did not know and understand the ,scriptures committed to them2 ay1 that1 not content with such ignorance and error1 they had themselves become the individuals of whom they read1 the murderers and crucifiers of the ,son of ,god1 their ,saviour--this was a matter of grave offense indeed6 ,offensive indeed was it to have this accusation brought against them1 a people among whom ,god had ordained his worship1 his temple and priesthood1 and for whom he had instituted a peculiar government1 giving the high-priest power to say1 ,do so or you will be put to death4 ,deut #ag1 #ab4 ,and of them were the glorious and great council of the seventy-two elders originally ordained through ,moses 7,ex #ah1 #be-bf71 the council called the ,sanhedrim4 ,they ruled the entire people and certainly knew right and wrong according to their law4 ,was there not reason here to tear ,paul to pieces with red-hot pinchers as a seditious character1 a public blasphemer1 speaking not only against the ,jewish government but against the honor of ,god himself2 daring to accuse all the princes of the nation of being in error1 of knowing nothing of the ,scriptures1 even of being murderers of the ,son of ,god8 ,the ,pope and his crowd lack the credentials of such glory and endorsement by ,god4 ,they have merely reared a system of self-devised doctrine and idolatry1 which they still defend4 ,hence1 whatever censure and condemnation we heap upon the ,pope and his crowd is small in comparison to the thrust ,paul dealt the ,jewish leaders4 #ad4 ,note1 ,paul does not stand back for anything4 ,he teaches men utterly to disregard the hue and cry of the offended ,jews that they were the high-priests1 teachers1 rulers in a government ordained by ,god and commanding the obedience of the people2 that teaching disobedience to them was equivalent to teaching disobedience to parents and to civil government1 yes1 to ,god himself--something in the nature of the case not to be tolerated4 ,yet ,paul fearlessly does so teach1 as an apostle of ,god and in fulfilment of ,god's command4 ,how much more would ,paul oppose our popish deceivers who1 without the authority of ,god's ,word1 boast themselves heads of the ,church and of the people of ,god1 at the same time neither teaching nor understanding the ,scriptures1 but offering their own drivel as ,god's commands6 #ae4 ,but what cause has ,paul at heart that he dares so boldly condemn the judgment of these exalted officials8 ,it is this1 according to his own statement3 ,there is ,one called ,jesus ,christ1 of whom the prophets1 in fact the entire ,scriptures1 speak4 ,him the ,jews refuse to know4 ,he is higher and greater than the high-priests and the rulers1 greater than the temple or the whole city of ,jerusalem4 ,and the ,jews know his coming means their passing1 and their obedience to him as ,lord and ,supreme ,ruler4 ,therefore1 they are inexcusable in their rejection of ,christ4 ,of no avail is their evasion1 ,god has given us the dominion and the supreme power1 and has commanded obedience to us in equal degree with obedience to parents4 #af4 ,the fact that an individual is a lord or a prince1 a father or a mother1 a child or a subject1 administers authority or obeys it1 will not excuse him from being baptized and believing in ,christ4 ,for ,christ is sole and supreme ,lord over all kings1 princes and governors4 ,true1 we should be obedient to parents and to civil authority1 but not to the extent of disobeying the ,lord1 him who has created and subjected to himself emperors and magistrates equally with the lowliest of men4 ,but the gentlemen and lords at ,jerusalem1 like those of our day1 were unwilling to permit obedience to any but themselves4 ,from such conditions arises the present dispute about ecclesiastical authority4 ,to go counter to it in obeying ,god's command--this the ecclesiasts unjustly call disobedience and sedition4 ,but such must be our course if we are to be loyal to our ,lord and theirs1 whom they deny4 #ag4 ,in the matter of salvation1 ,caiaphas or ,pope1 ,csar or king1 avails naught2 none avails but ,jesus ,christ4 ,him1 says ,paul1 the rulers of ,jerusalem1 the ,holy ,city1 have killed4 ,though ye were ordained by ,god and given authority1 ,god no longer regards you1 because ye reject ,christ4 ,ye have become great blockheads1 blind leaders1 understanding not at all the ,scriptures4 ,yet ye should and would teach others1 just as ,moses and the prophets have pointed to this ,christ promised to you and to all the world for salvation and solace4 ,persisting in your blindness1 ye have brought him to the cross1 though finding in him no cause for condemnation4 ,surely1 he did you no injury2 he deprived you of naught1 neither money1 goods1 honor nor power1 but has brought you all good--even salvation--if ye will but receive him4 ,but ye made yourselves the very ones who fulfilled the ,scriptures ye daily read--those who put ,christ to death and brought to pass the fact that he rose from the dead 7though without thanks to you or to ,satan7 and became a ,lord commanding the obedience of all creatures4 ,we shall no longer regard what ye1 or all the world1 have to say of our preaching ,christ2 it is all the same to us whether you rage or smile4 ,for we boast the ,lord1 the ,son of ,god1 made ,lord over all the fathers through his resurrection4 ,it is his will that we preach of him1 and that all men believe4 ,since ye refuse him1 your ,god-given privilege ceases1 which1 however1 was granted only until the advent of the ,messiah4 ,we must withdraw from you1 renouncing your authority and priesthood1 and ,jerusalem itself4 ,we tell you plainly that we cannot and will not obey you in opposition to the will of the ,lord4 #ah4 ,mark you1 in order to make the ,jews ,christians1 ,paul had to preach that ,christ was already come2 that he was no longer to be looked for4 ,he was obliged to bring home to them what they had done to ,christ1 they the rulers and chief of those bearing the name of ,god's people and entrusted with the ,law and the order of divine worship--he was forced to do so that they might perceive their sin and quit their boast of having the true ,law and worship1 having nothing whatever wherein to glory before ,god4 ,for1 though possessing the ,law of ,moses and having heard often enough the ,word of ,god1 they would not recognize and receive the ,messiah sent by ,god in accordance with his promise1 but condemned him and became his murderers4 ,in view of this fact1 what does their boast about being ,abraham's children1 ,god's people1 possessors of the prophets and the ,law and the priesthood1 amount to8 ,these privileges only magnify their sins1 only make their guilt the more grievous1 before ,god4 ,not as blind1 ignorant heathen1 but as a people who have1 and should know1 the ,word of ,god1 they wilfully put to death ,god's ,son4 ,thus we have the first part of ,paul's sermon4 ,,the ,,resurrection ,,and ,,faith4 #ai4 ,the second part deals with the resurrection of ,christ and its power through faith4 ,this is the goal ,paul has in view when he tells them that they have slain the ,christ1 thus effecting their condemnation by ,god and forfeiting whatever glory they possessed as ,jews1 gaining shame and wrath before ,god in its stead4 ,to be still delivered from such condemnation1 and to obtain justification and salvation1 as he expresses himself toward the end1 it is necessary to hear and believe the word concerning the selfsame ,christ4 ,moreover1 inasmuch as they with their leaders have refused to receive and recognize this ,messiah when he preached and wrought miracles in person2 now1 that he is invisible and absent in the body1 they are called upon to receive him whom they themselves have crucified unto death1 and to believe that he is risen from the dead as ,lord over all1 according to the testimony of the apostles4 ,the dreams of the past they are now utterly to forsake1 and their expectations of a ,messiah still to come and elevate them with their ,law and manner of worship to fame1 riches and position1 and to spread abroad their ,moses and their priesthood in all the earth4 ,they must now thank ,god for being placed on the same footing with the gentiles1 in that they may come with them to the ,word of salvation for the purpose of obtaining ,god's favor1 remission of sins and life eternal4 ,,old ,,testament ,,testimony4 #bj4 ,paul supports his discourse on the resurrection of ,christ with many strong ,scripture texts4 ,there is no doubt that he dwelt on these at length and preached quite a sermon1 which1 however1 has not been recorded here in full1 but only in part4 ,the apostle's purpose was to point us to the ,old ,testament ,scriptures1 that we might there make diligent study for ourselves of how forcibly the prophets have spoken concerning ,christ1 his works and his kingdom4 #ba4 ,the first text ,paul cites is from the ,second ,psalm1 which treats throughout of the ,messiah and his reign1 as even the ,jews at the time when wisdom still prevailed had to admit4 ,christ's own words are3 ,i will tell of the decree3 ,jehovah said unto me1 ,thou art my ,son2 this day have ,i begotten thee4 ,paul says he is here quoting from the ,first ,psalm1 though in all editions1 old and new1 this psalm comes second in order4#b ,but the apostle does not have reference to the technical arrangement of the psalms in a book1 but to the order of his quotations4 ,the thought is3 ,first1 ,i will prove it from the psalm1 or1 ,first1 as written in the psalm4 ,just as the preacher of today says1 ,i observe1 first1 or1 ,it is written1 first1 in the psalm1 whether the psalm be the first1 second1 twentieth or thirtieth1 he not having reference to the order of the psalm but to the order in which he cites it4 ,footnote #b3 ,since ,luther's time this discrepancy has been removed by allowing the change1 second psalm4 #bb4 ,but how does ,paul make this text prove the resurrection of ,christ8 ,it is truly a strong statement1 and no doubt the apostle fully explained it1 amplifying it beautifully and well4 ,the psalm refers to that ,messiah1 or ,king1 who shall reign in the ,jewish nation1 among the people2 for the writer says plainly1 ,i have set my king upon my holy hill of ,zion1 or ,jerusalem4 ,the ,king1 then1 must be true man like other men4 ,indeed1 the psalmist adds that the kings and rulers of earth shall rage and persecute him1 which could not be unless he reigned upon earth4 #bc4 ,but this verse also makes the ,king true ,god1 for here ,god calls him his own ,son1 begotten of himself in his divine1 eternal essence and majesty4 ,he is1 then1 not an adopted ,son1 but the true ,son of ,god by birth4 ,being man1 however1 just like others1 he must1 in accord with his human nature1 die2 indeed1 he must suffer crucifixion and death at the hands of the lords of the world4 ,but1 again1 if he be also the begotten ,son of ,god and therefore true ,god1 he cannot1 even according to his human nature1 remain in death2 he must come forth from it1 must triumph over it1 becoming ,lord of life and death forever4 ,here is an indivisible ,being1 at the same time a ,son of the virgin of the house of ,david and of ,god4 ,such cannot remain in death4 ,if he enter death1 it must be to overcome and conquer it1 yes1 to slay it1 to destroy it2 and to bring to pass that in him as ,lord shall reign naught but life1 life for all who receive him4 ,this subject is elsewhere more fully expounded4 #bd4 ,but the succeeding text cited on the resurrection--from ,isaiah #ee1 #c--reads yet more strangely3 ,i will give you the holy and sure blessings of ,david1 which in the ,hebrew is3 ,i will make an everlasting covenant with you1 even the sure mercies of ,david4 ,the prophet has reference to the promise made to ,david in ,second ,samuel #g1 concerning ,christ4 ,in the preceding verses of the chapter1 ,isaiah most tenderly entreats and invites the whole world to receive the promises of salvation1 for thereby shall the poor1 the wretched and the afflicted obtain the great treasures of joy and salvation4 ,and immediately following the verse quoted1 he speaks of the ,messiah1 the promised seed of ,david1 as given to the ,levites for a witness--in other words1 a preacher sent by ,god--and for a leader and commander to the peoples4 ,the thought is of a ,king and ,ruler differing from ,moses and his priests and exponents of the ,law2 a ruler differing from every other lord1 ruler and king1 from ,david and all worldly rulers whatever1 subjecting everything to himself4 ,not that this ,leader should set up a new temporal government1 or extend ,jewish authority among the gentiles1 but that both ,jews and gentiles should receive him and believe in him1 obtaining the fulfilment of that promise he here terms a covenant of the sure mercies of ,david4 ,this covenant1 ,god says1 he enters into and keeps1 a divine1 sure covenant3 through ,christ shall be given whatever blessings ,god's mercy shall bestow1 with remission or blotting out of sins1 redemption from death and life eternal4 #be4 ,now1 if the ,christ of this covenant is true man and1 as the promise to ,david is1 of ,david's flesh and blood2 and if he is to bring eternal mercy1 he must likewise be ,god1 such gift being in the province and power of ,god alone4 ,this being true1 he cannot remain in death1 although he may suffer death by reason of his human nature2 he must of his own power rise from the dead4 ,only so can he raise others and give them everlasting life2 only so can he truly be called eternal ,king of grace1 righteousness and life1 according to the sure promise of ,god4 #bf4 ,therefore1 wherever the ,scriptures speak of ,christ's eternal kingdom1 and of everlasting grace1 they point out this article of the resurrection of ,christ4 ,no doubt1 the apostle in explanation of the text from the ,second ,psalm quoted other ,old ,testament passages2 for instance4 ,psalm #aaj1 #a3 ,jehovah saith unto my lord1 ,sit thou at my right hand1 until ,i make thine enemies thy footstool2 also verse #d3 ,jehovah hath sworn1 and will not repent3 ,thou art a priest for ever4 ,in these passages ,god has promised to give us ,christ1 him who was to sit at his right hand--that is1 have the omnipotent1 divine power possible only to an eternal ,lord and ,king--and at the same time to have his kingdom on earth1 at ,zion--or ,jerusalem2 and who was1 moreover1 to be a priest forever1 being taken from among men and like unto them1 even in his ability to die1 yet at the same time continuing a priest forever1 thereby forestalling the necessity of remaining in death and grave4 #bg4 ,the third passage cited by ,paul is taken from the ,sixteenth ,psalm1 which is in reality one of the ,messianic psalms4 ,this is the psalm ,peter in his first sermon on the day of ,pentecost more fully explains1 drawing from it the irresistible conclusion1 so apparent in his own words1 that ,christ indeed has died2 not1 however1 to become victim to decay in the tomb1 but1 proof against mortal destruction and hurt1 to arise on the third day4 ,easter ,wednesday ,,also ,,suited ,,to ,,easter ,,tuesday4 ,text3 ,colossians #c1 #a-g4 #a ,if then ye were raised together with ,christ1 seek the things that are above1 where ,christ is1 seated on the right hand of ,god4 #b ,set your mind on the things that are above1 not on the things that are upon the earth4 #c ,for ye died1 and your life is hid with ,christ in ,god4 #d ,when ,christ1 who is our life1 shall be manifested1 then shall ye also with him be manifested in glory4 #e ,put to death therefore your members which are upon the earth2 fornication1 uncleanness1 passion1 evil desire1 and covetousness1 which is idolatry2 #f for which things' sake cometh the wrath of ,god upon the sons of disobedience3 #g wherein ye also once walked1 when ye lived in these things4 ,,exhortation ,,to ,,truly ,,good ,,works4 #a4 ,we have been hearing of the glorious message of ,christ's resurrection1 how that resurrection took place and how we must believe1 for our own blessing1 comfort and salvation4 ,now1 that we may be sincerely thankful to ,god for this inestimable blessing1 and that our attitude toward the doctrine of the resurrection may be one to truly honor and glorify it1 we must hear also1 and practice1 the apostles' teaching of its essential fruits1 and must manifest them in our lives4 ,therefore1 we will select ,paul's admonition to the ,colossians 7ch4 #c71 which has to do with this topic particularly4 ,observe here1 ,paul exhorts ,christians to be incited by the resurrection of ,christ unto works truly good and becoming2 the text declares unto us the supreme blessing and happiness the resurrection brings within our reach--remission of sins and salvation from eternal death4 ,lest1 however1 our wanton1 indolent nature deceive itself by imagining the work is instantaneously wrought in ourselves1 and that simply to receive the message is to exhaust the blessing1 ,paul always adds the injunction to examine our hearts to ascertain whether we rightly apprehend the resurrection truth4 ,,how ,,we ,,are ,,risen ,,with ,,christ4 #b4 ,by no means are we simply to assent to the words of the doctrine4 ,christ does not design that we be able merely to accept and speak intelligently of it1 but that its influence be manifest in our lives4 ,how is a dead man profited1 however much life may be preached to him1 if that preaching does not make him live8 ,or of what use is it to preach righteousness to a sinner if he remain in sin8 or to an erring1 factious individual if he forsake not his error and his darkness8 ,even so1 it is not only useless but detrimental1 even pernicious in effect1 to listen to the glorious1 comforting and saving doctrine of the resurrection if the heart has no experience of its truth2 if it means naught but a sound in the ears1 a transitory word upon the tongue1 with no more effect upon the hearer than as if he had never heard4 ,according to ,paul in the text1 this nobly-wrought and precious resurrection of ,christ essentially must be1 not an idle tale of fancy1 futile as a dead hewn-stone or painted-paper image1 but a powerful energy working in us a resurrection through faith--an experience he calls being risen with ,christ2 in other words1 it is dying unto sin1 being snatched from the power of death and hell and having life and happiness in ,christ4 ,in the second chapter 7verse #ab71 the apostle puts it plainly1 buried with him in baptism1 wherein ye were also raised with him through faith in the working of ,god1 who raised him from the dead4 #c4 ,if1 ,paul says1 ye have apprehended by faith the resurrection of ,christ and have received its power and consolation1 and so are risen with him1 that resurrection will surely be manifest in you2 you will feel its power1 will be conscious of its working within4 ,the doctrine will be something more than words2 it will be truth and life4 ,for them who do not thus apprehend the resurrection1 ,christ is not yet risen1 although his rising is none the less a fact2 for there is not within them the power represented by the words being risen with ,christ1 the power which renders them truly dead and truly risen men4 ,so ,paul's intent is to make us aware that before we can become ,christians1 this power must operate within us2 otherwise1 though we may boast and fancy ourselves believing ,christians1 it will not be true4 ,the test is1 are we risen in ,christ--is his resurrection effective in us8 ,is it merely a doctrine of words1 or one of life and operating power8 #d4 ,now1 what is the process of the life and death mentioned8 ,how can we be dead and at the same time risen8 ,if we are ,christians we must have suffered death2 yet the very fact that we are ,christians implies that we live4 ,how is this paradox to be explained8 ,indeed1 certain false teachers of the apostles' time understood and explained the words in a narrow sense making them mean that the resurrection of the dead is a thing of the past according to ,paul's words in ,second ,timothy #a1 #aj1 and that there is no future resurrection from temporal death4 ,the believer in ,christ1 they said1 is already risen to life2 in all ,christians the resurrection is accomplished in this earthly life4 ,they sought to prove their position by ,paul's own words1 thus assailing the article of the resurrection4 #e4 ,but we will ignore these teachers as being condemned by ,paul1 and interpret the words as he meant them1 his remarks both preceding and following making it clear and unquestionable that he refers to the spiritual resurrection4 ,this fact is certain3 ,if we are1 at the last day1 to rise bodily1 in our flesh and blood1 to eternal life1 we must have had a previous spiritual resurrection here on earth4 ,paul's words in ,romans #h1 #aa are3 ,but if the ,spirit of him that raised up ,jesus from the dead dwelleth in you1 he that raised up ,christ ,jesus from the dead shall give life also to your mortal bodies through his ,spirit that dwelleth in you4 ,in other words3 ,god having quickened1 justified and saved you spiritually1 he will not forget the body1 the building or tabernacle of the living spirit2 the spirit being in this life risen from sin and death1 the tabernacle1 or the corruptible flesh-and-blood garment1 must also be raised2 it must emerge from the dust of earth1 since it is the dwelling-place of the saved and risen spirit1 that the two may be reunited unto life eternal4 #f4 ,the apostle1 then1 is not in this text referring to the future resurrection of the body1 but to the spiritual rising which entails the former4 ,he regards as one fact the resurrection of the ,lord ,christ1 who brought his body again from the grave and entered into life eternal1 and the resurrection of ourselves1 who1 by virtue of his rising1 shall likewise be raised3 first1 the soul1 from a trivial and guilty life shall rise into a true1 divine and happy existence2 and second1 from this sinful and mortal body shall rise out of the grave an immortal1 glorious one4 ,so ,paul terms believing ,christians both dead and alive4 ,they are spiritually dead in this life and also spiritually alive4 ,nevertheless1 this sinful temporal life must yet come to an end in physical death1 for the destruction of the sin and death inherent therein1 that body and spirit may live forever4 ,therefore he says3 ,if then ye were raised together with ,christ1 seek the things that are above1 where ,christ is1 seated on the right hand of ,god4 #g4 ,in other words3 ,seek and strive after what is above--the things divine1 heavenly and eternal2 not the terrestrial1 perishable1 worldly4 ,make manifest the fact that you are now spiritually raised and by the same power will later be raised bodily4 #h4 ,but does this mean that we1 as ,christians1 are no more to eat and drink1 to till the ground1 to attend to domestic or public duties1 or to engage in any kind of labor8 ,are we to live utterly idle1 practically dead8 ,is that what you mean1 ,paul1 when you say we are not to seek the things of earth1 though all these are essentially incident to life8 ,what can you say to the fact that ,christ the ,lord is1 himself1 with us on earth8 for he said before his ascension to heaven 7,mt #bh1 #bj73 ,lo1 ,i am with you always1 even unto the end of the world2 and also the baptism which he commands1 the sacrament and the office of ,gospel ministry whereby he governs his ,church here--these are things of earth4 #i4 ,paul1 however1 explains in the succeeding verse what he means by things that are upon the earth and things that are above4 ,he is not telling us to despise earthly objects4 ,he does not refer to ,god's created things1 all which are good1 as ,god himself considered them2 nor has he reference to the ,christian who1 in his earthly life1 must deal with the things of creation4 ,he has in mind the individual without knowledge of ,god2 who knows no more1 and aims no further1 than reason teaches1 that reason received from parents at physical birth2 who is an unbeliever1 ignorant of ,god and the future life and caring not for them2 who follows only natural understanding and human desire and seeks merely personal benefit1 honor1 pride and pleasure4 ,the apostle calls that a worldly life where the ,word of ,god is lacking1 or at least is disregarded1 and where the devil has rule1 impelling to all vices4 ,paul would say3 ,ye must be dead to a worldly life of this sort1 a life striven after by the heathen1 who disregard ,god's ,word and suffer the devil to have his way with them4 ,ye must prove the resurrection of ,christ in you to be something more than vain words4 ,ye must show there is a living power manifest in you because ye are risen1 a power which makes you lead a different life1 one in obedience to the ,word and will of ,god1 and called the divine1 heavenly life4 ,where this change does not take place1 it is a sign ye are not yet ,christians but are deceiving yourselves with vain fancies4 #aj4 ,under the phrase things that are upon the earth--worldly things--,paul includes not only gross1 outward vices1 sins censurable in the eyes of the world1 but also greater immoralities2 everything1 in fact1 not in accordance with the pure ,word of ,god1 faith and true ,christian character4 ,,spiritual ,,and ,,carnal ,,worldliness4 #aa4 ,in order to a better understanding of the text1 we shall adopt ,paul's customary classification of life as spiritual and carnal4 ,life on earth is characterized as of the spirit1 or spiritual2 and of the flesh1 or carnal4 ,but the spiritual life may be worldly4 ,the worldly spiritual life is represented by the vices of false and self-devised doctrine wherein the soul lives without the ,word of ,god1 in unbelief and in contempt of ,god2 or1 still worse1 abuses the ,word of ,god and the name of ,christ in false doctrine1 making them a cover and ornament for wicked fraud1 using them falsely under a show of truth1 under pretense of ,christian love4 ,this is worldly conduct of the spiritual kind4 ,it is always the worst1 ever the most injurious1 since it is not only personal sin1 but deceives others into like transgression4 ,paul refers1 in the epistle lesson for ,easter1 to this evil as the old leaven and the leaven of wickedness4 ,and in ,second ,corinthians #g1 #a1 he makes the same classification of spiritual and carnal sin1 saying1 ,let us cleanse ourselves from all defilement of flesh and spirit4 ,by defilement of the spirit he means those secret1 subtle vices wherewith man pollutes and corrupts his inner life in the sight of ,god2 his sins not being manifest to the world1 but deceiving human reason and wisdom4 #ab4 ,if we would be ,christians we must1 first of all1 be dead to conduct of this sort4 ,we must not receive nor tolerate the worldly doctrine and corrupt inventions originating with ourselves1 whether in the nature of reason1 philosophy or law1 theories ignoring the ,word of ,god or else falsely passing under its name4 ,for such are wholly of the world2 under their influence man has no regard to ,god's will and seeks not his kingdom and eternal life4 ,they are meant merely to further the individual's own honor1 pride1 renown1 wisdom1 holiness or something else4 ,though boast is made of the ,gospel and of faith in ,christ1 yet it is not serious1 and the individual continues without power and without fruit4 #ac4 ,if we are risen with ,christ through faith1 we must set our affections upon things not earthly1 corruptible1 perishable1 but upon things above--the heavenly1 divine1 eternal2 in other words1 upon doctrine right1 pure and true1 and whatever is pleasing to ,god1 that his honor and ,christ's kingdom may be preserved4 ,thus shall we guard ourselves against abuse of ,god's name1 against false worship and false trust and that presumption of self-holiness which pollutes and defrauds the spirit4 #ad4 ,under carnal worldliness ,paul includes the gross vices1 enumerating in particular here1 fornication1 uncleanness1 covetousness1 and so on1 things which reason knows to be wicked and condemns as such4 ,the spiritual sins take reason captive and deceive it1 leaving it powerless to guard against them4 ,they are termed spiritual sins not simply because of their spirit-polluting character1 for all vices pollute the spirit1 the carnal vices among them2 but because they are too subtle for flesh and blood to discern4 ,the sins of the flesh1 however1 are called carnal1 or body-polluting1 because committed by the body1 in its members4 ,now1 as we are to be dead unto spiritual sins1 so are we to be dead unto carnal sins1 or at least to make continual progress toward that end1 striving ever to turn away from all such earthly things and to look toward the heavenly and divine4 ,he who continues to seek carnal things and to be occupied with them1 has not as yet with ,christ died unto the world4 ,not having died1 he is not risen2 the resurrection of ,christ effects nothing in him4 ,christ is dead unto him and he unto ,christ4 #ae4 ,paul's admonition is particularly necessary at the present time4 ,we see a large and constantly-increasing number who1 despite their boast of the ,gospel and their certain knowledge of the polluting and condemning power of spiritual and carnal sins1 continue in their evil course1 forgetful of ,god's wrath1 or endeavoring to trust in false security4 ,indeed1 it is a very common thing for men to do just as they please and yet pretend innocence and seek to avoid censure4 ,some would represent themselves guileless as lambs and blameless2 no act of theirs may be regarded evil or even wrong4 ,they pretend great virtue and ,christian love4 ,yet they carry on their insidious1 malicious frauds1 imposing falsehoods upon men4 ,they ingeniously contrive to make their conduct appear good1 imagining that to pass as faultless before men and to escape public censure means to deceive ,god also4 ,but they will learn how ,god looks upon the matter4 ,paul tells us 7,gal #f1 #g7 ,god will not1 like men1 be mocked4 ,to conceal and palliate will not avail4 ,nothing will answer but dying to vice and then striving after what is virtuous1 divine and becoming the ,christian character4 #af4 ,paul enumerates some gross and unpardonable vices--fornication1 or unchastity1 and covetousness4 ,he speaks also of these in ,ephesians #e1 #c-e and in ,first ,thessalonians #d1 #c-g1 as we have heard in the epistle lessons for the second and third ,sundays in ,lent4 ,he enjoins ,christians to guard against these sins1 to be utterly dead to them4 ,for they are sensual1 acknowledged such even among the gentiles2 while we strive after the perfect purity becoming souls who belong to ,christ and in heaven4 ,it is incumbent upon the ,christian to preserve his body modest1 and holy or chaste2 to refrain from polluting himself by fornication and other unchastity1 after the manner of the world4 #ag4 ,similarly does the apostle forbid covetousness1 to which he gives the infamous name of idolatry in the effort to make it more hideous in the ,christian's eyes1 to induce him to shun it as an abominable vice intensely hated of ,god4 ,it is a vice calculated to turn a man wholly from faith and from divine worship1 until he regards not1 nor seeks after1 ,god and his ,word and heavenly treasures1 but follows only after the treasures of earth and seeks a god that will give him enough of earthly good4 #ah4 ,much might be said on this topic were we to consider it relative to all orders and trades in succession4 ,for plainly the world1 particularly in our day1 is completely submerged in the vice of covetousness4 ,it is impossible to enumerate the subtle arts it can invent1 and the good and beautiful things it knows how to pass off whereunder it masks itself as a thing not to be considered sinful1 but rather extremely virtuous and indicative of uprightness4 ,and so idolatry ever does4 ,while before ,god it is the worst abomination1 before the world its appearance and reputation are superior4 ,so far from being recognized as sin1 it is considered supreme holiness and divine worship4 ,the very worship of ,mammon wears an imposing mask4 ,it must not be called covetousness or dishonest striving after property1 but must be known as upright1 legitimate endeavor to obtain a livelihood1 a seeking to acquire property honestly4 ,it ingeniously clothes itself with the ,word of ,god1 saying ,god commands man to seek his bread by labor1 by his own exertions1 and that every man is bound to provide for his own household4 ,no civil government1 no1 nor a preacher even1 can censure covetousness under that guise unless it be betrayed in gross robbing and stealing4 #ai4 ,let every man know that his covetousness will be laid to the charge of his own conscience1 that he will have to answer for it1 for ,god will not be deceived4 ,it is evident the vice is gaining ground4 ,with its false appearance and ostentation1 and its world-wide prevalence1 it is commonly accepted as legal4 ,without censure or restraint1 men are engrossed in coveting and accumulating to the utmost4 ,those having position and power think they have the right to acquire by violence as much as they can1 daily making assessments and imposts1 and new oppressions and impositions upon the poor4 ,and the common rabble seek gain by raising prices1 by extortion1 fraud1 and so on4 ,yet all desire not to be charged with wrong-doing2 they would not they should be called unchristian on account of their conduct4 ,indeed1 such excess of covetousness obtains that the public robbing and stealing1 and the faithlessness and fraud1 of the meanest hirelings1 servants and maids everywhere can no longer be restrained4 #bj4 ,but who would care to recount the full extent of this vice in all dealings and interests of the world between man and man8 ,enough has been said to induce every one who aims to be a ,christian to examine his own heart and1 if he find himself guilty of such vice1 to refrain2 if not1 to know how to guard against it4 ,every individual can readily perceive for himself what is consistent with ,christian character in this respect1 what can be allowed with a good conscience2 for he has ,christ's rule of dealing as we would be dealt with1 which insures equality and justice4 ,where unfairness exists1 covetousness must obtain to some extent4 #ba4 ,if you will not desist from the vice of covetousness1 then know you are not a ,christian1 not a believer1 but1 as ,paul calls you1 a base1 detestable idolater1 having no part in ,god's kingdom2 for you are living wholly to the world and without intent to rise with ,christ4 ,you will receive no blessing from the joy-inspiring and gracious revelation that ,christ died and rose for sinners4 ,you cannot say1 ,therefore he died for me1 ,i trust4 ,truly1 ,christ died for you1 but if you continue in your wickedness1 using this revelation as a cloak for your mean covetousness1 do not--such is the declaration of the text--by any means apply that comforting promise to yourself4 ,although ,christ indeed died and rose for all1 yet unto you he is not risen2 you have not apprehended his resurrection by faith4 ,you have seen the smoke but have not felt the fire2 you have heard the words but have received nothing of their power4 ,,the ,,new ,,life ,,in ,,christ4 #bb4 ,if you would be able honestly to boast of this revelation as unto you1 if you would have the comfort of knowing that ,christ1 through his death and resurrection1 has blessed you1 you must not continue in your old sinful life1 but put on a new character4 ,for ,christ died and rose for the very purpose of effecting your eventual death with him and your participation in his resurrection3 in other words1 he died that you might be made a new man1 beginning even now1 a man like unto himself in heaven1 a man having no covetous desire or ambition for advantage over a neighbor1 a man satisfied with what ,god grants him as the result of his labor1 and kind and beneficent to the needy4 #bc4 ,in his desire to arouse ,christians to the necessity of guarding against such vices as he mentions1 ,paul strengthens his admonition1 in conclusion1 by grave threats and visions of divine wrath1 saying1 for which things' sake cometh the wrath of ,god upon the sons of disobedience2 that is1 upon the unbelieving world1 which regards not the ,word of ,god1 does not fear or believe in it nor strive to obey it1 and yet is unwilling to be charged with idolatry and other unchristian principles1 desiring rather to be considered righteous and ,god's own people4 ,in the last quoted clause ,paul also implies that worldly conduct1 the life of worldly lusts such as covetousness and other vices1 is inconsistent and impossible with faith1 and that the power of ,christ's resurrection cannot reach it4 ,for this reason he terms them sons of disobedience1 who have not faith and who1 by their unchristian conduct1 bring ,god's wrath upon themselves and are cast out from the kingdom of ,god4 ,god seriously passes sentence against such conduct1 declaring he will reveal his wrath against it in bodily punishment in this world and eternal punishment in the world hereafter4 ,elsewhere ,paul says practically the same thing 7,eph #e1 #f73 ,for because of these things cometh the wrath of ,god upon the sons of disobedience4 ,see also ,rom #a1 #ah4 #bd4 ,such is the admonition of ,paul unto all who would be called ,christians4 ,he reminds them whereunto the ,gospel of ,christ calls them and what his resurrection should work in them--death to all life and doctrine not in harmony with ,god's ,word and ,god's will--and that if they believe in the risen and living ,christ1 they1 as risen with him1 should seek after the same heavenly life where he sits at the right hand of ,god1 a life where is no sin nor worldly error1 but eternal life and imperishable treasures to be possessed and enjoyed with ,christ forever4 #be4 ,but the revelation of ,christ's resurrection can be apprehended by nothing but faith4 ,the things ,paul here tells us of life and glory for ,christians in the risen ,christ are not apparent to the world2 in fact1 ,christians themselves do not perceive them by external sense4 ,notice1 he says1 ,ye died1 and your life is hid with ,christ in ,god4 ,the world does not understand the ,christian life and has no word of praise for it2 it is hostile to the faith and cannot tolerate the fact that you believe in ,christ and refuse to join hands with it in love for worldly lusts4 ,a hidden life indeed is the ,christian's2 not only hidden to the world1 but1 so far as external perception goes1 to the ,christian himself4 ,nevertheless1 it is a life sure and in safe keeping1 and in the hereafter its glory shall be manifest to all the world4 ,for ,paul says3 ,when ,christ1 who is our life1 shall be manifested1 then shall ye also with him be manifested in glory4 #bf4 ,here is comfort for ,christians in this earthly life where1 though they receive the doctrine of ,christ and apprehend him by faith1 their resurrection seems to the world and to their own perceptions untrue2 where they must contend with sin and infirmities and moreover are subject to much affliction and adversity2 and where consequently they are extremely sensible of death and terror when they would experience joy and life4 ,in this verse ,paul comforts them1 showing them where to seek and surely apprehend their life4 #bg4 ,be of good cheer1 he would say1 for ye are dead to the worldly life4 ,this life ye must renounce1 but in so doing ye make a precious exchange4 ,dying unto the world is a blessed experience1 for which ye will obtain a life far more glorious4 ,ye are now1 through ,christ's death1 redeemed from sin and from death eternal and are made imperishable4 ,upon you is conferred everlasting glory4 ,but this risen life ye cannot yet perceive in yourselves2 ye have it in ,christ1 through faith4 ,christ is spoken of as our life4 ,though the life is still unrevealed to you1 it is certain1 insured to you beyond the power of any to deprive you of it4 ,by faith in ,christ's life1 then1 are ye to be preserved and to obtain victory over the terrors and torments of sin1 death and the devil1 until that life shall be revealed in you and made manifest to men4 ,in ,christ ye surely possess eternal life4 ,nothing is lacking to a perfect realization except that the veil whereby it is hidden so long as we are in mortal flesh and blood1 is yet to be removed4 ,then will eternal life be revealed4 ,then all worldly1 terrestrial things1 all sin and death1 will be abolished4 ,in every ,christian shall be manifest only glory4 ,christians1 then1 believing in ,christ1 and knowing him risen1 should comfort themselves with the expectation of living with him in eternal glory2 the inevitable condition is that they have first1 in the world1 died with him4 #bh4 ,paul does not forget to recognize the earthly environment of ,christians and saints1 for he says3 ,put to death therefore your members which are upon the earth4 ,though acknowledging ,christians dead with ,christ unto worldly things and possessing life in ,christ1 he yet tells them to mortify their members on earth1 and enumerates the sins of fornication1 covetousness1 etc4 ,this is truly a strange idea1 that it should be necessary for men who have died and risen with ,christ and hence have been made really holy1 to mortify worldly inclinations in their bodily members4 ,the apostle refers to this subject in ,romans #g3 #e1 #h1 #bc1 and elsewhere1 frequently explaining how1 in the saints1 there continue to remain various lusts of original sin1 which constantly rise in the effort to break out1 even gross external vices4 ,these have to be resisted4 ,they are strong enough utterly to enslave a man1 to subject him to the deepest guilt1 as ,paul complains 7,rom #g1 #bc72 and they will surely do it unless the individual1 by faith and the aid of the ,holy ,spirit1 oppose and conquer them4 #bi4 ,therefore1 saints must1 by a vigorous and unceasing warfare1 subdue their sinful lusts if they would not lose ,god's grace and their faith4 ,paul says in ,romans #h1 #ac3 ,if ye live after the flesh1 ye must die2 but if by the ,spirit ye put to death the deeds of the body1 ye shall live4 ,in order1 then1 to retain the ,spirit and the incipient divine life1 the ,christian must contend against himself4 ,this cannot be accomplished by the monastic hypocrisies wherewith some expect to resist sin4 ,for the pollution of sin is not merely something adhering to the clothing1 or to the skin externally1 and easily washed off4 ,it is not something to be discharged from the body by fasting and castigation4 ,no1 it penetrates the flesh and blood and is diffused through the whole man4 ,positive mortification is necessary or it will destroy one4 ,and this is how to mortify sin3 ,it must be perceived with serious displeasure and repented of2 and through faith ,christ's forgiveness must be sought and found4 ,thus shall sinful inclinations be resisted1 defeated and restrained from triumphing over you4 ,more has been said on this topic elsewhere4 ,sunday ,after ,easter ,text3 ,first ,john #e1 #d-ab4 #d ,for whatsoever is begotten of ,god overcometh the world3 and this is the victory that hath overcome the world1 even our faith4 #e ,and who is he that overcometh the world1 but he that believeth that ,jesus is the ,son of ,god8 #f ,this is he that came by water and blood1 even ,jesus ,christ2 not with the water only1 but with the water and with the blood4 #g ,and it is the ,spirit that beareth witness1 because the ,spirit is the truth4 #h ,for there are three who bear witness1 the ,spirit1 and the water1 and the blood3 and the three agree in one4 #i ,if we receive the witness of men1 the witness of ,god is greater3 for the witness of ,god is this1 that he hath borne witness concerning his ,son4 #aj ,he that believeth on the ,son of ,god hath the witness in him3 he that believeth not ,god hath made him a liar2 because he hath not believed in the witness that ,god hath borne concerning his ,son4 #aa ,and the witness is this1 that ,god gave unto us eternal life1 and this life is in his ,son4 #ab ,he that hath the ,son hath the life2 he that hath not the ,son of ,god hath not the life4 ,,victorious ,,faith4 #a4 ,this epistle selection was primarily arranged for this particular ,sunday because it treats of baptism and of the new birth of the believing ,christian4 ,it was in former time customary in the ,church to baptize immediately after ,easter those who had accepted the ,christian faith and had been instructed in its precepts4 ,this day is also called ,dominicam in albis1 and by us ,germans ,weiszer ,sonntag 7,white ,sunday71 because the candidates for baptism were clad in white linen as indicative of their cleansing and new birth2 just as today children to be baptized are arrayed in a white christening-robe4 ,,the ,,new ,,birth4 #b4 ,while this lesson does not treat of the resurrection of ,christ1 it has reference to its fruits3 faith1 the very essence of ,christianity1 here expressed as being born of ,god2 and the evidence of the ,holy ,spirit1 received through baptism1 which assures us we are children of ,god and have1 through ,christ1 eternal life and all blessings4 #c4 ,though ,john's language is1 as usual1 plain and simple1 yet1 in the ears of men generally1 it is unusual and unintelligible4 ,the world estimates it as similar to the prattle of children or fools4 ,what1 according to the world's construction1 is implied by the statement1 ,whatsoever is begotten born of ,god overcometh the world8 ,overcoming the world1 the unconverted would understand to mean bringing into subjection to oneself every earthly thing and assuming the position of sovereign of the world4 ,yet more absurd in the ears of this class is the saying that we must be born of ,god4 ,did one ever hear of such a thing1 they might exclaim1 as children born of ,god8 ,it would be less ridiculous to say we must be born of stones1 after the idea of the heathen poets4 ,to the world there is no birth but physical birth4 ,hence such doctrine as our lesson sets forth will ever be strange1 unintelligible1 incomprehensible1 to all but ,christians4 ,but the latter speak with new tongues1 as ,christ in the last chapter of ,mark 7verse #ag7 says they shall1 for they are taught and enlightened by the ,holy ,spirit4 #d4 ,clearly1 then1 when the ,scriptures speak of being born of ,god1 it is not in a human sense2 the reference is not to the conditions of our temporal lives1 but to those exalted ones of a future existence4 ,to say we must be born of ,god is equivalent to saying that if man is to be redeemed from sin and eternal death1 to enter into the kingdom of ,god and into happiness1 his physical birth will not suffice2 all which nature1 reason1 free-will and human endeavor may afford is inadequate4 ,physical birth1 it is true1 answers for everything in the way of temporal possession and achievement1 everything great1 powerful1 noble1 rich1 wise1 learned2 in short1 every exalted and desirable thing of earth4 ,but all such possession and achievement serves only the physical existence2 it is swept away by death1 to which event it is ever subject4 ,hence becomes necessary a new and different birth1 a birth more significant than that of the natural man even in the case of emperors1 kings1 or the wisest and most influential of earth4 ,for as ,isaiah says 7ch4 #dj1 #f73 ,all flesh is grass1 and all the goodliness thereof is as the flower of the field4 ,the grass withereth1 the flower fadeth4 ,the demand is for a divine birth1 a birth in which parentage is wholly of ,god2 a birth signifying the operation of ,god's divine power in man1 a power achieving something beyond the attainment of his natural capacities and effecting in him new understanding and a new heart4 #e4 ,the process is this3 ,when the individual hears the ,gospel message of ,christ--a message revealed and proclaimed not by the wisdom and will of man1 but through the ,holy ,spirit--and sincerely believes it1 he is justly recognized as conceived and born of ,god4 ,john in his gospel 7ch4 #a1 #ab7 says3 ,as many as received him1 to them gave he the right to become children of ,god1 even to them that believe on his name4 ,and in the first verse of the chapter including our text1 he tells us3 ,whosoever believeth that ,jesus is the ,christ is begotten of ,god4 ,through that faith1 for the sake of his ,son1 ,god accepts us as his children1 pleasing to him and heirs of eternal life2 and the ,holy ,spirit will be sent into our hearts1 as is explained later4 #f4 ,this doctrine condemns those arrogant teachers who presumptuously expect to be justified before ,god by their own merits and works4 ,they imagine that their wisdom1 learning1 good judgment1 intelligence1 fair reputation and morality entitle them1 because of the good they are thus enabled to do1 to the favor of ,god and to reception up into heaven4 ,but the ,scriptures clearly teach the very reverse1 that all these things are nothing in the eyes of ,god4 ,it is sheer human effort2 it is not being born of ,god4 ,however wise and powerful you might be1 if even the noblest1 most beautiful1 fruit human nature can produce1 you could not see the kingdom of ,god unless you became a wholly different person1 unless you were born anew1 according to ,christ's words in ,john #c1 #c4 ,and this is something impossible to your natural powers4 ,you certainly cannot make yourself of other parentage than you are4 ,god must begin the work in you1 communicating his seed--his ,word--by virtue of which the ,holy ,spirit operates in you1 enabling you1 by faith1 to cling to the promise1 as said before4 #g4 ,now1 he who is thus born of ,god1 ,john declares1 overcomes the world4 ,verily1 this is a significant and forcible assertion the ,holy ,spirit makes2 it represents a tremendous power1 a great work4 ,the child of ,god must1 indeed1 attempt and accomplish great things4 ,the birth effected through the ,word and faith makes men true sovereigns1 above all earthly rulers2 it gives them power even to overcome the world1 something impossible to any ,roman or ,turkish potentate4 ,they effect not their victory by physical force or temporal power1 but by the spiritual birth1 through faith4 ,as ,john says immediately after the clause we are discussing1 ,this is the victory that hath overcome the world1 even our faith4 ,here is his own explanation of what he means by being born of ,god4 ,,the ,,two ,,kingdoms4 #h4 ,now1 in order to understand the nature of the spiritual victory and how it is effected1 we must know just what ,john means by the term world4 ,the reference is not to dominion over territory1 to property or money4 ,he implies the existence of two kingdoms4 ,in one1 the kingdom of ,god1 the heavenly kingdom of ,christ1 is included1 first1 the angels in heaven1 who are the chief lords1 the inner circle of counselors2 second1 the entire ,christian ,church on earth1 under one head1 ,christ the ,lord and ,king4 ,in the other kingdom1 the hellish kingdom1 the devil is prince1 and his mighty counselors and servants are the angels who with him fell from heaven2 it also includes the world1 those on earth who teach1 believe and live contrary to ,christ1 who represent the heathen1 the ,jews1 the ,turks and false ,christians4 ,by the heavenly kingdom of ,god we must understand1 not only spiritual life and godly people1 but the lord and regent of that kingdom--,christ with his angels1 and his saints both living and dead4 ,thus1 too1 the kingdom of the world represents not only the earthly life with its worldly interests1 but particularly its lord and regent--the devil and his angels1 and all unchristian1 godless1 wicked people on earth4 ,so1 when ,john says1 ,whatsoever is begotten of ,god overcometh the world1 he means by world the devil and his whole earthly dominion4 #i4 ,now1 the workings of these two kingdoms are plainly evident1 though the leaders--,christ the ,lord1 and the devil--are not visible to mortal eyes4 ,christ rules direct and effectually1 in his own power1 through the ,word and through the ,holy ,spirit in the hearts of believers1 maintaining them in the faith and in the knowledge of his ,word1 and protecting from the devil's wrath and subtlety2 further1 he rules through his angels1 who guard his followers2 again1 he rules through his people themselves1 who exercise authority one over another in loving service1 each teaching1 instructing1 comforting and admonishing a noble little band of godly1 obedient1 patient1 chaste1 kind1 tractable1 benevolent souls4 ,the nature of the devil's kingdom1 the manner of life the world leads1 is easily apparent4 ,this kingdom is simply a huge booth filled with faithless1 shameless1 wicked individuals1 impelled by their god to every sort of disobedience1 ingratitude and contempt of ,god and his ,word2 to idolatry1 false doctrine1 persecution of ,christians and the practice of all wantonness1 mischief1 wickedness and vice4 #aj4 ,these two kingdoms are opposed4 ,they continually contend for the crown2 they war with each other for supremacy4 ,christians are brought into the conflict to hold the field against ,god's enemy1 whose rule of the world is one of falsehood and murder2 they must contend with the enemy's servants1 his horde of factious spirits and basely wicked individuals1 in an effort to restrain evil and promote good4 ,christians must be equipped for the fray2 they must know how to meet and successfully resist the enemy1 how to carry the field unto victory1 and hold it4 ,,faith ,,the ,,victor4 #aa4 ,therefore1 when ,john says1 ,whatsoever is begotten of ,god overcometh the world3 and this is the victory that hath overcome the world1 even our faith1 his purpose is to admonish ,christians that believers must manifest the power and working of faith in life and deed4 ,in fact1 his chief aim in writing this text was to reprove false ,christians who are pleased to hear the doctrine that we are saved through ,christ alone1 our works and merits not earning our salvation2 and who imagine the hearing of this doctrine constitutes them ,christians and that there is no necessity for any effort or contention on their part4 ,they forget that they must1 through faith1 become new persons fitted to overcome the world and the devil4 #ab4 ,victory over the devil is the sign of the true ,christian4 ,thereby we may know men are born of ,god1 may distinguish them from the false children who enjoy but the semblance of ,god's ,word and never experience its power4 ,such are mere mondkinder 7moon-children7--still-born1 destitute of real divine life1 or divine power4 ,it cannot be said we have been born of ,god when we continue in our old dead and worldly course1 and as before lie and live in sin at the devil's pleasure4 ,no1 as children of ,god we must resist the devil and his entire kingdom4 ,if1 then1 instead of overcoming the world you allow it to overcome you1 then1 boast as you may of faith and ,christ1 your own conduct testifies that you are not a child of ,god4 ,to illustrate1 beginning with some of the lower and grosser sins3 ,if you boast of being a child of ,god1 but still live in fornication1 adultery1 and such vices1 the devil has already overcome you and wrested you from the kingdom of ,god4 ,if you are miserly1 injuring your neighbor by usury1 by overcharging1 by false wares and fraudulent business1 you have permitted the world and your own flesh to overcome you for a penny4 ,if you entertain envy and hatred toward your neighbor1 you are at once thereby a captive servant of the devil4 ,the same principle holds in the case of sins more subtle and refined1 where the malicious knavery of the devil must be resisted4 ,for instance1 the devil deceives with misleading doctrines1 impelling men to idolatry1 false faith1 presumption1 despair1 blasphemy1 and so on4 ,now1 if you yield to him1 suffering yourself to be seduced1 what will it profit you to boast of the ,gospel faith8 for you have not properly grasped ,god's ,word1 you have not rightly recognized ,god in ,christ1 but continue in error1 in false fancies1 captivated and deceived by the devil4 #ac4 ,it requires something more than mere human wisdom and skill1 more than human power1 to withstand and overcome an enemy so formidable as the devil4 ,as said before1 the ,christian must be fortified with the knowledge of how to guard against his wiles and deceptions and how to withstand him4 ,hence a ,christian is called a person who is born of ,god4 ,he must be different from an intelligent heathen and a skillful worldling to rightly understand ,god's ,word and apprehend ,christ through faith1 and must use such knowledge as weapons of offense and defense in the conflict4 ,thus will he be able to withstand the devil and the world and to gain the victory4 ,god's ,word and faith are the power which will bring him through2 he cannot be overcome so long as he adheres to them4 ,in this connection are ,john's words immediately preceding our text3 ,this is the love of ,god1 that we keep his commandments2 and his commandments are not grievous4 ,then he goes on1 ,for whatsoever is begotten of ,god overcometh the world1 etc4 ,such is the power represented by genuine new birth1 that therein the devil1 the world and all evil are overcome4 ,just as1 in physical birth1 a normal child fully born into the world may overcome a slight offensive disease1 while an abnormal or still-born child perishes of its own weakness4 #ad4 ,for example1 if ,i have faith and am born of ,god1 ,i will not pollute myself with unchastity and fornication1 ,i will not bring disgrace upon another's spouse or child4 ,the new birth will indeed teach me not to reject shamefully the treasure ,i have in ,christ1 not to lose it willingly1 and not to drive from me the indwelling ,holy ,spirit4 ,faith1 if it truly dwells in me1 will not permit me to do aught in violation of my conscience and of the ,word and the will of ,god4 ,should ,i be tempted by avarice to deceive and defraud my neighbor1 or to close my hand when ,i should give him aid1 if ,i am a ,christian and born anew my faith will protest and turn me from such action4 ,can ,i injure my neighbor or permit him to suffer want when ,i might contribute to his relief1 if ,i am aware that ,christ has given his body and shed his blood for me8 ,how can there enter into the heart of the ,christian who believes he has received ineffable and eternal treasures through the ,son of ,god1 the inclination to permit his neighbor to suffer a trivial want when he can easily extend relief8 ,much less would it be possible for the ,christian to injure or to do injustice to his neighbor for the sake of shamefully gaining some small advantage4 ,rather he would reflect3 ,if ,i am1 through ,christ1 a child of ,god and an heir of heaven1 the sum of this world's goods is far too insignificant to induce me1 for the sake of a penny1 to deceive or defraud anyone4 ,then1 too1 if the devil tempt you by his tyrannical1 factious spirits1 or even by your own thoughts1 to forsake your pure doctrine for his deceptions1 you as a ,christian are to resist the temptation1 remembering the blessings you have through faith received from ,christ in the ,gospel2 you have been liberated from darkness1 blindness and error2 have learned rightly to know ,god2 and have obtained the sure consolation of grace and salvation1 being aware upon what you must depend in life and death4 ,why1 then1 yield to the devil1 allowing yourself to be robbed of salvation and eternal life8 ,why not much rather let go every earthly thing than to deny the ,word of ,god or to permit this blessed consolation to be perverted1 falsified and wrested from you8 #ae4 ,so1 then1 ,john says1 ,this is the victory that hath overcome the world1 even our faith4 ,it is1 indeed1 saying very much for the ,christian faith to attribute to it such power over the devil and the world--a power transcending all human ability4 ,it requires an agency greater and higher than human strength to triumph over the devil1 especially in the perplexing conflicts of conscience1 when he vexes and tortures the heart with terror of ,god's wrath in the attempt to drive us to despair4 ,at such times all our works must immediately sink out of sight1 leaving no help or victory except the faith that clings to the word of ,christ the ,lord1 believing that1 for the sake of his beloved ,son1 ,god will be merciful and will not condemn us for our sins and unworthiness if we believe in him4 ,such faith as this stands fast and gains the victory2 neither the devil nor the gates of hell can prevail against it4 #af4 ,the same is true in all temptations4 ,before we can resist and overcome1 we must have faith to believe that through ,christ we have remission of sins and the favor of ,god2 that ,god gives us help and strength to enable us to stand in the conflict and successfully resist the devil1 the world1 the flesh and death2 that we obtain the victory by the divine power of the ,holy ,spirit1 lacking whose help we all would be far too weak to win4 ,without faith1 we are under the power of the devil and sin1 being subject to them by natural birth4 ,we can be liberated in no other way than through faith in ,christ4 #ag4 ,that ,john has reference to faith in ,christ is plainly evident from his query1 ,who is he that overcometh the world1 but he that believeth that ,jesus is the ,son of ,god8 ,the apostle's purpose therein is to make plain just what the true ,scriptural faith is and what it implies4 ,for there are other beliefs which the world calls faith4 ,the ,jews1 the ,turks1 the ,papists1 claim they also believe in ,god who created heaven and earth4 ,that such belief is not the true faith1 however1 is proved by the fact of its ineffectiveness4 ,it does not contend and overcome1 and it permits the believer to remain as he is1 in his natural birth and under the power of the devil and sin4 ,but the faith which believes ,jesus is the ,son of ,god is the true1 triumphant sort4 ,it is an invincible power wrought in the hearts of ,christians by the ,holy ,spirit4 ,it is a sure knowledge1 that does not gaze and vacillate hither and thither according to its own thoughts4 ,it apprehends ,god in ,christ the ,son sent from heaven1 through whom ,god reveals his will and his love and transfers us from sin to grace1 from death to a new and eternal life2 a refuge and trust that relies not upon its own merit or worthiness1 but upon ,christ the ,son of ,god1 and in his might and power battles against the world and the devil4 ,therefore1 the ,christian faith is not the cold1 ineffective1 empty1 lifeless conception which ,papists and others imagine it to be2 no1 it is a living1 active power1 ever followed by victories and other appropriate fruits4 ,where such fruits are lacking1 faith and the new birth are not there4 ,,the ,,source ,,of ,,faith4 #ah4 ,thus we have the first part of our sermon on the new birth and faith4 ,for the second part1 ,john shows whence and by what means comes the faith productive of victory2 he says3 ,this is he that came by water and blood1 even ,jesus ,christ2 not with the water only1 but with the water and with the blood4 ,and it is the ,spirit that beareth witness1 because the ,spirit is the truth4 ,for there are three who bear witness in earth1 the ,spirit1 and the water1 and the blood1 etc4 #ai4 ,john speaks of ,christ's kingdom1 and of the office the ,holy ,spirit bears outwardly and visibly in the ,christian ,church1 represented in the ministerial office and the sacraments4 ,he says3 ,there are three who bear witness in earth4 ,john1 as usual1 employs the word witness in connection with the thought of preaching2 it is a word he frequently uses4 ,for instance1 in the beginning of his gospel1 where he speaks of ,john the ,baptist1 he says 7ch4 #a1 #g73 ,the same came for a witness1 that he might bear witness of the light4 ,so1 in his use of the phrase witness or bearing witness1 we are to understand simply the public preaching of ,god's ,word4 ,again1 ,christ says 7,john #af1 #i-ad71 that the ,holy ,spirit shall bear witness of him2 that is1 he shall publicly fill the ministerial office4 ,this is ,god's own witness to his ,son4 ,and here ,john tells us we have the victory over the devil and the world1 through faith1 for the sake of ,christ the ,son of ,god4 #bj4 ,this witness ,christ himself ordains shall ever go forth1 and remain1 in the ,church4 ,to this end ,christ sent the ,holy ,spirit2 to this end ,christ himself called and gave the ,holy ,spirit to the apostles and their successors1 ministers1 preachers and teachers1 as ,paul tells us 7,eph #d1 #aa-ac71 who are to exercise the ,word1 that the ,word may resound always and everywhere in the world1 reaching to children's children1 and on down to future generations4 ,were the witness not in the ,church1 the pulpit--in fact1 the entire outward administration of the ,church--would be useless1 for every man could read the ,scriptures for himself4 ,but for the sake of the uninstructed masses and the constantly rising young who1 as yet in ignorance of the ,word1 need admonition--for the sake of these1 the ,spirit must bear public witness or administer the preaching office that they1 too1 may learn to know the grace of ,god manifest and given to us through ,christ1 and that ,god's wondrous works may be publicly recognized and extolled by us in opposition to the devil and the world4 #ba4 ,wherever such witness is borne1 there certainly will be some fruit4 ,the witness never fails of effect4 ,some surely will be reached2 some will accept and believe it4 ,since it is the witness of the ,holy ,spirit1 and the apostle says here1 the ,spirit beareth witness1 he will be effective1 producing in us that to which ,john refers when he says we are children of ,god1 and have the victory and eternal life4 ,so the ,word--or the ,gospel message accompanied by the witness of the ,spirit--and faith are vitally related4 ,in the last analysis they are inseparable4 ,without faith1 preaching will be fruitless2 and faith has origin in the ,word alone4 ,therefore1 we should gladly hear and handle the ,word4 ,where it is1 there is also the ,holy ,spirit2 and where the ,spirit is1 there must be at least some believers4 ,even if you have already heard the ,word and obtained faith1 it will always continue to strengthen you as you hear it4 ,one knows not at what hour ,god may touch and illumine his or another's heart4 ,it may be in a time when we least look for it1 or in the individual of whom we have least expectation4 ,for the ,spirit1 as ,christ says1 breathes where he will1 and touches hearts when and where he knows them to be receptive4 #bb4 ,it is relative to the power and energy wrought by the ,holy ,spirit that ,john speaks1 indicating the source and means of the power of this witness1 when he says of ,christ1 ,this is he that came by water and blood1 etc4 ,in this sentence is included all we possess in the kingdom of ,christ1 and here is extolled the efficacy of our beloved baptism and the blood or sufferings of ,christ4 ,here ,john unites all the elements in one bundle1 so to speak1 making a triune witness4 ,they bear joint witness to our faith and confirm it--these three3 the water1 the blood and the ,spirit4 ,,baptism ,,by ,,water ,,and ,,blood4 #bc4 ,christ comes1 first1 by water2 that is1 by holy baptism4 ,he employs baptism as an outward sign of his work in the new birth of man and in man's sanctification4 ,this water by which ,christ comes cannot be a mere1 empty sign2 for he comes not merely to cleanse or bathe the body with water1 but to purify the whole man from all pollution and blemishes inherent in him from ,adam4 ,christ has instituted a cleansing wholly unlike the ,mosaic ablutions under the ,old ,testament dispensation4 ,moses came with various laws relating to washings and purifications1 but they were only cleansings of the body or of the flesh and had daily to be repeated4 ,now1 since these ceremonials contributed nothing to man's purification in ,god's sight--a thing to be effected by nothing short of a new birth--,christ came with a new order of cleansing1 namely1 baptism1 which is not a mere external ablution from physical impurities1 but a washing effective in man's purification from the inward pollution of his old sinful birth and from an evil conscience1 and bringing remission of sin and a good conscience toward ,god1 as ,peter says4 #a ,pet #c1 #ba4 ,paul1 also 7,tit #c1 #e71 calls baptism the washing of regeneration and renewing of the ,holy ,spirit4 #bd4 ,christ first instituted baptism through ,john the ,baptist4 ,to distinguish it from the ,mosaic baptism1 the old ,jewish rite of washings1 ,christ styles it a baptism unto repentance and the remission of sins4 ,he designs that therein man shall perceive his inner impurities and know them to be1 in ,god's sight1 beyond the power of outward ,mosaic ablutions to reach2 shall know also that purification of the conscience and remission of sins must be sought and obtained through the power of ,christ the ,lord1 who instituted baptism4 #be4 ,secondly1 that this cleansing of sin may be effected in us through baptism1 something more than mere water must be present4 ,mere water could effect no more than do ordinary washings1 and no more than ,jewish and ,turkish baptisms and washings effect4 ,there must be a power and force accompanying the water effective to work inward purification1 the purification of the soul4 ,therefore1 ,john says1 ,christ came1 not by water alone1 but also by blood2 not the blood of bulls1 or of calves1 or of goats1 those ,old ,testament sacrifices1 but his own blood1 as ,paul declares4 ,heb #i1 #ab4 ,he comes through the preaching office of the ,new ,testament1 which is his rule upon earth1 imparts to us the effective power of his shed blood1 his sacrifice for our sins1 and thus applies to us the treasure wherewith he purchased our redemption4 #bf4 ,hence there is now in baptism this efficacy of the blood of ,christ4 ,that is the true caustic soap which not only removes the uncleanness of the outer man1 but penetrates to the inner nature1 consuming its impurities and cleansing them away1 that the heart may become pure in ,god's sight4 ,thus1 the blood of ,christ is so effectively mingled with the baptismal water that we must not regard it as mere water1 but water beautifully dyed with the precious crimson blood of our dear ,saviour1 ,christ4 ,baptism1 then1 cannot rightly be regarded a physical cleansing1 like the ,mosaic ablutions1 or like the cleansing the bathhouse affords2 it is a healing baptism1 a baptism or washing with blood1 instituted by none but ,christ1 the ,son of ,god1 and that through his own death4 #bg4 ,in the record of ,christ's passion1 careful note is made of the fact that blood and water flowed immediately from the spear-thrust in ,christ's side as he hung upon the cross2 it is pointed out as a special miracle4 ,the design there is to teach that ,christ's shed blood is not without significance1 but stands for a washing or bath whose efficacy is present in the baptism with water2 and that from the slain body of ,christ issues an unceasing stream of water and blood1 flowing on down through the entire ,christian ,church1 wherein we must all be cleansed from our sins4 ,what makes baptism so precious1 so holy and essential is the mingling and union of the water with the blood of ,christ2 to be baptized into ,christ with water is really to be washed and cleansed with the blood of ,christ4 ,,the ,,spirit4 #bh4 ,to these two ,john adds a third witness1 the ,spirit4 ,the ,spirit bears witness with the water and the blood2 in fact1 through these other two he operates4 ,it is the ,holy ,spirit himself2 not as he is invisible up in heaven in his divine essence1 but the ,spirit who publicly manifests himself through his external office and permits himself to be heard through his ,word4 ,as ,john here asserts1 the ,spirit bears witness on earth with both the water and the blood4 #bi4 ,neither ,moses nor any other teacher in his doctrines of personal effort and external purifications1 his washings and his sprinklings of the blood of sheep and goats--no such teacher brings and gives the ,spirit4 ,with them is no ,spirit1 no divine power1 no regeneration of man4 ,any unbelieving1 spiritless1 wicked knave can exercise human effort and practice physical cleansing4 ,but ,christ alone brings with him the power and presence of the ,holy ,spirit1 who sanctifies us through the blood and water issuing from the divine side4 ,the ,spirit makes us partakers of its cleansing influence through the external office of preaching and through the sacraments1 which are called the office and gifts of the ,holy ,spirit4 ,through these the ,spirit works in the ,christian ,church just as he did at first1 among the apostles on the ,day of ,pentecost1 and will continue to do in the whole world1 unto the last day4 ,without his ministration we would never obtain1 nor know anything about1 the saving power of ,christ's blood in baptism4 #cj4 ,such is the kingdom ,christ unceasingly develops through the ,christian ,church4 ,in him we have eternal purification when to the water is added the ,spirit1 who through the ,word enkindles the heart and purifies it1 not with the cleansing qualities of the water alone1 but with the healing efficacy of the blood of ,christ1 whereby sins are exterminated and ,god's wrath appeased4 ,although the work of our redemption was wrought once for all in ,christ's blood shed upon the cross and is sufficient to cancel the sins of the entire world1 yet ,christ so instituted it that the same efficacy should remain forever1 and be daily distributed and offered to us through the ,holy ,spirit4 #ca4 ,this work of the ,holy ,spirit is neither received nor perceived except through faith in this witness1 the preached word of ,christ--when with the heart man grasps it and confidently believes it is fulfilled in himself as the ,word declares4 ,thus is the heart really cleansed1 the individual born anew1 through the ,holy ,spirit present in the sacred cleansing of water and of the blood of ,christ4 ,peter 7#a ,pet #a1 #b7 speaks of the sanctification of ,christians as the sprinkling of the blood of ,jesus ,christ upon us by the ,holy ,spirit through the public preaching of the ,gospel4 ,this sprinkling radically differs from the ,jewish sprinkling of water1 or of the ashes of a red heifer1 or of the blood of a dead lamb or goat1 round about the altar and upon the applicants for purification4 ,in the sanctification of ,christians1 the true consecrated water and the sprinkled blood of ,christ are combined2 that is1 the message concerning the shed blood of our ,lord ,jesus ,christ is sprinkled1 so to speak1 upon the soul1 and wherever that ,word touches the soul it is effective4 ,the blood in this case is not the ineffective1 lifeless blood of a slain animal1 but the potent1 living blood of the ,son of ,god4 ,under its application the soul cannot remain impure4 ,christ's blood purifies and heals from sin and death2 it strikes at their very foundation1 and entirely releases us from their power and grants us eternal life for soul and body4 #cb4 ,note1 this text is a grand sermon on the witness ,christians have here on earth1 which the apostle in concluding explains and extols in beautiful and comforting words4 ,he calls it a witness that ,god himself bears to his ,son and that serves to assure us of being the children of ,god and possessors of eternal life4 ,for he says3 ,and the witness is this1 that ,god gave unto us eternal life1 etc4 ,this is indeed an excellent witness1 which ,god himself witnesses and declares to you1 and the ,holy ,spirit brings and reveals to you4 ,god cannot lie nor deceive1 he is the eternal1 unchangeable truth1 as already mentioned4 ,if you believe this witness1 you certainly have received and possess it1 as ,john again says3 ,he that believeth on the ,son of ,god hath the witness in him4 ,,faith ,,to ,,be ,,implicit4 #cc4 ,the true1 saving doctrine of the ,christian faith is this3 ,there must be witness and confidence of heart so absolute as to leave no room for doubt that1 through ,christ1 we are ,god's children and have remission of sins and eternal life4 ,by way of showing us how ,god earnestly enjoins such faith upon us and forbids us to have any doubts on the subject1 ,john says1 ,he that believeth not ,god hath made him a liar2 because he hath not believed in the witness that ,god hath borne concerning his ,son4 #cd4 ,this passage annihilates the pernicious1 damnable1 diabolical doctrine of the ,papists1 who shamelessly claim it is right to doubt and that a ,christian should doubt his title to grace4 ,this doctrine is equivalent to teaching the propriety of disbelieving the testimony of ,god4 ,it is charging ,god with falsehood1 dishonoring and blaspheming the ,lord ,christ1 openly affronting the ,holy ,spirit1 knowingly plunging people into unpardonable sins and blasphemies and consequently sending them to the devil without hope or comfort of salvation4 #ce4 ,such is the beautiful fruit of papistical doctrine2 such is papistical holiness4 ,this is what they who would be the ,christian ,church recommend to us4 ,they would have us1 with them1 openly and fearlessly charge ,god with falsehood1 trample his ,word under foot and worship the devil in his stead4 ,further1 they require us to praise and honor them and render them thanks1 rejoicing to be offered their stipulated terms of friendship4 ,at the same time they have not in a single instance repented of their abominable idolatry or acknowledged their error2 rather they plume themselves on having in their purity taught no wrong4 ,if we will not accede to their demands1 we must be persecuted1 put to death1 exterminated everywhere in the world with fire and sword4 ,but the devil and death may accede in our stead4 ,let the godly ,christian desire and pray that ,god may hurl such accursed doctrine into the abyss of hell and punish as they deserve the impenitent blasphemers since they will not cease4 ,and let all the people say1 ,amen1 amen4 #cf4 ,note particularly the consolation of ,paul's concluding words4 ,here he embraces in one clear word the whole substance of the ,gospel when he says3 ,he that hath the ,son hath the life2 he that hath not the ,son of ,god hath not the life4 ,how could he speak plainer and more forcibly8 ,what is the need of further inquiry and investigation or discussion of this theme8 ,do you wish to have assurance of eternal life8 ,according to this verse1 you have it truly if you possess ,christ the ,son of ,god2 and you have ,christ when you believe this witness and preaching as ,john says1 and you should confidently rely upon it in life and in death as the divine1 eternal truth4 ,but if you believe not1 you have not life2 and all effort and suffering on your part1 yes1 combined with the effort and suffering of the whole world1 will profit you nothing4 ,you have not the ,son of ,god if you do not believe ,god's witness of him but charge ,god with falsehood4 ,second ,sunday ,after ,easter ,text3 ,first ,peter #b1 #bj-be4 #bj ,for what glory is it1 if1 when ye sin1 and are buffeted for it1 ye shall take it patiently8 but if1 when ye do well1 and suffer for it1 ye shall take it patiently1 this is acceptable with ,god4 #ba ,for hereunto were ye called3 because ,christ also suffered for you1 leaving you an example1 that ye should follow his steps3 #bb who did no sin1 neither was guile found in his mouth3 #bc who1 when he was reviled1 reviled not again2 when he suffered1 threatened not2 but committed himself to him that judgeth righteously3 #bd who his own self bare our sins in his body upon the tree1 that we1 having died unto sins1 might live unto righteousness2 by whose stripes ye were healed4 #be ,for ye were going astray like sheep2 but are now returned unto the ,shepherd and ,bishop of your souls4 ,,patience ,,under ,,tribulation4 #a4 ,this epistle lesson is a beautiful selection from apostolic teaching4 ,doubtless it was intentionally arranged for this ,sunday2 for ,peter's concluding words1 ,for ye were going astray like sheep2 but are now returned unto the ,shepherd and ,bishop of your souls1 accord with the gospel selection about the ,good ,shepherd4 ,yet it might also properly serve in part for the text of a sermon on the passion of ,christ2 for the sufferings of ,christ are here presented as an example unto us4 ,in the preceding part of the chapter1 ,peter taught the ,christians how1 having obtained faith1 they are to exhibit its fruits--good works in the various stations of life4 ,particularly does he admonish them to manifest the fruit of patience under crosses and afflictions4 #b4 ,when the individual accepts ,christ and begins to profess his faith in word and life1 invariably--it cannot be otherwise--the world1 that eternal enemy of ,christ and faithfully-obedient servant of the devil1 will be dissatisfied4 ,the world regards it contemptible1 disgraceful1 to live any life but one pleasing to itself1 to do and speak aught but as it desires4 ,its rage is excited toward the ,christian and it proceeds to persecute1 to torture1 even to murder him when possible4 ,we often hear the wiseacre scoffers say that ,christ could have enjoyed peace had he desired to4 ,the same may be said of ,christians2 they could have peace and pleasure if they would but take advice and conform to the world4 #c4 ,what are we to do8 ,it is a fact that to maintain and obey the truth is to stir up wrath and hatred4 ,even the heathen assert as much4 ,but the fault lies not with the advocate of truth but with its rejecters4 ,is the truth not to be preached at all8 ,must we be silent and permit all mankind to go direct to hell8 ,who could or would heap upon himself the guilt of such negligence8 ,the godly ,christian1 who looks for eternal life after the present one and who aims to help others to attain unto the same happy goal1 assuredly must act the part he professes1 must assert his belief and show the world how it travels the broad road to hell and eternal death4 ,and to do so is to antagonize the world and incur the displeasure of the devil4 #d4 ,now1 since there is no escaping the fact that he who would confess ,christ and make the world better must1 in return for his service and benefactions1 heap upon himself the enmity of the devil and his adherents1 as ,peter says--since this is the case1 we must remember that it is incumbent upon us to have patience when the world manifests its bitterest1 most hateful enmity toward our doctrine and toward our very lives1 when it reviles and slanders and persecutes us to the utmost for our principles4 ,peter here admonishes and persuades ,christians unto patience under these circumstances1 and at the same time seeks to comfort them with tender and impressive words4 #e4 ,first1 ,peter reminds the believers of their calling--of their reason and purpose in embracing ,christianity4 ,he says1 in effect3 ,remember1 belief in ,christ necessitates confession of him1 and the entire ,christian ,church is numbered in the holy1 divine calling that stands for the praise of ,god and the promotion of his kingdom4 ,an essential feature of this calling is the suffering of evil in return for good4 ,it seems inevitable that ,christians be condemned in the eyes of the world and incur its highest displeasures2 that they be destined to take up the gauntlet against the devil and the world4 ,it is said 7,ps #dd1 #bb73 ,for thy sake are we killed all the day long2 we are accounted as sheep for the slaughter1 or for the sacrifice4 ,sacrificial sheep were kept in an enclosure1 not permitted to go to pasture with the others4 ,they were not kept for breeding1 but to be daily1 one after another1 slaughtered4 #f4 ,paul would say3 ,what will you do1 beloved ,christians8 ,will you live in the world and not encounter any persecution because of your good deeds8 ,will you rage at the wickedness of the world1 and in your rage become wicked yourself and commit evil8 ,understand1 you are called to suffer persecutions2 they are a consequence of your baptism1 your ,christianity4 ,for these you renounced the devil and professed ,christ4 ,you are baptized unto the suffering of every sort of misfortune1 unto the enduring of the world and the devil4 ,you cannot escape the smoke when compelled to live in the inn where the devil is host and the whole house is filled with it4 ,again1 if you would have fire1 you must have smoke as a consequence2 if you would be a ,christian and a child of ,god1 you must endure the resultant evils that befall you4 #g4 ,in short1 the ,christian1 because he is a ,christian1 is subjected to the holy and precious cross4 ,he must suffer at the hands of men and of the devil1 who plague and provoke him2 outwardly with misery1 persecution1 poverty and illness1 or inwardly--in heart--with their poisonous darts4 ,the cross is the ,christian's sign and watchword in his holy1 precious1 noble and happy calling unto eternal life4 ,to such a calling must we render full dues and regard as good whatever it brings4 ,and why should we complain8 ,do not even wicked knaves and opposers of ,christians often suffer at the hands of one another what they are not pleased to endure8 ,and every man must frequently suffer injuries and misfortunes relative to body1 property1 wife and children4 #h4 ,then1 if you would be a ,christian and live justly in your calling1 be not so terribly alarmed1 so filled with hostile rage1 so extremely impatient1 at the torments of the world and the devil4 ,if you are unwilling to suffer and to be reviled and slandered1 if you prefer honor and ease1 then deny ,christ and embrace the delights of the world and the devil4 ,you will not1 even then1 be wholly free from suffering and sorrow1 though it will be your prerogative not to suffer as a ,christian and for the sake of ,christ4 ,at the same time1 you will discover that even though you enjoy only pleasure on earth1 it will be but for a brief time and ultimately you will find the bitter end of the pleasure sought4 ,,christ ,,our ,,pattern4 #i4 ,in the second place1 by way of rendering more impressive his admonition1 ,peter holds up the example of our real ,master1 our ,leader and ,lord1 ,christ1 who endured persecutions similar to ours1 and himself suffered more than any4 ,the apostle refers to him in a truly scriptural way--as of a twin or dual character4 ,he presents him not as an example of a saint in the ordinary sense1 but as the real ,shepherd and ,bishop of our souls1 who suffered for us1 making sacrifice for our sins in his own body on the cross4 ,in this capacity1 he is our treasure1 comfort and salvation4 #aj4 ,the apostle beautifully and strikingly points out the sublime perfections of our ,pattern1 in his suffering1 by way of gently urging us to patience4 ,he presents the chief points of ,christ's endurance1 examples of real patience2 all our sufferings1 when compared with those of ,christ1 are cast into the shade4 ,the passion of ,christ1 ,peter would say1 the suffering of the ,lord1 is a surpassing1 a preminent and sublimely glorious thing1 transcending every other instance of suffering2 first1 because it was for an example to us2 second1 because he suffered to save us2 third1 because he suffered innocently in all respects1 never having committed any sin4 ,in these three points we must leave to him alone the distinction1 humbling ourselves before them2 even had we suffered death in its every form1 we must cry that all our suffering is nothing in comparison with his4 ,even if we could attain to the sublimest1 the supreme1 the most glorious degree of suffering1 it would be but walking in his footprints1 following his example2 it would be but to fall far short of his suffering4 ,he would stand preminent--the ,master4 ,he would maintain immeasurable superiority and we would still be left to follow as best we could4 ,the extent of his agony1 the intensity and bitterness of his sufferings1 no one on earth can comprehend4 ,and if it be beyond our comprehension1 how much more is it beyond our power to imitate or experience4 ,we may thank ,god we have it before us for an example to behold and follow4 ,true1 we fall far short of perfect following1 but we may approach it in proportion to our sufferings1 faith and patience2 for one may exceed another in these things4 ,christ is an example1 ,peter says1 for all saints2 not for a certain few4 ,contrasted with ,christ1 all saints must with downcast eyes confess3 ,intense1 bitter1 grievous as our sufferings truly are1 when the sufferings of ,christ our ,lord are mentioned we will willingly keep silent2 for no human example of suffering will compare with that of ,christ4 #aa4 ,now1 this one fact1 that one so exalted as ,christ himself1 the only and eternal ,son of ,god1 has trod the path of suffering before us1 enduring unlimited distress1 agony transcending the power of humanity to experience--this alone should be enough to admonish and urge anyone to patiently endure affliction4 ,why1 then1 should we disciples1 we who are so insignificant and inexperienced in comparison with our ,master--why should we be at all troubled at any suffering for his sake8 especially when all he asks of us is to follow him1 to learn of him and to remain his disciples4 ,here1 mark you1 is the example set before the entire ,christian ,church1 the pattern she is to follow to the extent of at least walking in ,christ's steps1 at the same time1 however1 remembering that her most intense sufferings are naught in comparison to a single drop of his shed blood1 as we shall hear later4 #ab4 ,again1 this example assumes its ineffable and inimitable character from the fact that ,christ suffered not for himself1 nor yet merely as an example1 but in our stead4 ,this act1 to say the least1 transcends all human ability4 ,no saint can boast of equaling this example1 can say he suffered for another as ,christ suffered for our sins4 ,no1 here all boasting is summarily disposed of4 ,in respect to atonement1 ,christ left us no example1 for none can imitate him in that4 ,he stands alone there4 ,he alone was called to suffer for all men2 for those individuals now called and holy1 and for the still uncalled and sinners4 #ac4 ,the atonement is the chief1 the most exalted1 article of the ,christian doctrine4 ,faith alone apprehends it as the highest good1 the greatest blessing1 of our salvation1 and recognizes that we cannot1 by our works or our sufferings1 do or merit anything in atoning for sin4 ,the manner in which this subject is scripturally presented prohibits us from adding to it anything of human origin4 ,but so the accursed popedom has done in the teachings of its pillars and supporters the monks1 who regard the sufferings of ,christ as merely an example to us4 ,they pervert and render immaterial the fact that he suffered for us2 they place the entire responsibility upon ourselves1 as if we1 by our own works or our suffering are to make satisfaction for our sins1 to appease ,god's wrath and to merit grace4 ,this is a doctrine not found in the ,word of ,god1 but is of their own trivial1 self-selected1 self-devised and false human teachings4 #ad4 ,they have carried their untruthful1 worthless inventions to the extent of claiming for the saints not only sufficient acquired merit for their own salvation1 but a large accumulated surplus available for others1 which they have bequeathed to the ,pope1 thus furnishing him with an abundant treasury4 ,the ,pope1 through indulgences1 is to distribute this excess1 these superfluous merits1 as he feels disposed1 at the same time dipping out for himself and his shorn fat swine the riches of the world2 indeed1 the ecclesiasts distribute their own merits and works4 ,this is the refined monastic chastity1 poverty and rigid obedience of the orders--nothing but shameless falsehood and scandalous vice1 practiced under that covering1 both privately and publicly1 with the exception of a few who were sincere in their desire to be monks1 of whom ,i was one4 ,these falsehoods the orders readily sold to the laity on deathbeds and under other circumstances4 ,indeed1 wretched mortals who had incurred a death penalty and were about to be publicly executed1 they referred not to ,christ for comfort1 but counseled patience in their own well-deserved suffering and death2 as if ,god would accept their pain as atonement for their sins if only they suffered patiently4 ,purchasing of merit was the ecclesiasts' chief doctrine1 their strongest point4 ,they fearlessly proclaimed it in public1 and through its influence erected numerous churches and cloisters and satiated the avarice and cupidity of the ,pope4 ,and ,i too1 alas1 was one of these knaves until ,god delivered me4 ,and now1 ,god be praised1 ,i am execrated and condemned by the hellish seat of the ,roman dragon with its scales because ,i assailed this papal doctrine and would not justify it4 #ae4 ,oh1 the shameful abomination1 that in the temple of ,god and in the ,christian ,church must be taught and received things which make wholly insignificant the sufferings and death of ,christ6 ,gracious ,god6 what can be said for human merit--for superfluity of human merit--when not one saint on earth has1 with all his pains1 suffered enough to cancel his own obligations2 much less to be entitled to the honor of making his sufferings avail anything before ,god's judgment-seat1 by way of remuneration or satisfaction for the mortal sins of others in the face of divine wrath8 ,note1 ,peter says ,christ left us an example that we should follow his steps2 which is but concluding that no saint ever wrought or suffered enough to warrant the claim3 ,i have accomplished the measure--reached the limit2 ,christ is no more an example and pattern for me4 ,no2 the saint ought to be ashamed to boast of his sufferings in comparison to those of ,christ1 and ought to rejoice in the privilege of being partaker of the divine pain1 of sharing it so far as he can1 and thus be found in the footsteps of ,christ4 #af4 ,the theme of ,christ's passion1 then1 must far outrank every other4 ,his sufferings are like pure and precious gold1 compared to which ours are as nothing4 ,no one but ,christ has suffered for the sins of another4 ,no man has ever paid the price of his own sins1 great or small4 ,even if man's suffering could avail aught for sin1 the individual could not go beyond expiating his own sins4 ,but ,christ had no need at all to suffer for himself2 for1 as follows in the text1 he had committed no sin4 ,he suffered to leave us an example1 but yet also to bring to man the great blessing of being able to say1 ,my sins and the sins of the whole world were atoned for upon the cross1 blotted out1 through ,christ's death4 ,peter1 ,mary1 ,john the ,baptist1 and every soul born of woman must include himself or herself in this statement1 ,christ also suffered for you4 #ag4 ,in the third place1 ,christ stands preminent1 above all others1 in the affirmation of ,peter1 quoted from ,isaiah #ec1 #i3 ,who did no sin1 neither was guile found in his mouth4 #ah4 ,you may draw your own conclusions as to the eminence of such a one2 for certainly there is to be found no other human being who has not at some time sinned in word or deed4 ,if any man stumbleth not in word1 the same is a perfect man1 says ,james #c1 #b4 ,but where is this perfect man1 and what is his name8 ,it is this ,christ1 he alone of all1 ,james should have added4 ,for ,peter excludes all other individuals1 in one class1 saying1 ,ye were going astray like sheep4 ,and later on 7ch4 #c1 #ah7 he tells us plainly1 ,christ also suffered for sins once1 the righteous for the unrighteous4 ,this statement leaves no man innocent of sin1 either in word or deed2 and in word and deed is included man's whole life4 ,speech and action are associated in various ,scripture references2 as in ,psalm #cd1 #ac-ad3 ,keep thy tongue from evil1 and thy lips from speaking guile4 ,depart from evil1 and do good4 ,but in speech is the greatest liability to error4 ,in teaching1 counseling1 admonishing1 consoling and censuring1 and in confessing the truth1 no one indeed will be found so perfect in his utterances as never to commit a blunder4 #ai4 ,but ,christ is the one perfect example in this respect4 ,it is impossible for saints to attain to his faultlessness4 ,surely no man--unless he desires to be a liar and a true disciple of the devil instead of a child of ,god and a faithful ,christian--will be presumptuous enough to put himself on an equality with ,christ1 will dare boast himself without sin in word and act4 ,christ alone has suffered1 the righteous for the unrighteous2 that prerogative can honorably and truthfully be ascribed only to ,christ the ,lord1 and is his perpetually4 ,no man is just and innocent in word and act4 ,all must confess their sufferings1 of whatever nature1 to be the result of their own sins1 and well deserved chastisement4 ,for the fact of having escaped the eternal wrath1 condemnation and punishment of ,god1 they must thank this just one alone1 he who1 being himself blameless1 voluntarily suffered to make satisfaction for the unrighteous1 and appeased ,god's wrath4 ,the sufferings of all saints1 then1 must be rated far below those of ,christ the ,lord4 ,the saints must clothe and adorn themselves with his innocence1 and with the entire ,christian ,church pray1 ,forgive us our trespasses2 and they must confess the article1 ,i believe in the forgiveness of sins4 #bj4 ,now1 let us sum up the three arguments ,peter uses in admonishing ,christians to patience in suffering4 ,first3 ,he says1 ,hereunto were ye called4 ,though you do have to suffer much and severely1 you have ever before you the example of ,christ1 to the limit of whose sufferings you can never attain4 ,you dare not boast even if you have suffered everything4 ,moreover1 you are under obligation to suffer for ,god's sake4 ,second3 ,christ did not suffer for his own sake1 nor of necessity2 he suffered for your sake1 and all from good will toward you4 ,third3 ,he was wholly innocent--free from sin2 internally--in heart--and externally--in word and deed4 ,for where evil dwells in the heart1 it cannot long remain concealed4 ,it must manifest itself in words1 at least4 ,christ says 7,mt #ab1 #cd71 ,out of the abundance of the heart the mouth speaketh4 #ba4 ,why1 then1 should you complain of your suffering or refuse to suffer what your sins really deserve8 ,indeed1 you deserve much more than you receive--even eternal suffering4 ,but ,god forgives you and remits the eternal punishment for the sake of ,christ the ,lord1 desiring that you patiently endure the lesser suffering for the utter mortification of the sins inherent in your flesh and blood4 ,to make such lot the less grievous to you1 ,christ has gone before and left you an example of perfect patience under the most intense suffering1 an example equaled nowhere in the world4 ,the ,supreme ,majesty1 ,god's own ,son1 suffered in the most ignominious manner the extremity of torture1 pain and anguish in body and soul1 something intolerable to mere human nature2 and that innocently1 and for us condemned sinners--suffering for the sins of strangers4 ,who1 when he was reviled1 reviled not again2 when he suffered threatened not4 #bb4 ,to further emphasize and make effectual in us the example of ,christ's patience1 ,peter proceeds to analyze it1 to show it in its true colors1 to mention the details and make plain how it differs from any other example of suffering4 ,he has told us before that ,christ did no sin1 neither was guile found in his mouth4 ,why1 then1 did the ,jews persecute and crucify him--put him to death8 ,inquire into his entire life history and you will find that no one could justly impeach1 nor could convict1 him for any sin4 ,he himself appealed to his enemies to prove aught of sin in him4 ,no one could show an injury he had ever done to anyone1 or a wrong he had ever taught or practiced4 ,on the contrary1 he had gone about to bring to the ,jewish nation the grace and salvation of ,god4 ,he had revealed ,god's ,word1 opened the eyes of the blind1 healed the sick1 cast out devils1 fed great multitudes when hungry and lacking food4 ,in short1 in all his life1 there was nothing in word or act but truth1 goodness1 beneficence and a disposition to aid4 ,in return for the good he wrought1 he was compelled to receive the ungrateful reward of man's hatred and condemnation4 ,his enemies were moved solely by obdurate1 diabolical hatred1 and could not cease their persecutions until they brought him to the cross1 where he was disgracefully hung up nude between two murderers1 being lifted up as unworthy to touch the earth and to live among men4 #bc4 ,christ was under no obligation to endure disgrace and ill-treatment4 ,he might have refrained from his benevolent ministrations when he saw the futility of his efforts with the ,jews4 ,but he did not so2 even in his sufferings upon the cross he charitably prayed for his enemies4 ,he had authority1 he had power enough1 and he would have been justified in the action1 had he revenged himself on his furious enemies1 invoked evil upon them1 and execrated them as they deserved to be execrated2 for they had treated him with gross injustice before all the world1 as even the testimony of his betrayer and his judge and all creatures admitted1 and had bitterly reviled him when he hung upon the cross4 ,but he did none of these things4 ,he bore with ineffable meekness and patience all the ill-treatment his enemies could heap upon him4 ,even in his extremity of anguish1 he benevolently interceded for them to his ,heavenly ,father1 to which act the prophet ,isaiah 7ch4 #ec7 offers a tribute of high praise4 #bd4 ,notice1 we have here in all respects a perfect and inimitable example of patience--patience of the most exalted kind4 ,in this example we may behold as in a glass what we have yet to learn of calm endurance1 and thus be impelled to imitate that example in some small measure at least4 #be4 ,not without reason does ,peter applaud the fact that when ,christ was reviled he reviled not again1 and when he suffered he threatened not4 ,though to endure undeserved violence and injustice is hard enough1 that which more than aught else naturally renders suffering grievous and makes men impatient is to experience the monstrous unfairness of receiving the mean and vexatious reward of ingratitude from individuals who have enjoyed one's favors and greatest benefactions4 ,base ingratitude is extremely painful for human nature to endure4 ,it makes the heart flutter and the blood boil with a spirit of revenge4 ,when no alternative presents1 an outburst of reviling1 execration and threatening follows4 ,flesh and blood has not the power of restraint to enable it to remain calm when evil is returned for favors and benevolence1 and to say1 ,god be thanked4 #bf4 ,mark the example of ,christ1 however1 and there learn to censure yourself4 ,beloved1 how can you complain when you see how infinitely greater was the grief and how much more painful the anxiety endured by your beloved ,lord and faithful ,saviour1 the ,son of ,god himself1 who yet bore all patiently and submissively and1 more than that1 prayed for those instrumental in causing that agony8 ,who with a single drop of ,christian blood in his heart would not blush with shame to be guilty of murmuring at his sufferings when1 before ,god1 he is so sinful and is deserving of much more affliction8 ,wicked1 unprofitable and condemned servant must he be who does not follow his ,lord's example of endurance but presumes to think himself better and nobler than ,christ2 who with inimical spirit murmurs1 complaining of great injustice1 when he really deserves affliction1 and when he suffers infinitely less than did his dear1 righteous1 innocent ,lord4 ,beloved1 if ,christ so suffered in return for the great blessing he conferred1 be not too indolent to imitate him in some degree by suffering without anger and reproaches4 ,less reason have you to be angry and reproachful from the fact that you1 too1 were one whose sins brought ,christ to the cross4 #bg4 ,but you may say3 ,what8 ,did not ,christ revile when 7,mt #bc7 he called the scribes and pharisees hypocrites1 murderers1 serpents1 a generation of vipers1 and even more severely rebuked them8 ,i reply3 ,oh yes1 we would gladly follow ,christ's example here2 we could cheerfully revile and accuse4 ,it is much easier than being patient4 ,we would need no ,master to help us in this4 ,but note what ,peter says3 ,when ,christ was about to suffer death1 having fulfilled the obligation of his ministry--having proclaimed the truth1 rebuked falsehood and been brought to the cross therefor--and being about to conclude his mission by suffering1 he reviled not2 as a sheep for the slaughter1 he permitted himself to be executed and opened not his mouth against his calumniators and murderers4 ,see ,isaiah #ec1 #g4 #bh4 ,it is necessary1 then1 to make a distinction here4 ,reviling--or pronouncing execrations and threats--is of two kinds4 ,in one case it is official and pronounced of ,god2 in the other1 without authority and comes from man4 ,it was one of the duties of ,christ's office on earth1 and one now incumbent upon those called to bear that office after him1 to assert the truth and censure the evil4 ,such a course is essential to the honor of ,god and the salvation of souls2 for if the truth were to be ignored1 who would come to ,god8 ,official chastisement is a work of divine1 ,christian love4 ,it is a parental duty imposed of ,god4 ,god has implanted in the parent nature intense love for the child2 at the same time1 if parents are godly and have proper affection for their children they will not connive at1 or let pass unpunished1 the disobedience of the latter4 ,they must chastise1 both with reproof and with keen rods4 ,these are official strokes--love stripes--enjoined of ,god1 and their infliction is our duty4 ,they are not injurious1 but beneficial4 ,solomon says 7,prov #ac1 #bd73 ,he that spareth his rod hateth his son2 but he that loveth him chasteneth him betimes4 ,and ,jesus the son of ,sirach says in ,ecclesiasticus3 ,he that loveth his son causeth him oft to feel the rod1 that he may have joy of him in the end4 #bi4 ,so everyone may1 and should1 reprove when official duty or his neighbor's case requires2 it serves to reform the subject4 ,to quote ,solomon again 7,prov #bg1 #f73 ,faithful are the wounds of a friend2 but the kisses of an enemy are profuse deceitful4 ,reproofs and stripes prompted by love and a faithful heart are beneficial4 ,on the other hand1 an enemy may use fair and flattering words when he has enmity and deceit at heart1 preferring to let you go on to ruin rather than by gentle reproof to warn of danger and rescue you from destruction4 ,the faithful1 conscientious physician must often1 of necessity and with great pain to the patient1 amputate a limb in order to save the body4 ,paul1 too1 commands pious bishops to be urgent in season1 out of season2 to reprove1 rebuke1 exhort1 with all longsuffering4 #b ,tim #d1 #b2 ,tit #b1 #ae4 ,by our silence to commend or to encourage to evil the wrong-doer would not be to manifest one's love to the offender1 but rather to give him over wholly to death and the devil4 #cj4 ,it was this love and sincerity of heart which prompted ,christ in his office to censure and rebuke1 for which he merited only wrath and hatred2 as we say1 he sought his stripes4 ,but the duty of his office required such action on his part4 ,his motive was to turn the transgressors from their blindness and malice1 and to rescue them from perdition2 and he could not be deterred by the consequent persecution1 cross and death which awaited4 ,but having fulfilled his official duties1 and the hour of his suffering having arrived1 he suffered patiently1 permitting his enemies to heap upon him all possible evil in return for his manifested love and blessings4 ,instead of angrily reviling and execrating while1 suspended from the cross1 he endured the most shameful calumnies1 he1 with strong cries and with tears1 prayed1 ,father1 forgive them4 ,it was1 indeed1 a heart of unfathomable love that1 in the midst of extreme suffering1 had compassion on its persecutors and blessed them in greater measure than parent can bless child or one individual bless another4 #ca4 ,observe1 then1 the distinction between official and unofficial censure and rebuke2 the former is prompted by love1 and the latter by wrath and hatred4 ,the world1 however1 is artful and cunning enough when it hears this distinction1 to pervert and confuse the two1 exercising its own revenge under the name of official zeal and reproof4 ,for instance1 if a preacher is disposed to act the knave1 he can easily give vent to his personal anger and vengeance in his pulpit utterances1 censuring and rebuking as he pleases1 and then claim it is all in obedience to the demand of office and for the good of the people4 ,again1 a judge1 a mayor1 or other prominent official1 desiring revengefully to satisfy a personal grudge1 can more successfully accomplish his object under the title of the office he bears and the obligations imposed upon him for the punishment of the wicked than in any other way4 ,this practice now frequently obtains since the world has learned to use the ,gospel to conceal its malice and knavery1 to adorn it with the name of a divinely appointed office4 ,it ever uses the name and ,word of ,god to cloak its infamy4 ,but who is vigilant enough to elude such knavery and to make the children of the devil honest8 ,let him who would be a ,christian1 then1 take heed how he shall answer such accusation4 ,assuredly ,god will not allow himself to be deceived4 ,he will1 in due time1 relieve the innocent victim of injustice1 and his punishment will seek out the wicked4 ,peter says1 further3 ,but committed himself to him that judgeth righteously4 #cb4 ,who revealed to ,peter the nature of ,christ's thoughts upon the cross8 ,the apostle has just been saying that ,christ reviled not nor thought of revenge1 but rather manifested love and good-will toward his virulent enemies4 ,how could ,christ approve such malice8 ,truly he could not endorse it4 ,nor could he commend his enemies for crucifying him and putting him to death upon the cross without cause4 ,no such conclusion may be drawn4 ,the devil and his adherents must not construe the passage to mean license to heap all manner of torture and distress upon ,christ and his saints as upon those who must not only patiently bear these things1 unmoved by revengeful desires1 but must render gratitude to their persecutors as if their acts were praiseworthy4 ,no2 this can by no means be permitted4 ,could ,i be said to suffer innocently if ,i am obliged to confess ,i am well treated8 ,several times in this epistle ,peter admonishes ,christians not to suffer as evil-doers1 thieves1 murderers4 ,but if ,i suffer innocently and am unjustly treated1 ,i am not to justify the ill-treatment and strengthen the enemy in his sins2 for1 so doing1 ,i would approve his conduct and assume the guilt attributed4 ,that principle would be pleasing to the ,pope and the devil and to tyrants2 they would willingly have it obtain4 ,they are not wholly satisfied even to murder the innocent2 they would prefer to be justified in their action--to have us confess to wrong-doing4 ,but that is something no ,christian heart will do2 it may be left to the devil4 #cc4 ,but the ,papists will say3 ,however1 it is written1 ,you must suffer and not revile2 you must thank ,god for persecution and pray for your enemies4 ,that is true2 but it is one thing to suffer patiently1 the while wishing your enemies well and praying for them1 and quite a different thing to justify them in their conduct4 ,i must cease not to confess the truth and maintain my innocence1 both in heart and with my lips4 ,but if men will not accept my word1 my heart must tell me ,i have suffered injustice4 ,rather should ,i endure ten deaths1 could my enemies inflict them1 than to condemn myself in violation of conscience4 ,so1 when ,peter made this little statement about ,christ not reviling nor threatening1 which was true1 he did not mean that ,christ justified his persecutors in their treatment of him4 ,but what are we to do8 ,if we do not justify our enemies when they make us suffer1 they will do even worse things to us2 for they desire the name and the credit1 in the eyes of the world1 of having done right by us4 ,yes1 as ,christ has somewhere said1 they would have it thought they do ,god great service by murdering us4 ,now1 who is to judge and decide the question8 #cd4 ,peter declares that ,christ committed the matter to him who judges righteously4 ,how should he do otherwise1 knowing that his persecutors treated him unjustly and yet maintained the contrary8 ,there was for him no judge on earth4 ,he was compelled to commit the matter to that righteous judge1 his ,heavenly ,father4 ,well he knew that such sins and blasphemies could not go unpunished4 ,no1 the sentence was already passed1 the sword sharpened1 the angels given orders1 for the overthrow of ,jerusalem4 ,previous to his sufferings1 on his way to ,jerusalem1 as ,christ beheld the city1 he announced its coming doom and wept over it4 ,therefore1 he prays for his enemies1 saying3 ,dear ,father1 ,i must commit the matter to thee1 since they refuse to hear or to see the wrong they do4 ,well ,i know they are rushing into thy wrath and thy terrible punishment1 but ,i pray thee to forgive them what they do to me4 ,and so they would have been forgiven had they afterward repented at the apostles' preaching1 and had they not further sinned in persecuting ,god's ,word and thus brought upon their unrepentant selves ultimate punishment4 ,,christ ,,our ,,example ,,in ,,suffering4 #ce4 ,observe1 as ,christ did1 so should we conduct ourselves in our sufferings2 not approving or assenting to whatever may be heaped upon us1 but yet not seeking revenge4 ,we are to commit the matter to ,god1 who will judge aright4 ,we cannot maintain our rights before the world2 therefore we must commit our cause to ,god1 who judges righteously and who will not allow calumniation of his ,word and persecution of believers to pass unpunished4 ,we must1 however1 pray for our persecutors1 that they may be converted and escape future wrath and punishment2 and so we do4 ,if it is possible for some of the bishops and other ,gospel-persecuting tyrants to be converted1 we will heartily pray and desire that their conversion may come to pass4 ,but if it be impossible1 as now1 alas1 is to be feared1 since1 after having been much admonished and often prayed for and having enjoyed the best advantages1 they wittingly rage against the known truth--if so1 then we must commit them to ,god's judgment4 ,what more can we do8 ,i am persuaded that the intolerable persecution and calumniating of the ,gospel prevalent today cannot be permitted to pass with impunity4 ,it must ultimately meet the coming judgment upon the ,papacy and ,germany4 ,of this there can be no doubt4 ,but it is ours to continue preaching1 praying1 admonishing and beseeching1 in the hope of effecting repentance4 ,then1 if our enemies still refuse to turn from their evil ways1 if they perish in their impenitence1 what can we do but say3 ,dear ,god1 we commit the matter to thee4 ,thou wilt punish them2 thou canst1 indeed1 most terribly4 #cf4 ,such1 mark you1 is the example of ,christ1 presented to the entire ,christian ,church--set up as a pattern for her4 ,hence it is the duty of the ,church1 as ,peter elsewhere tells us1 to arm herself with the same mind which was ,christ's1 to suffer as ,christ did and to think3 ,if ,christ1 my ,lord and ,leader1 has suffered for me with so great meekness and patience1 how much more reason have ,i to submit to suffering6 ,and what can it harm me to suffer when ,i know it is ,god's will8 ,not because the suffering in itself is so perfecting and precious1 but for the sake of the dear ,saviour who suffered for me4 ,i know1 too1 that my persecutors thus commit most abominable sins against ,god and incur his wrath and punishment4 ,why1 then1 should ,i be impatient or desire revenge8 ,i am already too highly honored of ,god in the fact that my sufferings meet his approbation and that he will perfectly avenge me of mine enemies4 ,what can it advantage me for them to burn eternally in hell8 ,i will rather pray and use my utmost efforts for their conversion4 ,if ,i fail and they are determined to persist in their course1 ,i must bring the matter home to ,god--must commit it to him4 ,who his own self bare our sins in his body upon the tree1 that we1 having died unto sins1 might live unto righteousness4 #cg4 ,peter's is the true preaching concerning the passion of ,christ4 ,he teaches not only the merit in ,christ's sufferings1 but introduces both themes--its efficacy and example4 ,such is ,paul's custom1 also4 ,in this verse ,peter presents ,christ's sufferings in the light of a sacrifice for sin4 ,they constitute a work acceptable to ,god as satisfaction for the sins of the whole world and effective to reconcile him to men4 ,so great is ,god's wrath toward sin that none but that eternal one1 the ,son of ,god1 could avert it4 ,he had himself to be the sacrifice1 to allow his body to be nailed to the cross4 ,the cross was the altar whereupon the sacrifice was consumed--wholly burned--in the fire of his unfathomable love4 ,he had to be his own high priest in this sacrifice3 for no earthly mortal1 all being sinners and unclean1 could offer to ,god the sacrifice of his beloved and wholly sinless ,son2 the boasting of the priests of ,antichrist in regard to their masses1 to the contrary notwithstanding4 ,now1 by the single sacrifice of ,god's ,son1 our sins are remitted and we obtain grace and forgiveness2 and this fact can be grasped in no other way than through faith4 #ch4 ,peter mentions the ultimate object of the divine sacrifice made for us1 what it accomplished in us1 the fruit ,christ's passion shall yield2 for he would not have the ,christian ,church overlook that point1 or neglect to preach it4 ,christ1 he tells us1 took upon himself our sins1 suffering the penalty4 ,therefore1 ,christ alone is entitled to be called a sacrifice for all our sins4 ,it was not designed1 however1 that after the sacrifice we should remain as before2 on the contrary1 the purpose was ultimately to work in us freedom from sins1 to have us live no longer unto sin but unto righteousness4 ,now1 if in ,christ our sins are sacrificed1 they are put to death1 blotted out2 for to sacrifice means to slay1 to kill4 ,under the ,old ,testament dispensation1 all sacrifices had to be presented to ,god slain4 ,now1 if our sins are put to death1 it is not meant that we are to live in them4 #ci4 ,therefore1 the saving doctrine of remission of sins and of ,christ's grace cannot be so construed as to admit of our continuing in the old life and following our own desires4 ,according to ,paul 7,rom #f1 #a-h71 enjoying grace and remission of sins does not give license to live in sin4 ,how shall we who are dead to sin live any longer therein8 ,the very fact that we may be reckoned dead unto sins means they may no longer live and reign in us4 ,in ,christ's holy body were they throttled and slain expressly that they might also be slain in us4 #dj4 ,be careful1 then1 what you believe and how you live1 that the efficacy of ,christ's sufferings may be manifestly fulfilled in you4 ,if1 through faith1 you have rightly apprehended his sacrifice1 its virtue will be indicated in the subduing and mortifying of your sins1 even as they are already slain and dead through his death on the cross4 ,but if you continue to live in sins1 you cannot say they are dead in you4 ,you but deceive yourself1 and your own evidence is false when you boast of ,christ in whom all sins are put to death1 if sin remains vigorous in you4 ,we naturally conclude it is inconsistent for sin to be dead in us and yet alive2 for us to be free from sin and yet captive or fast therein4 ,this fact has already been sufficiently pointed out4 #da4 ,it is ours1 ,peter says1 not only to believe that ,christ has1 through the sacrifice of his own body1 put to death sin and liberated us therefrom--a thing the combined sacrifices of all mortal bodies could never have effected--but1 sin being put to death by him1 to endeavor to become ever more and more free from sin's sway in our bodies1 and to live henceforth unto righteousness1 until we shall be completely and finally released from sin through death4 ,therefore1 if before you believed on ,christ you were an adulterer1 a miser1 a coveter1 a maligner1 you ought now to regard all these sins as dead1 throttled through ,christ2 the benefit is yours through faith in his sacrifice1 and your sins should henceforth cease to reign in you4 ,if you have not so received the sacrifice1 you cannot boast of ,christ and faith4 ,though ,christ has died for you1 though your sins have been put upon him and reckoned dead1 still you are not rid of those sins if you do not desire to be1 if you do not1 through faith1 apprehend ,christ and his blessing1 nor in your life and conduct follow his example4 #db4 ,now you will say3 ,but you teach that we are all sinners1 that there is not even a saint on earth without sin4 ,and surely we must confess the article1 ',i believe in the remission of sins1' and must pray1 ',forgive us our debts4' ,i reply1 most assuredly you never will attain sinless perfection here on earth2 if such were the case you would have no further need for faith and ,christ4 ,at the same time1 it is not designed that you should continue as you were before obtaining remission of sins through faith4 ,i speak of known sins wittingly persisted in1 in spite of the rebuke and condemnation of conscience4 ,these should be dead in you2 in other words1 they are not to rule you1 but you are to rule them1 to resist them1 to undertake their mortification4 ,and if occasionally you fail1 if you stumble1 you should immediately rise again1 embrace forgiveness and renew your endeavor to mortify your sins4 ,by whose stripes ye were healed4 #dc4 ,it seems as if ,peter could not sufficiently exalt and make impressive ,christ's sufferings4 ,he brings in nearly the entire ,fifty-third chapter of ,isaiah in the attempt4 ,note how1 in regard to the efficacy of works1 he always significantly introduces the two themes at the same time--how he carefully distinguishes between performing human works in obedience to ,christ's example1 and receiving by faith the merit of ,christ's work4 ,first1 we have1 ,who his own self bare our sins in his body upon the tree 444 by whose stripes ye were healed4 ,this is the vital part in our salvation4 ,christ alone could fully accomplish the work4 ,this doctrine must be taught in its purity and simplicity1 and must so be believed1 in opposition to the devil and his factions4 ,only so can we maintain the honor and the office of ,christ wherein is anchored our salvation4 ,but the second part of the doctrine must not be overlooked4 ,there are false ,christians who accept only the first part and make no effort to reform themselves2 but1 being liberated from our sins and in a state of salvation1 we may not again defile ourselves therewith4 ,where these two principals of the ,christian doctrine are not maintained in their proper relation1 injury must result to the truth in two respects3 they who are occupied solely with their own works corrupt the true doctrine of faith2 they who neglect to follow the example of ,christ retard the efficacy and fruit of that faith4 ,for ye were going astray like sheep4 #dd4 ,here ,peter bluntly and clearly points out the fact ,i have stated1 that liberation from sin and death was effected not by our works and merits1 but by ,christ's wounds and death alone4 ,forgiveness cost you nothing1 ,peter teaches2 no blood1 no wounds4 ,you were powerless in this direction4 ,you were but miserable1 erring1 lost sheep1 separated from ,god1 condemned to hell and unable to council or help yourselves4 ,in just such condition are all they who are out of ,christ4 ,as ,isaiah the prophet says more plainly in the chapter from which these words are taken 7verse #f73 ,all we like sheep have gone astray2 we have turned every one to his own way4 ,that is1 whatever our lives1 whatever our intent1 we but turned farther away from ,god4 ,as it is written 7,ps #ad1 #c73 ,they are all gone aside2 they are together become filthy2 there is none that doeth good1 no1 not one4 #de4 ,that men are prone to go astray like sheep is clearly exhibited in their conduct2 history proves it4 ,it has ever been the case that when mankind was divided into various idolatries or false services of ,god1 into superstitions numerous and varied1 even when ,god's people thought to have attained the perfection of holiness--then one ran here and another there1 ever seeking and seeking to come upon the road to heaven but getting farther and farther from it4 ,it was exactly the case of the sheep straying from the flock and lost to the shepherd3 the farther it runs and the more it follows the voice of strangers1 the farther astray it goes4 ,it continues to wander and to flee until it finally perishes1 unless it hears again the voice of the shepherd4 ,let no one1 then1 dare boast of having himself found the right way to heaven1 of having merited ,god's grace and the remission of sins by his own manner of life4 ,all men must confess the truth of ,scripture testimony that we were but erring sheep1 fleeing ever farther from our ,shepherd and ,saviour1 until he turned us back to himself4 ,but are now returned unto the ,shepherd and ,bishop of your souls4 #df4 ,you have now heard the voice of your ,shepherd1 who has brought you back to himself1 from your erring and idolatrous ways4 ,it was not your own effort that effected your return2 it was accomplished at the cost of your ,shepherd's wounds and shed blood4 ,be careful1 then1 ,peter would say1 to live not like erring and lost sheep2 but1 being converted--turned back--follow your beloved ,saviour4 ,in him you have a godly ,shepherd who faithfully pastures and cares for you2 and also a loyal ,bishop who ever watches over and guards you1 not permitting you to stray4 #dg4 ,immeasurably gracious and comforting are these words4 ,but the meaning of the word bishop has been miserably obscured and perverted by our idolatrous priests and episcopal frauds4 ,likewise have they perverted and corrupted the terms ecclesiasts1 ,church1 divine service1 priest1 etc41 by their antichristian rule4 ,only those have right to the name ecclesiast who have been redeemed from their sins through ,christ's wounds1 and who live holy lives4 ,but the ,papists have taken the name away from true ,christians and applied it to the ,pope's besmeared1 and shaven-headed ones4 ,again1 when we hear the word bishop we think only of great1 pointed caps and of silver staves4 ,as if it were sufficient to place in the ,church such masks1 such carved and hewn idols6 ,for they are nothing better2 in fact1 they do more harm4 ,according to the ,scriptures1 a true bishop is an overseer1 a guardian1 a watchman4 ,he is like unto the householder1 the warder of the city1 or any judicial officer or regent who exercises constant oversight of state or municipal affairs4 ,formerly there were bishops in each parish1 deriving their name from the fact that their office required oversight of the ,church and the guarding against the devil1 against false doctrines and all manner of offenses4 ,paul1 too 7,acts #bj1 #bh71 reminds the bishops of their office1 saying3 ,take heed unto yourselves1 and to all the flock1 in which the ,holy ,spirit hath made you bishops overseers4 ,and overseers should bishops still be1 as in fact all godly preachers and carers for souls are4 ,but in all ,popedom the office now is but a mere name1 to the sin and shame of the entire ,christian ,church4 #dh4 ,now1 ,christ our ,lord is that faithful ,guardian1 that true ,bishop1 who above all others is entitled to the name 7with him office and name are identical71 and who bears it with due honor1 to our eternal happiness4 ,for1 standing at the right hand of ,god and showing his wounds1 he unceasingly intercedes for us before the ,father2 and moreover1 on earth he rules1 sustains1 nourishes and protects1 through his ,word1 his sacraments and the efficacy of the ,holy ,spirit1 the little flock that believe in him4 ,were he not present with and watching over us here1 the devil would long ago have overthrown and destroyed us1 and also the ,word of ,god and the name of ,christ4 ,and such is the case when ,god in wrath turns away his eyes from the world to punish its ingratitude4 ,then immediately everything falls into the devil's power4 ,therefore1 pure doctrine1 faith1 confession and the use of the sacraments are dependent for their perpetuity solely upon the vigilant guardianship of our beloved ,shepherd and ,bishop4 #di4 ,comforting1 indeed1 is it to have in ,christ a priest so faithful and righteous2 though1 alas1 the worthy name of priest also has been subjected to shame and contempt because of the ,pope's disgraceful1 shaven1 shallow-headed occupants of the office4 ,comforting1 indeed1 it is to be the happy lambs who have a welcome refuge in the ,shepherd and find in him joy and comfort in every time of need1 assured that his perfect faithfulness cares for and protects us from the devil and the gates of hell4 ,relative to this subject1 the entire ,twenty-third ,psalm is a beautiful and joyous song1 of which the refrain is1 ,the ,lord is my ,shepherd4 ,third ,sunday ,after ,easter ,text3 ,first ,peter #b1 #aa-bj4 #aa ,beloved1 ,i beseech you as sojourners and pilgrims1 to abstain from fleshly lusts1 which war against the soul2 #ab having your behavior seemly among the ,gentiles2 that1 wherein they speak against you as evil-doers1 they may by your good works1 which they behold1 glorify ,god in the day of visitation4 #ac ,be subject to every ordinance of man for the ,lord's sake3 whether to the king1 as supreme2 #ad or unto governors1 as sent by him for vengeance on evil-doers and for praise to them that do well4 #ae ,for so is the will of ,god1 that by well-doing ye should put to silence the ignorance of foolish men3 #af as free1 and not using your freedom for a cloak of wickedness1 but as bondservants of ,god4 #ag ,honor all men4 ,love the brotherhood4 ,fear ,god4 ,honor the king4 #ah ,servants1 be in subjection to your masters with all fear2 not only to the good and gentle1 but also to the froward4 #ai ,for this is acceptable1 if for conscience toward ,god a man endureth griefs1 suffering wrongfully4 #bj ,for what glory is it1 if1 when ye sin1 and are buffeted for it1 ye shall take it patiently8 but if1 when ye do well1 and suffer for it1 ye shall take it patiently1 this is acceptable with ,god4 ,,our ,,christian ,,duties4 #a4 ,this epistle selection1 too1 is an admonition to good works1 or the fruits of faith4 ,it touches upon nearly every condition of life1 teaching how each individual should live and conduct himself4 ,but first1 ,peter admonishes ,christians in general that in their intercourse with gentiles1 or the unbelieving world1 they give no real occasion for censure or reproach concerning their conduct4 ,the admonition seems to hinge upon the fact that ,christians1 as the apostle reminds them in the first and second chapters1 have been called to a lively1 a never-dying1 hope of an imperishable inheritance in heaven1 and of eternal joy and salvation2 that they are now redeemed1 having obtained remission of sins through the precious blood of ,christ2 and again1 that they are become a holy nation and royal priesthood1 to show forth and magnify the grace of ,god1 they who in time past were not ,god's people and had not obtained grace4 ,but now1 ,peter would say1 you have obtained grace through the divine calling of ,christ1 through the suffering of your ,lord4 ,live1 then1 as a holy people of ,god and citizens of heaven4 #b4 ,we have already heard that in the ,christian life are two essential principles1 two principles upon which ,christian teachers may lay emphasis4 ,first1 faith in the fact that through ,christ's blood we are released from sin and have forgiveness2 second1 being forgiven1 our natures are to be changed and we are to walk in newness of life4 ,in baptism1 when we first believe1 we obtain not only remission of sins whereby we are of grace made children of ,god1 but also the power to purge out1 to mortify1 the remaining sins4 ,our transgressions are not forgiven1 ,paul says 7,rom #a1 #f71 with the privilege of continuing in them1 as the insolent rejecters of grace imagine4 ,it is this way3 ,our sins being blotted out through the blood of ,christ1 we need not to make remuneration or render satisfaction for them2 we are children of grace and enjoy forgiveness4 ,nevertheless1 inherent sin is not entirely purged out1 or mortified4 ,,remission ,,and ,,mortification ,,defined4 #c4 ,there is difference between remission of sins and mortification of them4 ,the distinction should be made clear for the sake of combating those who confound and pervert the two principles by their false doctrines4 ,in regard to remission1 the ,pope and many others have taught that forgiveness of sins is obtained through the foolishness of men's own self-elected works1 the satisfactions of their own devising4 ,this error has ever prevailed in the world4 ,cain was the first to make it1 and it will continue to the end4 ,and where this error is refuted1 false teachers are found who1 on the other hand1 accept and boast of the doctrine of grace without enjoying its happy results4 ,they proceed as if mere forgiveness were enough1 and without further effect than averting punishment2 as if it leaves us where we were before1 not ameliorating in any wise our moral condition2 and as if no more is to be known about ,christ and the ,gospel4 ,therefore1 they who claim to be ,christians must learn that1 having obtained forgiveness without merit on their part1 they should henceforth give no place to sins1 but rather resist their former evil lusts and avoid and flee from the fruits and works thereof4 ,such is the substance of this lesson4 #d4 ,but note from the apostle's words how his view has changed since the time when1 as a fisherman of ,bethsaida1 he went about with the ,lord previous to the ,lord's death and resurrection4 ,at that time ,peter and the other apostles1 in fact the entire ,jewish nation1 had no other conception of ,christ's kingdom--or the kingdom of ,god--than as an earthly one wherein they should know only happiness1 figuring as wealthy farmers1 citizens1 noblemen1 counts and lords4 ,the sum of the world's goods should be theirs1 and all the gentiles their vassals4 ,they were to be thenceforth undisturbed by enemies1 wars1 famine or misfortune1 and to enjoy the extremity of peace1 leisure and happiness under their supreme ,king1 the ,messiah4 ,such were their hopes1 even their expectations4 ,with these pleasing fancies were their minds filled4 ,and just so today are the ,jews full and drunken with their visionary dreams4 ,,the ,,nature ,,of ,,christ',s ,,kingdom4 #e4 ,observe here1 however1 ,peter teaches that the lot of the sharer in ,christ's kingdom is quite the reverse of what he once imagined4 ,o beloved ,christians1 he would say1 who are called and baptized into the royal and priestly kingdom of ,christ1 ,i have now to tell you things quite different from the ideas and dreams you and ,i used to entertain4 ,we are1 it is true1 citizens1 counts and lords in the kingdom where ,christ reigns supreme over all earthly kings and lords1 and where is only eternal riches1 peace and happiness in every form2 but the life of that kingdom is unlike that of earthly kings and dominions4 ,you are not1 be it known1 lords and noblemen in a worldly sense2 neither is ,christ a king as the world regards kingliness1 and the kingdom of the world is not in harmony with his4 ,know1 then1 you must regard yourselves strangers and pilgrims in the kingdom of the world4 ,therefore1 ,i admonish you that1 having now become ,christians--brothers in the eternal heavenly kingdom--your manner of life should be such as becomes them who are no longer of a worldly kingdom4 ,regard this earthly life only as the traveler or pilgrim regards the country wherein he journeys1 the inn where he procures a night's lodging4 ,he does not expect to remain in the city1 to be mayor or even a citizen4 ,he finds there his food1 but his thoughts are cast beyond its gates1 to the place where home is4 ,so1 ,peter says1 must you look upon your earthly course4 ,you did not become ,christians with the prospect of reigning here on earth1 as the ,jews fancy they shall reign and be established4 ,the dwelling-place1 the citizenship and the authority of ,christians are to be found in another direction1 not in this world4 ,therefore1 think of yourselves as pilgrims on earth1 directing your attention toward other possessions and another country1 wherein you shall be lords forever1 and where no discord nor misfortune such as you must endure in this earthly harbor shall ever enter4 ,,christian ,,use ,,of ,,this ,,life4 #f4 ,but how is indifference to this life to be accomplished8 ,peter goes on to say3 ,be subject to every ordinance of man 444 whether to the king 444 or unto governors2 again1 ,servants1 be in subjection to your masters 444 also to the froward4 ,how is it consistent with royal citizenship in a celestial country to be a pilgrim on earth8 ,how can we live here with wives and children1 houses and lands1 and being citizens under a temporal government1 and yet not be at home8 ,there is a distinction here which1 as before said1 was at first difficult for the beloved apostles themselves to understand4 ,but to ,christians1 especially those of today1 it should be clear4 ,christ and the apostles do not1 in this teaching1 design the rejection of external government and human authority--what ,peter here terms ordinances of men4 ,no1 they permit these to remain as they are2 moreover1 they enjoin us to submit to and make use of them4 #g4 ,this is the difference to be kept in mind3 ,we are to conduct ourselves in our earthly stations and occupations as not regarding this life our true kingdom and best good4 ,and we are not to think the life beyond holds nothing more nor better than what we possess here1 as do the ,jews and the ,turks4 ,although they believe in the resurrection of the dead1 they carnally imagine the future life will be like the present except for its perfect peace and happiness1 its freedom from misfortune1 persecution and all ills4 ,it is the prerogative of the ,pope and his holy epicures to believe nothing in any respect4 ,every ,christian1 be he lord or servant1 prince or subject1 should conduct himself as befits his station1 using in trust whatever ,god has given him--dominion and subjects1 house and home1 wife and children1 money and property1 meat and drink4 ,he is to regard himself solely as a guest of earth1 as one eating his morsel of bread or taking his lunch in an inn2 he must conduct himself in this earthly harbor as a pious guest4 ,thus may he actually be a king reigning with fidelity1 or a lord faithful to his office1 and at the same time declare3 ,i count nothing on this life4 ,i do not expect to remain here4 ,this is but a strange country to me4 ,true1 ,i am seated in the uppermost place at table in this inn2 but the occupant of the lowest seat has just as much as ,i1 here or yonder4 ,for we are alike guests4 ,but he who assigned my duty1 whose command ,i execute1 gave me orders to conduct myself piously and honorably in this inn1 as becomes a guest4 #h4 ,so should ,christians in all stations of life--lords and ladies1 servants and maids--conduct themselves as guests of earth4 ,let them1 in that capacity1 eat and drink1 make use of clothing and shoes1 houses and lands1 as long as ,god wills1 yet be prepared to take up their journey when these things pass1 and to move on out of life as the guest moves on out of the house or the city which is not his home4 ,let them conduct themselves as does the guest1 with civility toward those with whom they come in contact1 not infringing on the rights of any4 ,for a visitor may not unrestrainedly follow his own pleasure and inclinations in the house of a stranger4 ,the saying is3 ,if you would be a guest1 you must behave civilly2 otherwise you may promptly be shown the door or the dungeon4 #i4 ,christians should be aware of their citizenship in a better country1 that they may rightly adapt themselves to this world4 ,let them not occupy the present life as if intending to remain in it2 nor as do the monks1 who flee responsibility1 avoiding civil office and trying to run out of the world4 ,for ,peter says rather that we are not to escape our fellows and live each for himself1 but to remain in our several conditions in life1 united with other mortals as ,god has bound us1 and serving one another4 ,at the same time1 we are to regard this life as a journey through a country where we have no citizenship--where we are not at home2 to think of ourselves as travelers or pilgrims occupying for a night the same inn1 eating and drinking there and then leaving the place4 #aj4 ,let not the occupants of the humbler stations--servants and subjects--grumble3 ,why should ,i vex myself with unpleasant household tasks1 with farm work or heavy labor8 ,this life is not my home anyway1 and ,i may as well have it better4 ,therefore1 ,i will abandon my station and enjoy myself2 the monks and priests have1 in their stations1 withdrawn themselves from the world and yet drunk deeply1 satisfying fleshly lusts4 ,no1 this is not the right way4 ,if you are unwilling to put up with your lot1 as the guest in a tavern and among strangers must do1 you also may not eat and drink4 ,similarly1 they who are favored with loftier positions in life may not1 upon this authority1 abandon themselves to the idea of living in the sheer idleness and lustful pleasure their more favored station permits1 as if they were to be here always4 ,let them reason thus3 ,this life1 it is true1 is transitory--a voyage1 a pilgrimage1 leading to our actual fatherland4 ,but since it is ,god's will that everyone should serve his fellows here in his respective station1 in the office committed to him1 we will do whatever is enjoined upon us4 ,we will serve our subjects1 our neighbors1 our wives and children so long as we can2 we would not relax our service even if we knew we had to depart this very hour and leave all earthly things4 ,for1 ,god be praised1 had we to die now we would know where we belong1 where our home is4 ,while we are here1 however1 on the way1 it is ours to fulfill the obligations of our earthly citizenship4 ,therefore1 we will live with our fellows in obedience to the law of our abiding-place1 even unto the hour wherein we must cross the threshold outward1 that we may depart in honor1 leaving no occasion for complaint4 #aa4 ,thus1 mark you1 should every ,christian conduct himself here on earth1 according to ,peter4 ,in the first place1 he should know where is his real home1 his fatherland4 ,we learn this through faith in ,christ1 whereby we become children of ,god1 heirs of eternal life1 citizens of heaven4 ,accordingly1 we sing3 ,now we pray thee1 ,holy ,spirit1 for true faith1 etc41 when we depart home from this wretchedness4 ,this sentiment accords beautifully with the text here where ,peter calls us sojourners and pilgrims--wayfarers in earthly wretchedness1 desiring home and casting our thoughts beyond the gates of our sojourning-place4 ,second1 though we must suffer this wretched condition in a foreign land1 we are under obligation to render every honor to the host and to respect the inn1 making the best of whatever may befall us4 #ab4 ,the prophet ,jeremiah found it necessary to give admonition of this sort to his wretched ,jewish countrymen in ,babylon who longed unspeakably to be home again and almost despaired because of having so long to suffer misery among strangers when many of their brethren were at home4 ,other prophets had encouraged them with the promise of soon being returned4 ,consequently many of them ceased to till the land and neglected to provide for a livelihood4 ,to these ,jeremiah writes 7ch4 #bi1 #aj73 ,ye must have patience1 for ye are not so soon to return--not till seventy years be accomplished4 ,meanwhile1 though in wretchedness and captivity1 they were to do as he bids in verses #e-g3 ,build ye houses1 and dwell in them2 and plant gardens1 and eat the fruit of them4 ,take ye wives1 and beget sons and daughters2 and take wives for your sons1 and give your daughters to husbands1 that they may bear sons and daughters3 and multiply ye there1 and be not diminished4 ,and seek the peace of the city whither ,i have caused you to be carried away captive1 and pray unto ,jehovah for it2 for in the peace thereof shall ye have peace4 ,that there in their misery they should build houses and make themselves citizens of ,babylon1 should marry and rear children--yes1 give their children in marriage--as if they were to remain there permanently--this injunction of the prophet was altogether disagreeable and annoying to them4 ,and still more offensive was the command to pray for the city and kingdom wherein they were captives4 ,much rather would they have prayed for liberation2 for1 influenced by the other prophets1 they hoped to return home the following year4 #ac4 ,now1 how was it with them8 ,the godly1 faithful ones had reason to hope and trust in release and a return to their own kingdom4 ,surely there was no pleasure1 no joy1 for them in their present miserable condition1 as in ,psalm #acg they testify and complain by the rivers of ,babylon4 ,there they cried and wept and had not an hour of enjoyment when they thought of home4 ,the long seventy years their hearts continually stood at the gate ready to depart1 so that they had no inclination whatever to build houses1 to cultivate farms1 to make gardens1 to take wives and rear children4 ,nevertheless1 the prophet bids them meet all the requirements of citizens of that country2 and more than that1 to pray for their hosts in the same spirit in which they would pray for their neighbors and fellow-citizens1 asking ,god for peace and prosperity upon the city4 ,,christians ,,subjects ,,of ,,two ,,kingdoms4 #ad4 ,so1 too1 ,christians are subjects of two kingdoms--they have experience of two kinds of life4 ,here on earth where the world has its home and its heavenly kingdom1 we surely are not citizens4 ,according to ,paul 7,phil #c1 #bj71 our conversation--our citizenship--is with ,christ in heaven2 that is1 in yonder life1 the life we await4 ,as the ,jews hoped to be released from ,babylon1 we hope to be released from this present life and to go where we shall be lordly citizens forever4 ,but being obliged to continue in this wretched state--our ,babylon--so long as ,god wills1 we should do as the ,jews were commanded to do--mingle with other mortals1 eat and drink1 make homes1 till the soil1 fill civil offices and show good will toward our fellows1 even praying for them1 until the hour arrives for us to depart unto our home4 #ae4 ,he who is guided by these facts1 who comprehends the distinction between the kingdom of heaven and the kingdom of the world1 will know how to resist successfully all classes of fanatics4 ,for these latter paint this life in a terrible aspect4 ,they want to run out of the world entirely1 and are unwilling to associate with anyone2 or they proceed to disturb civil regulations and to overthrow all order2 or again1 as with the ,pope1 they interfere in secular rule1 desiring temporal authority1 wholly under the name and color of ,christianity4 ,having as ,christians forgiveness of sins1 and being now people of ,god1 children of his kingdom1 citizens no longer of ,babylon but of heaven1 let us know that during the period of our sojourn here among strangers1 it is ours to live righteously1 honorably and chastely1 to further civil and domestic peace and to lend counsel and aid to benefit even the wicked and ungrateful1 meanwhile constantly striving after our inheritance and keeping in mind the kingdom whither we are bound4 #af4 ,in short1 a ,christian must be one who1 as ,paul says 7#a ,cor #g1 #bi-ca71 uses this world as not abusing it1 who buys and possesses as though he possessed not1 who has wife and children as though he had them not and who builds as though not building4 ,how is it possible to reconcile these seeming inconsistencies8 ,by making the ,christian faith distinct from the faith of the ,jews and ,turks--yes1 of the ,papists even3 by accepting the fact that the ,christian's attitude toward this earthly life is the attitude of the guest2 that in such capacity is he to build1 to buy1 to have dealings and hold intercourse with his fellows1 to join them in all temporal affairs--a guest who respects his host's wishes1 the laws of the realm and of the city and the customs of the inn1 but at the same time the ,christian refrains from attesting his satisfaction with this life as if he intended to remain here and hoped for nothing better4 ,thus will the ,christian pass through every temporal event in the right way--having every possession as though not having it1 using and yet not cleaving to it2 not so occupied with the temporal as to lose the eternal1 but leaving behind--forgetting--the former while striving after the latter as the goal set before him4 #ag4 ,therefore1 they who presume to run out of the world by going into the desert or the wilderness2 who1 unwilling to occupy the inn but finding it indispensable nevertheless1 must become their own hosts--these are great and unreasonable fools4 ,surely they must eat and drink and have clothing and shelter4 ,with these things they cannot dispense1 even if they can withdraw from all society4 ,nor is their action forsaking and fleeing the world1 as they imagine it to be4 ,whatever your station and condition1 whatever your occupation in life1 of necessity you must be somewhere on earth while mortal life is yours4 ,nor has ,god separated you from men2 he has placed you in society4 ,each individual is created and born for the sake of other individuals4 ,but observe1 wherever you are and whatever your station1 you are1 ,i say1 to flee the world4 ,,how ,,to ,,escape ,,the ,,world4 #ah4 ,but how are we to flee the world8 ,not by donning caps and creeping into a corner or going into the wilderness4 ,you cannot so escape the devil and sin4 ,satan will as easily find you in the wilderness in a gray cap as he will in the market in a red coat4 ,it is the heart which must flee1 and that by keeping itself unspotted from the world1 as ,james #a1 #bg says4 ,in other words1 you must not cling to temporal things1 but be guided by the doctrine of faith in ,christ1 and await the eternal1 heavenly inheritance2 and in that faith and that hope are you to execute the trust and work committed to you here1 declaring the while3 ,that which ,i do here is not the chief good1 the thing of real value1 for which ,i live2 though such is the case with the world1 the ,jews1 the ,turks and the ,papists4 ,i hold this temporal life as a tavern1 valuing it no more than the guest values the inn where he enjoys food and lodging1 while heart and mind turn ever to his own home4 ,what tolerance would there be for one foolish enough to declare3 ,i will not eat nor drink here4 ,i will behave peculiarly1 smashing windows and turning things upside down1 for this is not my abiding-place8 ,for the very purpose of advancing himself on his journey1 the traveler should make use of the inn1 accepting whatever is offered4 #ai4 ,likewise should ,christians use the world1 constantly casting their thoughts beyond this life1 notwithstanding they have here house and home1 wife and children4 ,these are for the present life only1 yet the ,christian owes them due consideration1 the while he asserts3 ,today we are here1 tomorrow elsewhere4 ,now we avail ourselves of this inn1 the next day of another4 ,we do not expect to remain here4 ,relative to this subject1 ,peter in his beautiful ,pentecostal sermon says concerning ,david1 who nevertheless was a holy king1 that he did not ascend into the heavens1 but1 having fulfilled the will of ,god1 fell asleep4 ,peter1 so far from being willing to disparage ,david's office and rule1 to criticise him therein for wrong-doing1 rather magnifies it in glowing terms4 ,david was a king1 and cast not aside his crown2 no1 he retained his royal glory4 ,he held his office as a ,god-intrusted one1 in the execution whereof he served ,god4 ,similarly should the righteous ruler do--in fact1 all men in their respective offices and stations4 ,let them remember they are not placed where they are to choose their own pleasure1 but solely for the service of ,god4 ,such is their duty so long as they are here--transients1 like the stranger at the inn with other guests1 who conducts himself with respect to the needs and the pleasure of his fellows1 doing as they do1 and in case of danger and necessity uniting with them in the effort to help and protect4 #bj4 ,king ,david did not regard his kingdom and his ,god-bestowed blessings as his real glory1 but as his office1 his opportunities for service in this earthly pilgrimage4 ,in it all he remains a guest1 expecting to leave this tarrying-place for a certain abode4 ,hence he says 7,ps #ci1 #ab73 ,i am a stranger with thee1 a sojourner1 as all my fathers were4 ,how is that8 ,has a king of ,david's glorious rank occasion to speak thus8 ,is he a guest who occupies a royal throne1 who is lord of landed estate and of more than twelve hundred thousand people according to his own calculation8 ,this is ,david's meaning3 ,in his kingdom he serves ,god as a transient here on earth1 and set apart by ,god for that purpose2 but at the same time as a citizen of ,god's kingdom in another life1 another existence1 which he regards more glorious than earthly glory1 and as affording something better than a temporal crown4 ,,reasons ,,to ,,abstain ,,from ,,carnal ,,lust4 #ba4 ,such is ,peter's teaching4 ,he admonishes ,christians to ,christlike lives and works in view of the fact that they are called to great glory1 having become through ,christ a royal priesthood1 a people of ,god and citizens of heaven4 ,he would have them occupy this temporal world as guests1 striving after another and eternal kingdom2 that is1 to abstain from all carnal lusts and maintain a blameless walk1 a life of good works4 ,the apostle assigns two reasons for such self-denial3 ,first1 that we may not1 through carnal1 lustful habits1 lose the spiritual and eternal2 second1 that ,god's name and the glory we have in ,christ may not be slandered among our heathen adversaries1 but rather1 because of our good works1 honored4 ,these are the chief reasons for doing good works4 ,they ought most forcibly to urge us to the performance of our duties4 #bb4 ,peter admonishes1 first1 to abstain from fleshly lusts1 which war against the soul4 ,he implies that if we do not resist carnal inclinations1 but rather follow them1 we shall lose our priceless eternal inheritance4 ,to be a stranger on earth1 striving after another and better life1 is inconsistent with living in fleshly lusts as if one's sole intent was to remain in the world forever4 ,if you would have the things of one life1 ,peter says1 you must forsake the things of the other4 ,if you forget your fatherland and lie drunken with this carnal life1 as does the heathen world in living in unbelief and without hope of eternal life1 you will never reach yonder existence2 for so you reject it4 ,it is necessary to strive if we are to withstand the lusts of the flesh2 for these1 ,peter says1 war against the soul--against faith and the good conscience in man4 ,if lust triumphs1 our hold on the ,spirit and on faith is lost4 ,now1 if you would not be defeated1 you must valiantly contend against carnal inclinations1 being careful to overcome them and to maintain your spiritual1 eternal good4 ,in this instance1 our own welfare demands the conquest4 #bc4 ,in the second place1 ,god's honor calls for it4 ,god's honor here on earth is affected by our manner of life4 ,we are to avoid giving occasion for our enemies to open their mouths in calumniation of ,god's name and his ,word4 ,rather must we magnify the name of ,god by our confession and general conduct1 and thus win others1 who shall with us confess and honor him4 ,christ commands 7,mt #e1 #af73 ,even so let your light shine before men2 that they may see your good works1 and glorify your ,father who is in heaven4 #bd4 ,peter proceeds to enumerate certain good works appropriate to ,christians in all stations of life1 particularly those ,christians under authority1 or in a state of servitude--men-servants and maid-servants4 ,in the apostle's day1 ,christians had to submit to heathen authority--to serve unbelieving masters4 ,peter admonishes ,christians to glorify ,god by their conduct1 patiently bearing the violence and injustice offered1 and forbearing to return evil2 as we heard in the epistle lesson for the preceding ,sunday which follows today's text4 ,but to take up all the good works ,peter enumerates here would require too much time at present4 ,third ,sunday ,after ,easter ,second ,sermon4 ,text3 ,first ,corinthians #ae1 #bj-bh4 #bj ,but now hath ,christ been raised from the dead1 the firstfruits of them that are asleep4 #ba ,for since by man came death1 by man came also the resurrection of the dead4 #bb ,for as in ,adam all die1 so also in ,christ shall all be made alive4 #bc ,but each in his own order3 ,christ the firstfruits2 then they that are ,christ's1 at his coming4 #bd ,then cometh the end1 when he shall deliver up the kingdom to ,god1 even the ,father2 when he shall have abolished all rule and all authority and power4 #be ,for he must reign1 till he hath put all his enemies under his feet4 #bf ,the last enemy that shall be abolished is death4 #bg ,for1 ,he put all things in subjection under his feet4 ,but when he saith1 ,all things are put in subjection1 it is evident that he is excepted who did subject all things unto him4 #bh ,and when all things have been subjected unto him1 then shall the ,son also himself be subjected to him that did subject all things unto him1 that ,god may be all in all4 ,we have no desire to reject the ,sunday epistle readings in common use up to this time1 particularly as some of them are excellent and profitable2 nevertheless1 a different order and selection might well have been made4 ,for portions have been taken from ,james for the two ,sundays following1 the intent of the compilers having been to choose something from each of the apostles1 among whom they regarded ,james one of the chief4 ,these selections1 however1 seem not to have been written by an apostle2 they do not at all compare with the selections from the other apostles4 ,it were better for the instruction and comfort of the people1 and as befitting this season1 to handle the article of the resurrection--concerning the resurrection of both ,christ and ourselves1 or of all the dead--between ,easter and ,pentecost4 ,it seems appropriate so to do1 making selections from the preaching of the apostles2 for instance1 the entire fifteenth chapter of ,paul's first epistle to the ,corinthians1 which treats throughout of the resurrection of the dead4 ,therefore1 we shall arrange this chapter to the present and following ,sundays4 ,it is our intent to so use it hereafter1 and they who feel disposed may adopt it likewise4 ,but it is not our purpose in so doing to restrict those who prefer the old arrangement4 ,the entire fifteenth chapter1 however1 being amply explained in special sermons1 we would advise everyone to read those expositions4 ,fourth ,sunday ,after ,easter ,text3 ,first ,corinthians #ae1 #ce-ej4 #ce ,but some one will say1 ,how are the dead raised8 and with what manner of body do they come8 #cf ,thou foolish one1 that which thou thyself sowest is not quickened except it die3 #cg and that which thou sowest1 thou sowest not the body that shall be1 but a bare grain1 it may chance of wheat1 or of some other kind2 #ch but ,god giveth it a body even as it pleased him1 and to each seed a body of its own4 #ci ,all flesh is not the same flesh2 but there is one flesh of men1 and another flesh of beasts1 and another flesh of birds1 and another of fishes4 #dj ,there are also celestial bodies1 and bodies terrestrial2 but the glory of the celestial is one1 and the glory of the terrestrial is another4 #da ,there is one glory of the sun1 and another glory of the moon1 and another glory of the stars2 for one star differeth from another star in glory4 #db ,so also is the resurrection of the dead4 ,it is sown in corruption2 it is raised in incorruption3 #dc it is sown in dishonor2 it is raised in glory3 it is sown in weakness2 it is raised in power2 #dd it is sown a natural body2 it is raised a spiritual body4 ,if there is a natural body1 there is also a spiritual body4 #de ,so also it is written1 ,the first man ,adam became a living soul4 ,the last ,adam became a life-giving spirit4 #df ,howbeit that is not first which is spiritual1 but that which is natural2 then that which is spiritual4 #dg ,the first man is of the earth1 earthy2 the second man is of heaven4 #dh ,as is the earthy1 such are they also that are earthy3 and as is the heavenly1 such are they also that are heavenly4 #di ,and as we have borne the image of the earthy we shall also bear the image of the heavenly4 #ej ,now this ,i say1 brethren1 that flesh and blood cannot inherit the kingdom of ,god2 neither doth corruption inherit incorruption4 ,this selection follows immediately after the one we have arranged for the preceding ,sunday1 concerning the resurrection of the dead4 ,in the text ,paul deals with the question1 ,how are the dead raised1 and with what body do they come8 ,this passage likewise is treated fully enough in the sermons on the fifteenth chapter1 and they who desire may read those discourses2 they are too lengthy to insert here4 ,the selection from the first chapter of ,james1 however1 having commonly been read for this ,sunday1 and as it contains good instruction and admonition1 we will1 for the sake of some who may desire to retain it1 allow it to remain2 and we will make some explanation of it lest we be thought to desire its rejection altogether4 ,it was not1 however1 written by an apostle4 ,it does not bear the apostolic stamp in all particulars1 and is not in every respect compatible with the true doctrine4 ,fourth ,sunday ,after ,easter ,second ,sermon4#a ,text3 ,james #a1 #af-ba4 #af ,be not deceived1 my beloved brethren4 #ag ,every good gift and every perfect gift is from above1 coming down from the ,father of lights1 with whom can be no variation1 neither shadow that is cast by turning4 #ah ,of his own will he brought us forth by the word of truth1 that we should be a kind of firstfruits of his creatures4 #ai ,ye know this1 my beloved brethren4 ,but let every man be swift to hear1 slow to speak1 slow to wrath3 #bj for the wrath of man worketh not the righteousness of ,god4 #ba ,wherefore putting away all filthiness and overflowing of wickedness1 receive with meekness the implanted word1 which is able to save your souls4 ,footnote #a3 ,this sermon was printed first in the ,two ,sermons on ,anger1 by ,luther1 ,wittenberg1 #aecf4 #a4 ,this lesson was addressed to all ,christians4 ,particularly was it meant for the time when they had to endure from the unbelieving world persecutions severe and oft2 as ,james indicates at the outset1 where he says 7verses #b-d73 ,count it all joy1 my brethren1 when ye fall into manifold temptations2 knowing that the proving of your faith worketh patience4 ,and let patience have its perfect work1 that ye may be perfect and entire4 ,again 7verse #ab73 ,blessed is the man that endureth temptation4 ,,why ,,men ,,reject ,,the ,,gospel4 #b4 ,two things there are which part men from the ,gospel3 one is angry impatience1 and the other evil lust4 ,of these ,james speaks in this epistle4 ,the former sin1 he says1 arises under persecution--when for the sake of ,christ the ,lord you must give up property and honor1 and risk body and life2 must be regarded as fools1 as the drudges1 yes1 the footstool1 of the world4 ,painful and intolerable to the point of discouragement and weariness is such a lot1 particularly when it is apparent that your persecutors enjoy good fortune1 having honor1 power and wealth1 while you suffer constantly4 ,peter1 too1 admonishes 7#a ,pet #c1 #aj71 upon authority of ,psalm #cd1 #ab-ad3 ,he who would be a ,christian must be prepared to avoid evil and do good1 to seek peace1 to refrain his tongue from evil and his lips from speaking guile1 and must commit himself to ,god4 ,in the case of a great many people otherwise favorably disposed toward the ,gospel1 it is nothing but persecution which deters and repels them from it4 ,they cannot endure the injuries and reproaches they must suffer for its sake4 ,but for the precious holy cross which is laid upon ,christians1 and their inability to overcome indignation and impatience1 the world would long ago have been crowded with ,christians4 ,but on account of trials men recoil1 saying3 ,rather than endure these1 ,i will remain with the majority2 as it is with them1 so be it with me4 #c4 ,the second thing to which ,james refers is worldly lust--filthiness1 as ,james terms it4 ,this1 too1 is a prevailing evil1 particularly with the common people4 ,when they once hear the ,gospel they are prone to think right away that they know all about it4 ,they cease to heed it and drown in lust1 pride and covetousness of the world1 being concerned entirely with accumulating wealth and seeking pleasure4 #d4 ,that these two evils prevail is apparent to the eyes of all men today4 ,we fear that we shall fare no better than the prophets and the apostles2 these things are likely to continue4 ,nevertheless1 we must unceasingly exert ourselves in behalf of ourselves and others to guard diligently against both these evils4 ,particularly must we not impatiently murmur and rage against ,god2 we must also show meekness toward our fellowmen1 to the end that wrath everywhere may be quelled and subdued1 and only patience and meekness reign among ,christians4 #e4 ,as ,i said before1 such seems to be the trend of the whole text4 ,the apostle gives a reason why we should be patient to the extent of not allowing ourselves to be vexed with them who injure us1 especially ungrateful rejecters of the ,word of ,god or persecutors of ,christians4 ,the reason he assigns is the debt of gratitude we owe3 we are to remember the great good we receive from ,god in heaven--,every good gift and every perfect gift is from above1 coming down from the ,father of lights4 ,,our ,,blessings ,,outweigh ,,our ,,ills4 #f4 ,if you carefully balance our gifts and trials against each other and weigh them carefully1 you will find the blessings conferred upon you so numerous and rich as far to outweigh the injuries and reproaches you must incur4 ,therefore1 if you are assailed by the world1 and are provoked to impatience by ingratitude1 contempt and persecution1 compare with your trials the blessings and consolations you have in ,christ and his ,gospel4 ,you will soon find you have more reason to pity your enemies than you have to murmur and to rage against them4 #g4 ,again1 concerning them who live in worldly lusts--in filthiness1 as the apostle terms it3 let not their conduct induce you to forsake the ,gospel to be like them2 for their portion is altogether paltry in comparison with your glorious blessings and divine riches4 ,take thought1 then1 and do not allow yourselves to be misled either by the wanton wickedness of the world1 through the injury and pain it may inflict1 or by the prosperity of the world's wealthy1 who live riotously in all manner of voluptuousness4 ,look upon what you have from the ,father in comparison--his divine blessings1 his perfect gifts4 #h4 ,for the sake of distinction1 we shall designate by good gifts the blessings we enjoy here in this life2 by perfect gifts those awaiting us in the life to come4 ,james implies this distinction when he says3 ,of his own will he brought us forth by the word of truth1 that we should be a kind of first-fruits of his creatures4 ,in the terms good gifts and perfect gifts1 the apostle comprehends all our blessings1 those we have already received in the present life and those to be ours in the life to come4 #i4 ,i will not now speak particularly of earthly1 transient and changeable blessings1 such as temporal goods1 honor1 a healthy body and others1 but could we only compare our blessings with these and weigh our treasures and surpassing blessings1 we should presently conclude that ours transcend in value a hundred thousand times anything the world possesses and boasts4 ,many individuals there are who would give thousands of dollars to have the sight of both eyes4 ,so much do they prize the blessing of sight1 they would willingly suffer a year's illness or endure other great inconveniences to obtain it4 ,less sensible would they be to such discomforts than to the deprivation of the thing they desire4 ,of physical blessings particularly1 we shall not now speak1 however1 save to mention that they are never equaled by physical ills4 ,who can purchase or merit1 even by enduring tenfold his present physical ills1 the very least of ,god's gifts2 as1 for instance1 the beholding of the light of the beautiful sun for a single day8 ,and so long as mortal life itself remains1 you have the greatest of blessings1 one outweighing far all gold and silver and all the misfortunes you may endure4 ,,our ,,blessings ,,in ,,christ',s ,,resurrection4 ,but we shall speak now particularly of the blessings we have in ,christ's resurrection1 a subject appropriate to this ,paschal season4 ,the text says1 ,every good gift and every perfect gift cometh down from the ,father of lights4 ,for ,god has begun the work of edifying us1 of building us up1 and will constitute us his own children1 his heirs4 ,this work1 ,james says1 is wrought through the ,gospel1 or the word of truth1 as he terms it4 #aj4 ,but what does the resurrection advantage us8 ,it has already brought us this gain3 our hearts are enlightened and filled with joy1 and we have passed from the darkness of sin1 error and fear into the clear light2 the ,christian is able to judge all sects1 all doctrines of devils1 that may arise on earth4 ,is it not a thing of unspeakable value1 a precious gift1 to be enlightened and taught of ,god to the extent of being able to judge correctly every doctrine and every kind of conduct exhibited in this world1 and to show all men how to live--what to do and what to avoid8 ,well may we boast1 then1 of having here on earth also a ,father--the ,father of lights--from whom we receive blessings of such magnitude that man should willingly yield body and life for their attainment4 ,what would ,i in my darkness not have given to be liberated from the very dread which prompted the celebration of masses and other abominations1 yes1 from the torture and anguish of conscience which left me no rest8 or to have instruction enabling me rightly to interpret a single psalm8 ,i would1 for such enlightenment1 readily have crawled on the ground to the ends of the earth4 ,thank ,god1 we now have the blessed treasure abundantly1 the great and precious light1 the gracious ,word4 ,what is the sum of all suffering and misfortune compared to this light8 #aa4 ,secondly1 through ,christ's resurrection we have a good1 joyous conscience1 one able to withstand every form of sin and temptation and to maintain a sure hope of eternal life4 ,the great1 glorious gifts and blessings of the resurrection are these3 the ,gospel1 ,holy ,baptism1 the power of the ,holy ,spirit1 and comfort in all adversity4 ,what is a slight injury or the loss of some temporal blessing in comparison with these8 ,what reason has any man to murmur and to rage when such divine blessings are his1 even here in this life1 blessings which none can take away or abridge8 ,if1 then1 you are called to renounce money1 possessions1 honor and men's favor1 remember you have a treasure more precious than all the honors and all the possessions of the world4 ,again1 when you see one living in great splendor1 in pleasure and presumption1 following his own inclinations1 think thus3 ,what has he8 ,a wretched portion1 a beggarly morsel4 ,in contrast1 ,i have divine grace enabling me to know ,god's will and the work he would have me do1 and all in heaven and on earth is mine4 ,look1 says ,james1 upon the treasure already obtained from the ,father of lights--his great and glorious gifts4 #ab4 ,but these do not represent the consummation of resurrection blessings4 ,we must yet await the real1 the perfect1 gifts4 ,our earthly condition does not admit of perfection2 hence we cannot truly perceive1 cannot comprehend1 our treasure4 ,we are but a kind of first-fruits of his creatures4 ,god has only commenced to work in us1 but he will not leave us in that state4 ,if we continue in faith1 not allowing ourselves to be turned away through wrath and impatience1 ,god will bring us to the real1 eternal blessings1 called perfect gifts1 the possession of which excludes error1 stumbling1 anger1 and any sin whatever4 ,,the ,,future ,,life ,,of ,,blessedness4 #ac4 ,that future existence1 ,james goes on to say1 will be one wherein is no variation1 neither shadow that is cast by turning--no alternating of light and darkness4 ,in other words1 there will not be the variation and instability characteristic of this world1 even of the ,christian life--today joyous1 tomorrow sad2 now standing but soon tottering4 ,it is in the ,christian life just as in the physical world3 we find variableness and continual change--light is succeeded by darkness1 day by night1 cold by heat2 here are mountains1 there valleys2 today we are well1 tomorrow ill2 and so it goes4 ,but all this change shall be abolished4 ,the present life shall be succeeded by one wherein is no variation1 but a permanence and eternity of blessing4 ,we shall unceasingly behold ,god in his majesty where dwells no darkness1 no death1 plague nor infirmity1 but pure light1 joy and happiness4 ,look to this future life6 call it to mind1 when assailed by the world and enticed to anger or evil lust4 ,remember the great blessings of heaven assuredly promised you1 and whereof ,christ your ,head has already taken possession1 that he may make sure your entrance into the same blessings4 ,these should be to you far more precious and desirable than the things of earth1 which all men must leave behind4 #ad4 ,to these things the ,christian should direct his thoughts and efforts1 that he may learn to prize his blessings1 to recognize his treasures as great and glorious1 and to thank ,god for the beginnings of his grace and blessing bestowed here below4 ,let us ever look and turn toward true knowledge and understanding1 toward righteousness and life2 so shall we attain that perfection wherein we are freed from the present imperfect1 unstable existence1 the yoke we now bear upon our necks and which continually weighs upon us and renders us liable to fall from the ,gospel4 ,impulse and aid for such pursuit we are to receive from the holy cross and persecution1 as well as from the example of the world4 ,with what ease the poor1 wretched people are wrested from the ,word and from faith1 wherein they might enjoy unspeakable grace and blessings1 by the sordid1 beggarly pleasures to be sought for here6 #ae4 ,therefore1 ,james says3 ,why trouble yourselves about earthly blessings1 which though ,god-given are transitory8 ,why not much rather rejoice in the comforting prospect of the great heavenly blessings already abundantly yours and which cannot be taken from you8 ,and by way of explanation he says further3 ,of his own will he brought us forth by the word of truth4 ,,god',s ,,children ,,begotten ,,by ,,the ,,word4 #af4 ,the first1 and in fact the best1 thing ,christ has sent us from on high is sonship4 ,he brought us forth1 made us his children1 or heirs4 ,we are truly called children born of ,god4 ,but how are we born8 ,through the ,word of truth1 or the true ,word4 ,by this statement ,james makes a wide thrust at all factions and sects4 ,for they also have a word and boast much of their doctrine1 but theirs is not the ,word of truth whereby men are made children of ,god4 ,they teach naught1 and know naught1 about how we are to be born ,god's children through faith4 ,they prate much about the works done by us in the state derived from ,adam4 ,but we have a ,word whereby1 as we are assured1 ,god makes us his beloved children and justifies us--if we believe in that ,word4 ,he justifies us not through works or laws4 ,the ,christian must derive his sonship from his birth4 ,all whittling and patching is to no purpose4 ,the disciples of ,moses1 and all work-mongers1 would effect it by commandments1 extorting a work here and a work there1 effecting nothing4 ,new beings are needed1 children of ,god by birth1 as ,john #a1 #ab says4 #ag4 ,the children of ,god1 ,john tells us1 are they who believe on the name of ,christ2 that is1 who sincerely cling to the ,word4 ,john extols the ,word as the great1 the mighty1 gift4 ,they are children who cleave to the message that through ,christ ,god forgives their sins and receives them into his favor2 who adhere to this promise in all temptations1 afflictions and troubles4 ,the ,word here on earth is the jewel which secures sonship4 ,now1 since ,god has so greatly blessed you as to make you his own begotten children1 shall he not also give you every other good8 #ah4 ,whence1 then1 do you derive sonship8 ,not from your own will1 not from your own powers or efforts4 ,were it so1 ,i and other monks surely should have obtained it1 independently of the ,word2 it would have been ours through the numerous works we performed in our monastic life4 ,it is secured1 ,james says1 of his will4 ,for it never entered into the thought of any man that so should we be made children of ,god4 ,the idea did not grow in our gardens2 it did not spring up in our wells4 ,but it came down from above1 from the ,father of lights1 by ,word and ,spirit revealed to us and given into our hearts through the agency of his apostles and their successors1 by whom the ,word has been transmitted to us4 ,hence we did not secure it through our efforts or merits4 ,of his ,fatherly will and good pleasure was it conferred upon us2 of pure grace and mercy he gave it4 ,,christians ,,the ,,first-,,fruits4 #ai4 ,james says1 ,that we should be a kind of first-fruits of his creatures2 that is1 the newly-begun creature1 or work1 of ,god4 ,by this phrase the apostle distinguishes the creatures of ,god from the creatures of the world1 or creatures of men4 ,likewise does ,peter when he says 7#a ,pet #b1 #ac71 ,be subject to every ordinance or creature of man2 that is1 to everything commanded1 ordained1 instituted1 made1 by men4 ,for instance1 a prince constitutes men tax-gatherers1 squires1 secretaries1 or anything he desires1 within the limits of his power4 ,but new creatures are found with ,god4 ,they are styled creatures of ,god because he has created them as his own work1 independently of human effort or human power4 ,and so the ,christian is called a new creature of ,god1 a creature ,god himself has made1 aside from all other creatures and higher than they4 ,at the same time1 such creation of ,god is only in its initial stage4 ,he still daily operates upon it until it becomes perfect1 a wholly divine creature1 as the very sun in clearness and purity1 without sin and imperfection1 all aglow with love divine4 #bj4 ,take into careful consideration these facts4 ,keep before you the great blessing1 honor and glory ,god has conferred upon you in making you heirs of the life to come1 the life wherein shall be no imperfection nor variation1 the life which shall be an existence in divine purity and protection like ,god's own4 ,do not1 then1 by any means allow yourselves to be provoked to anger by the wretched1 sordid1 beggar's wallet which the world craves4 ,rather1 much rather1 rejoice in the divine blessings1 and thank ,god for having made you worthy of them4 ,whether sweet or bitter--in comparison with these let everything else be spurned4 ,for ,i reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward--to us the children of ,god--says ,paul in ,romans #h1 #ah4 ,,impatient ,,anger ,,forbidden4 #ba4 ,so ,james draws the conclusion3 ,let every man be swift to hear1 slow to speak1 slow to wrath4 ,in other words1 in receiving counsel or comfort be swift2 but do not permit yourselves readily to criticise1 curse1 or upbraid ,god or men4 ,james does not mean to prohibit reproof1 censure1 indignation and correction where the command of ,god or necessity requires2 but he forbids rashness or hastiness on our part1 despite our provocation in the premises4 ,when we are provoked we should first hear what the ,word of ,god says and be advised thereby4 ,it is the right and true counsel1 and we should ever permit ourselves to be led by it2 according to its teaching should all our decisions1 reproofs and censures be regulated4 ,in immediate connection1 ,james bids us receive the ,word with meekness2 we are not to be incensed when censured by its authority1 or to become impatient and murmur when we have to suffer something because of it4 ,the reason ,james assigns for restraining our anger is3 ,for the wrath of man worketh not the righteousness of ,god4 ,this is a truth admitted even by the heathen--,ira furor brevis est1 etc4--and verified by experience4 ,therefore1 upon authority of ,psalm #d1 #d1 when you feel your wrath rising1 sin not1 but go to your chamber and commune with yourself4 ,let not wrath take you by surprise and cause you to yield to it4 ,when slander and reproach is heaped upon you1 or curses given1 do not rashly allow yourself to be immediately inflamed with anger4 ,rather1 take heed to overcome the provocation and not to respond to it4 #bb4 ,the apostle's first point1 then1 is3 ,christians should guard against yielding to wrath and impatience1 and should remember the great blessings they enjoy--gifts wherewith all the advantages and favors of the world are unworthy of comparison4 #bc4 ,similarly1 ,james says regarding the other point3 ,wherefore putting away all filthiness and overflowing of wickedness1 etc4 ,by filthiness he means the impure life of the world--indulgence1 voluptuousness and knavery of every sort4 ,these things1 he would say1 should be far from you ,christians who enjoy blessings so great and glorious4 ,could you rightly recognize and appreciate these blessings1 you would regard all worldly pursuits and pleasures mere filth in comparison4 ,nor is this overdrawn2 they are such when contrasted with the good and perfect heavenly gifts and treasures4 #bd4 ,receive with meekness the implanted word4 ,you have the ,word1 ,james says1 a ,word which is yours not by your own fancy or effort1 but which ,god1 by grace1 gave to you--implanted in you4 ,it has free course--is preached1 read and sung among you4 7,by the grace of ,god1 it is free among us1 too47 ,in this respect1 ,god be praised1 there is no lack4 ,it is of the utmost importance1 however1 to receive it1 to make profitable use of it2 to handle it with meekness that we may hold it fast and not allow it to be effaced by anger under persecution or by the allurements of worldly lusts4 ,christ says 7,lk #ba1 #ai71 ,in your patience possess ye your souls ye shall win your souls4 ,,meekness ,,and ,,patience ,,enjoined4 ,meekness and patience are necessary to enable us to triumph over the devil and the world4 ,without them we shall not be able to hold fast the ,word in our strife against those evil forces4 ,we must fight and contend against sin1 but if we essay to cool our wrath by grasping the devil and his followers by the hair and wreaking vengeance upon them1 we will accomplish nothing and may thereby lose our treasure1 the beloved ,word4 ,therefore1 lay hold of the ,word planted or engrafted within you1 that you may be able to retain it and have it bring forth its fruit in yourself4 ,,the ,,power ,,of ,,the ,,word4 #be4 ,it is a ,word1 says ,james in conclusion1 which is able to save your souls4 ,what more could be desired8 ,you have the ,word1 the promise of all divine blessings and gifts4 ,it is able to save you if you but steadfastly cleave to it4 ,why1 then1 need you take any account of the world1 and anything it may do1 whether good or evil8 ,what injury can the world render1 what help can it offer1 so long as you hold the treasure of the ,word8 ,observe that the apostle ascribes to the spoken ,word1 the preached ,gospel1 the power to save souls4 ,similarly1 ,paul commends it to the ,romans 7ch4 #a1 #af71 in almost the same words1 as the power of ,god unto salvation to every one that believeth4 #bf4 ,now1 the ,word is implanted within you in a way to give you the certain comfort and sure hope of your salvation4 ,be careful1 then1 not to permit yourselves to be wrested from it by the wrath or the filth of the world4 ,take heed to accept in purity and to maintain with patience the ,word so graciously and richly given you by ,god without effort or merit on your part4 ,those who are without the ,word1 and yet endeavor to attain heaven1 what efforts have they made in the past6 what efforts are they making today6 ,they might torment themselves to death2 they might institute and celebrate every possible service--they would accomplish nothing4 ,is it not better to cling to the ,word and maintain this treasure whereby you attain salvation and divine sonship than to permit the world to wrest you from it through persecution1 passion or moral filth the source of its own ruin and perdition8 ,fifth ,sunday ,after ,easter ,text3 ,first ,corinthians #ae1 #ea-eh4 #ea ,behold1 ,i tell you a mystery3 ,we all shall not sleep1 but we shall all be changed1 #eb in a moment1 in the twinkling of an eye1 at the last trump3 for the trumpet shall sound1 and the dead shall be raised incorruptible1 and we shall be changed4 #ec ,for this corruptible must put on incorruption1 and this mortal must put on immortality4 #ed ,but when this corruptible shall have put on incorruption1 and this mortal shall have put on immortality1 then shall come to pass the saying that is written1 ,death is swallowed up in victory4 #ee ,o death1 where is thy victory8 ,o death1 where is thy sting8 #ef ,the sting of death is sin2 and the power of sin is the law3 #eg but thanks be to ,god1 who giveth us the victory through our ,lord ,jesus ,christ4 #eh ,wherefore1 my beloved brethren1 be ye stedfast1 unmovable1 always abounding in the work of the ,lord1 forasmuch as ye know that your labor is not vain in the ,lord4 ,you will find this lesson explained in the special sermons on the same chapter4 ,ascension ,day ,text3 ,acts #a1 #a-aa4 #a ,the former treatise ,i made1 ,o ,theophilus1 concerning all that ,jesus began both to do and to teach1 #b until the day in which he was received up1 after that he had given commandment through the ,holy ,spirit unto the apostles whom he had chosen3 #c to whom he also showed himself alive after his passion by many proofs1 appearing unto them by the space of forty days1 and speaking the things concerning the kingdom of ,god3 #d and being assembled together with them1 he charged them not to depart from ,jerusalem1 but to wait for the promise of the ,father1 which1 said he1 ye heard from me3 #e for ,john indeed baptized with water2 but ye shall be baptized in the ,holy ,spirit not many days hence4 #f ,they therefore1 when they were come together1 asked him1 saying1 ,lord1 dost thou at this time restore the kingdom to ,israel8 #g ,and he said unto them1 ,it is not for you to know times or seasons1 which the ,father hath set within his own authority4 #h ,but ye shall receive power1 when the ,holy ,spirit is come upon you3 and ye shall be my witnesses both in ,jerusalem1 and in all ,judea and ,samaria1 and unto the uttermost part of the earth4 #i ,and when he had said these things1 as they were looking1 he was taken up2 and a cloud received him out of their sight4 #aj ,and while they were looking stedfastly into heaven as he went1 behold two men stood by them in white apparel2 #aa who also said1 ,ye men of ,galilee1 why stand ye looking into heaven8 this ,jesus1 who was received up from you into heaven1 shall so come in like manner as ye beheld him going into heaven4 ,this epistle text is simply a narrative concerning the visible ascension of ,christ into heaven4 ,it is in itself clear4 ,whatever it may be necessary to say relative to the article of ,christ's ascension1 we shall leave for the sermons on the ,festivals of ,christ as they occur at intervals during the year1 at which times it is fitting to speak particularly of each article concerning ,christ4 ,sunday ,after ,ascension ,day ,text3 ,first ,peter #d1 #g-aa4a #g ,but the end of all things is at hand3 be ye therefore of sound mind1 and be sober unto prayer3 #h above all things being fervent in your love among yourselves3 for love covereth a multitude of sins3 #i using hospitality one to another without murmuring3 #aj according as each hath received a gift1 ministering it among yourselves1 as good stewards of the manifold grace of ,god2 #aa if any man speaketh1 speaking as it were oracles of ,god2 if any man ministereth1 ministering as of the strength which ,god supplieth3 that in all things ,god may be glorified through ,jesus ,christ1 whose is the glory and the dominion for ever and ever4 ,amen4 ,footnote #a3 ,this sermon appeared as early as #aebe in pamphlet form4 ,,exhortation ,,to ,,christian ,,living4 #a4 ,this text1 too1 is an admonition to ,christian living1 a discourse concerning the fruits of a good tree1 a figure applied to the ,christian2 in other words1 concerning the fruits of the one who1 through faith1 has obtained redemption from sin and death and has a place in the kingdom of grace and of eternal life4 ,such a one is exhorted to live henceforth in a manner indicative of the fact that he has apprehended the treasure of salvation and is become a new man4 ,,exhortation ,,to ,,soberness4 #b4 ,certain good works are also introduced1 and in the first part of our text ,peter makes an especially emphatic continuation of the admonition in the foregoing part of the chapter1 warning ,christians to abstain from gross vices--carnal lusts--which in the world lead to obscenity1 and from the wild1 disorderly1 swinish lives of the heathen world1 lives of gormandizing1 guzzling and drunkenness4 ,peter admonishes ,christians to endeavor to be sober unto prayer4 ,the epistle was written chiefly to the ,greeks1 the masses of which people were very social1 and inclined to carouse and gormandize4 ,and we ,germans are accused of the same excess2 not without some reason either4 #c4 ,with intent to turn ,christians from these vices unto temperance and sobriety1 ,peter reminds them1 as all the apostles are wont to do1 of the obligations particularly incident to the ,christian calling1 to the only true1 divine service1 the things for the sake of which they have become ,christians and which distinguish them from the remainder of the world4 ,his meaning is3 ,it is not for ,christians to lead lives heathenish1 profligate and riotous2 to indulge in gormandizing1 guzzling1 carousing and demoralizing of themselves4 ,they have something nobler to do4 ,first1 in that they are to become different beings1 and be occupied with the ,word of ,god wherefrom they derive their new birth and whereby they preserve it4 ,second1 being born anew1 they have enemies to fight2 so long as they live on earth1 they must combat the devil1 also their own flesh1 which is corrupted by the devil until it is full of evil lusts4 ,having1 then1 to assume the obligations of this calling and contest1 they must not give way to drowsy indolence2 much less may they become foolish1 drunken sots1 indifferent to all issues and heedless of their obligations4 ,rather1 they have need to be watchful and sober1 ever ready with the ,word of ,god and with prayer4 #d4 ,these are the two kinds of armor1 two weapons of defense1 whereby the devil is vanquished and of which he is afraid3 ,first1 diligence in hearing1 learning and practicing the ,word of ,god1 that instruction1 comfort and strength may be received2 second1 sincere petitioning upon the authority of that ,word1 a crying and calling to ,god for help when temptations and conflicts arise4 ,one or the other of these weapons of defense must continually be in active exercise1 effecting perpetual intercourse between ,god and man--either ,god speaking to us while we quietly listen1 or ,god hearing our utterances to him and our petitions concerning our needs4 ,whichever the weapon we wield1 it is unendurable to the devil2 he cannot abide it4 ,christians need both equipments1 that their hearts may ever turn to ,god1 cleave to his ,word1 and continually1 with ceaseless longing1 pray a perpetual ,lord's ,prayer4 ,truly1 the ,christian should learn from the temptations and straits wherewith the devil1 the world and the flesh constantly oppress him1 to be ever on his guard1 watching for the enemy's point of attack2 for the enemy sleeps not nor rests a single moment4 #e4 ,here is applicable ,peter's injunction for the ,christian to keep within the bounds of physical temperance and sobriety2 not to overload the body and injure it by excessive eating and drinking3 so as to be watchful1 intelligent1 and in a mood1 to pray4 ,he who is not careful to discharge the obligations of his office or station with temperance and sobriety1 but is daily in a sottish condition1 is incapable of praying or performing any other ,christian duty2 he is unfit for any service4 #f4 ,right here a special admonitory sermon might well be preached to us dissolute ,germans1 in warning for our excesses and drunkenness4 ,but where would be forthcoming a sermon forcible enough to restrain the shameful sottishness and the drink devil among us8 ,the evil of overindulgence has1 alas1 swept in upon us like a torrent1 overwhelming as a flood all classes4 ,it daily spreads further and further throughout the nation1 embracing every station from the lowest to the highest4 ,all preaching1 all admonition1 seem far too weak--not vain and impotent1 but despised and scorned--to meet the emergency4 ,but the apostles1 and even ,christ himself1 declared that in the end of the world such a state of affairs should obtain4 ,for that very reason did ,christ 7,lk #ba1 #cd7 admonish ,christians to take heed to themselves lest at any time their hearts be overcharged with surfeiting and drunkenness and the cares of this life1 and so that day come upon them unawares4 #g4 ,now1 ,god having in his infinite goodness so richly shed upon us ,germans in these latter times the ,gospel light1 we ought1 in honor and gratitude to him1 to try to reform ourselves in the matter of intemperance4 ,we should fear lest through this evil besides committing other sins we draw upon us the wrath and punishment of ,god4 ,for naught else can result from the pernicious life of intemperance but false security1 and contempt of ,god4 ,individuals continually dead in drunkenness1 buried in excesses1 living like swine1 cannot fear ,god1 cannot be occupied with divine things4 #h4 ,had we no other incentive to abandon our intemperate living1 the scandalous reputation we have among the nations ought to move us to reform4 ,other countries1 particularly those bordering on ,germany1 regard us with extreme contempt1 calling us drunken ,germans4 ,for they have virtue enough to abstain from excessive drinking4 ,the ,turks are real monks and saints in this respect2 so far are they from the evil of intemperance that in obedience to the teaching of their ,mohammed they prohibit the drinking of wine or any other intoxicant1 and punish the offense as the greatest evil in their midst4 ,for this very reason are they better soldiers than our drunken masses4 ,they are always awake and vigilant1 alert concerning their own interests1 planning attacks upon us and continually extending their dominion1 while we lie sleeping in our excesses as if we could withstand the ,turks by drunkenness and carousing4 #i4 ,but what is the use of multiplying words on the subject when the evil prevails to such extent as to be common custom in the land8 ,no longer confined to the rude1 illiterate rabble1 to country villages and public taverns1 it has penetrated all cities and entered nearly every house1 being particularly prevalent among the nobility--in the courts of princes4 ,i recall that when ,i was young drunkenness was regarded an inexpressibly shameful thing among the peerage1 and that the dear lords and princes restrained it with serious prohibitions and punishments4 ,but now it is more alarmingly prevalent among them than among farmers4 ,it is generally the case that when the great and good begin to go down1 they sink to a lower level than others4 ,yes1 intemperance has attained such prevalence that even princes and lords have learned the habit from their young noblemen and are no longer ashamed of it4 ,rather1 they call it honorable1 making it a civil virtue befitting princes and noblemen4 ,whosoever will not consent to be a drunken sot with them1 must be discountenanced2 while the knights who stand for beer and wine obtain high honors1 and great favors and privileges1 on account of their drinking4 ,they desire fame in this respect1 as if they had secured their nobility1 their shield and helmet1 by the very fact that they exceed others in the shamelessness of their tippling4 #aj4 ,yes1 and have we not further reason for checking the evil when even the young practice it without fear or shame8 ,they learn it from the aged1 and unrestrained they disgracefully and wantonly injure themselves in the very bloom of life1 destroying themselves as corn is cut down by hail and tempest4 ,the majority of the finest1 most promising young people1 particularly the nobility1 they of court circles1 ruin their health1 body and life1 before arriving at maturity4 ,how can it be otherwise when they who should restrain and punish commit the same sins themselves8 #aa4 ,hence ,germany has always been a wretched country1 chastised and plagued by the drink devil1 and completely immersed in this vice1 until the bodies and lives of her people1 as well as their property and honor1 are shamefully consumed and only a sordid existence remains4 ,he who would paint the conditions must portray something swinish4 ,indeed1 but a small proportion of the inhabitants of ,germany are undebased by this evil4 ,these are children1 girls and women4 ,some sense of propriety in the matter remains to them1 though occasionally we find even under the veil some intemperance2 however1 it is with restraint4 ,enough modesty remains to inspire the universal sentiment that so disgraceful a thing is it for a woman to be drunk1 such a one deserves to be trampled upon in the streets4 #ab4 ,in the light of their example1 let us men learn to see our own shame and to blush for it4 ,while noting how disgraceful is drunkenness for women1 let us remember it is much more so for ourselves4 ,we ought to be saner and more virtuous2 for1 according to ,peter1 the woman is the weaker vessel4 ,because of the weakness of women1 we ought to have more patience with them4 ,man being endowed with a broader mind1 stronger faculties and firmer nature1 he should be the saner being1 the farther removed from the brute4 ,it stands to reason that it is a much greater disgrace for him to indulge in the vice of drunkenness4 ,in proportion to the nobility of his creation and the exalted nature wherewith ,god has endowed him1 should be the disgrace of such unreasoning1 brutish conduct on his part4 #ac4 ,what can be said for us8 ,so complete is the perversion of all manly virtue and honor in our conduct in this respect that it cannot be surpassed by any other possible degradation of manhood4 ,there remains to us but an atom of good reputation1 and that is to be found among the women4 ,the occasional instance of drunkenness among them but emphasizes our own disgrace4 ,all countries look upon us with scorn and contempt1 regarding us as shameful and sordid creatures1 day and night bent upon making ourselves surfeited and stupid1 possessing neither reason nor intelligence4 ,the evil would be more tolerable1 more excusable1 if drinking and carousing had any limit1 if intoxication were but an occasional thing--the case of a person inadvertently taking one drink too much1 or of taking a stimulant when tired from excessive labor and worry4 ,we excuse it in women who may chance to drink a little more at wedding parties than they are accustomed to at home4 ,but this excessive guzzling kept up unceasingly day and night1 emitting only to be filled again1 is wholly inconsistent with the character of a prince1 a nobleman1 a citizen1 yes1 of a human being1 not to mention the life of a ,christian2 it is really more in keeping with the nature and work of swine4 #ad4 ,now1 when ,god and all mankind permit you to eat and to drink1 to enjoy good things1 not merely what is necessary for actual subsistence1 but in a measure calculated to afford gratification and pleasure1 and you are yet not satisfied with that privilege--when such is the case1 your sordid and gluttonous tendencies are worthy one born solely to consume beer and wine4 ,but such are the excesses now to be seen in the courts of princes--the banqueting and the drinking--that one would think they meant to devour the resources of the country in a single hour4 ,lords1 princes1 noblemen--the entire country1 in fact--are ruined1 reduced to beggary1 for the particular reason that ,god's gifts are so inhumanly wasted and destroyed4 #ae4 ,as ,i said before1 the evil of drunkenness has1 alas1 gained such ascendency as to be past restraint unless the ,word of ,god may exert some controlling influence among the few1 the individuals who are still human and who would be ,christians4 ,the masses will remain as they are1 particularly as the civil government makes no effort to restrain the evil4 ,it is my opinion that if ,god does not sometime check the vice by a special judgment--and until he does it will never be punished and restrained--even women and children will become inebriate1 and when the last day arrives no ,christian will be found but all souls will descend drunken into the abyss of hell4 #af4 ,let all who desire to be ,christians know that it is incumbent upon them to manifest the virtue of temperance2 that drunken sots have no place among ,christians1 and cannot be saved until they amend their ways1 until they reform from their evil habits4 ,concerning them ,paul says plainly 7,gal #e1 #ai-ba73 ,now the works of the flesh are manifest1 which are these3 fornication1 uncleanness1 lasciviousness1 idolatry1 sorcery1 enmities1 strife1 jealousies1 wraths1 factions1 divisions1 parties1 envyings1 drunkenness1 revellings1 and such like2 of which ,i forewarn you1 even as ,i did forewarn you1 that they who practice such things shall not inherit the kingdom of ,god4 ,here you see that he who lies day and night in drunkenness has no more inheritance in the kingdom of ,god than the whoremonger1 adulterer1 and such like4 ,know then1 just as idolatry1 adultery and so on1 are sins excluding you from heaven1 so too1 drunkenness is a sin which bars you from the blessings of baptism1 and from remission of sins1 faith in ,christ and your personal salvation4 ,hence1 if you would be a ,christian and saved1 you must be careful to lead a sober and temperate life4 ,but if you disregard this admonition and yet hope to be saved--well1 then continue to be an infidel and a brute so long as ,god permits4 #ag4 ,were you a ,christian1 even if you could permit yourself to be unmoved by the physical injury wherein1 by drunkenness1 you plunge yourself1 not only wasting your money and property1 but injuring your health and shortening your life2 and if you could permit yourself to be unmoved by the stigma justly recognized by men and angels as attaching to you1 a filthy sot--even then you ought to be moved by ,god's command1 by the peril of incurring eternal damnation--of losing ,god's grace and eternal salvation--to refrain from such unchristian conduct4 ,o ,god1 how shameless and ungrateful we are1 we so highly blessed of ,god in having his ,word and in being liberated from the tyranny of the ,pope1 who desired our sweat and blood and tortured our consciences with his laws--how ungrateful we are in the face of these things not to amend our lives in some measure in honor to the ,gospel1 and in praise and gratitude to ,god6 #ah4 ,where peradventure there are still pious parents or godfearing ,christian rulers1 they ought1 for the sake of lessening the evil of intemperance1 to restrain their children and domestics with serious chastisements4 ,pastors and preachers are under obligation to admonish the people frequently and faithfully1 holding up to them ,god's displeasure and wrath and the injuries to soul1 body and property resultant from this evil1 to the intent that at least some might be moved and profited4 ,and they who wantonly and openly persist in the vice1 being not disposed to amend their conduct but at the same time boast of the ,gospel1 should not be allowed to participate in the sacrament of the ,lord's ,supper nor to act as sponsors at baptism4 ,preachers and pastors should hold such as openly antichristian1 and should make a distinction against them the same as with manifest adulterers1 extortioners and idolaters4 ,such is ,paul's command 7#a ,cor #e1 #aa73 ,i wrote unto you not to keep company1 if any man that is named a brother be a fornicator1 or covetous1 or an idolater1 or a reviler1 or a drunkard1 or an extortioner2 with such a one no1 not to eat4 ,,necessity ,,for ,,prayer4 #ai4 ,but we will not now remark further upon this subject4 ,to return to ,peter3 ,he admonishes us to be sober so that we may give ourselves to prayer1 as becometh those who are ,christians and have turned from the vile1 heathenish conduct of the world4 ,just preceding our text1 in verse #c1 he says3 ,for the time past may suffice to have wrought the desire of the ,gentiles1 and to have walked in lasciviousness1 lusts1 winebibbings1 revellings1 carousings1 and abominable idolatries4 ,he admonishes us as being now called and ordained to contend against the devil by faith and prayer4 ,later on 7ch4 #e1 #h7 he brings in the same warning in clearer phrase1 exhorting ,christians to be sober and watchful4 ,do you ask1 ,what is the great necessity therefor8 he says3 ,your adversary the devil1 as a roaring lion in the midst of a flock of sheep1 walketh about1 seeking whom he may devour4 ,peter's meaning is this3 ,since you are a people called to contend with this powerful spirit which is more intent on seizing your souls than is the wolf on seizing the sheep1 it is essential you should take thought how to withstand him4 ,resistance is effected only through faith and prayer4 ,but soberness and vigilance are necessary to enable one to pray4 ,with gormandizers and drunkards1 reason is dethroned and they are rendered incapable of respecting anything1 or of performing any good work4 ,therefore1 the ability to pray and call upon ,god has been taken from them and the devil overcomes and devours them at his will4 #bj4 ,the diligence in prayer which characterized ,christians of the primitive ,church1 even while undergoing great persecution1 is apparent to us4 ,they were more than willing to assemble daily for prayer together1 not only morning and evening1 but also at certain other appointed hours2 and frequently they watched and prayed entire nights4 ,some of them1 according to ,st4 ,augustine1 carried their vigils to such extent as at times to abstain from food for four days4 ,true1 this was going to somewhat of an extreme1 particularly when later the practice came to be an example and a commandment4 ,yet their habit of perfect sobriety morning1 evening and at all times is commendable4 ,with the cessation of this practice in the congregations1 there succeeded the wretched order of monks1 who pretend to do the praying for others4 ,they1 it is true1 observed the same appointed hours1 the same seasons of prayer1 in their matins1 vespers1 and so on1 but they did not really pray2 they merely kept up an incessant sound1 muttering and howling4 ,we still retain from the ancient custom the observance of morning and evening prayers in schools for children4 ,but the same practice should obtain in every ,christian family4 ,every father is under obligation to train up his children to pray at least at the beginning and the close of day1 commending to ,god every exigency of this earthly life1 that ,god's wrath may be averted1 and deserved punishment withheld4 #ba4 ,under such conditions1 we would be properly instructed and not have to be subjected to intolerable oppression and to prohibitions relative to eating1 drinking and dressing1 being guided by nature's demands and our own honor and pleasure4 ,yet we would not be inordinate and brutish in these things nor shamefully dethrone reason4 ,drunkenness is a sin and a shame to any man1 and would be even were there neither ,god nor commandment2 much less can it be tolerated among ,christians4 ,there is more virtue in this respect among the very heathen and ,turks4 ,they put us to shame1 while it is our place to set an example shaming them4 ,our characters ought to be so noble as to give no chance for offense at our conduct1 that the name of ,god be not defamed but glorified1 as ,peter admonishes in the conclusion of this epistle lesson4 ,,temperance ,,in ,,all ,,things4 #bb4 ,what we have said in regard to sobriety1 we must also say relative to that other virtue--temperance1#b to which ,peter gives first place4 ,they are mutually related1 but temperance respects not only eating and drinking1 but is opposed to all immoderation in outward life--in clothing1 ornament1 and so on2 to whatever is superfluous1 or excessive2 to any extravagant attempt to be greater and better than others4 ,to such extent has immoderation gained the upper hand in the world1 there is nowhere any limit to expense in the way of household demands1 dress1 wedding parties and banquets1 in the way of architecture1 and so on1 whereby citizens1 rulers and the country itself are impoverished1 because no individual longer keeps within proper bounds4 ,almost invariably the farmer aspires to equal the nobleman1 while the nobleman would excel the prince4 ,as with sobriety1 so with the virtue of temperance--there is scarce to be found an example of it in our midst1 so completely has self-control1 sincerity and discipline given way4 ,footnote #b3 ,the ,german text uses the two words maszig and nichtern1 which may be rendered temperate and sober4 #bc4 ,at the same time the apostle does not forbid appropriate and respectable recognition of the things of physical well-being1 in keeping with each individual's station in life1 even including things ministering pleasure and joy4 ,for ,peter would not have filthy1 rusty1 greasy monks nor sour-faced saints1 with the hypocrisy and show of their simulated austere and peculiar lives1 wherein they honor not their bodies1 as ,paul says 7,col #b1 #bc71 but are ever ready to judge and condemn other people--the maiden1 for instance1 who chances to join in a dance or wears a red dress4 ,if you are a ,christian in other respects1 ,god will easily allow you to dress and to adorn yourself1 and to live with comfort1 even to enjoy honor and considerable pleasure1 so long as you keep within proper bounds2 you should1 however1 not go beyond the limits of temperance and moderation4 ,in other words1 do not overreach propriety and self-restraint1 regardless of real pleasure1 in the endeavor to show off in excessive and unprofitable squandering4 ,such conduct results in confusion and trouble--chastisement sent of ,god2 in taxes1 extortion1 robbing and stealing1 until finally lords and subjects are ruined together4 ,above all things being fervent in your love have fervent charity among yourselves2 for love charity covereth a multitude of sins4 #bd4 ,in the foregoing part of the text1 ,peter admonishes ,christians concerning their obligations to themselves2 here he tells what is to be their conduct toward others4 ,he embraces all the good works named in the second table of the commandments as obligations we owe to our neighbor1 in the little but forcible and comprehensive phrase--fervent in your love4 ,this virtue1 too1 is incumbent on the ,christian who must contend against the devil and pray4 ,for prayer is hindered where love and harmony are displaced by wrath and ill-will4 ,the ,lord's ,prayer teaches3 ,forgive us our debts as we forgive our debtors4 ,how can they pray one for another who feel no interest in a neighbor's wants1 who rather are enemies1 entertaining no good will toward one another8 ,where hearts are inflamed with hatred toward men1 prayer has ceased2 it is extinguished4 ,hence1 antichristians and all popedom1 however holy their appearance1 cannot pray while enemies to the ,word of ,god and persecutors of ,christians4 ,he who repeats the ,lord's ,prayer while indulging wrath1 envy and hatred1 censures his own lips2 he condemns his own prayer when he seeks forgiveness from ,god but does not think of forgiving his neighbor4 #be4 ,with ,christians there must be1 not merely natural human affection such as exists even among heathen1 but ardent1 fervent love2 not the mere appearance of love1 the smoke--false1 hypocritical love1 as ,paul calls it 7,rom #ab1 #i7--;but real fervor and fire1 which consent not to be easily extinguished1 but which endure like the love between husband and wife1 or the love of parents for children4 ,true conjugal and parental love is not easily quenched1 even though the object of its affection be weak1 diseased or dangerously ill4 ,rather the greater the need and the danger of one individual1 the more is the heart of the other moved and the brighter does love burn4 #bf4 ,such sincere love1 as the apostle elsewhere styles it1 must exist among ,christians who are all children of one ,father in heaven and brothers and sisters4 ,indeed1 they are under obligation to love even their enemies--who are human beings of the same flesh and blood--and to wish no one evil but rather to serve all wherever possible4 ,this love is the beautiful red robe for the adornment of ,christians1 supplementing the pure white garment of faith received in baptism4 ,it is to be worn in obedience to the example of ,christ1 who for us1 even while we were enemies1 wore the same red garment of love when he was sprinkled with his own blood4 ,it was then he burned with the intense fire of ineffable and most exalted love4 #bg4 ,the apostles were moved to admonitions of this character because they clearly perceived the great weakness and imperfection bound to exist among ,christians even in their outward lives4 ,they knew that no one could1 in his everyday life among men1 live so discreetly as not at some time or other1 by word1 gesture or act1 to give offense to someone1 moving him to anger4 ,such perfection of life is found in no family1 not even with husband and wife4 ,the case is the same as in the human body3 one member frequently comes in conflict with another2 a man may inadvertently bite his tongue or scratch his face4 ,he who would be a saint so stern and selfish as to endure no evil words or acts1 and to excuse no imperfections1 is unfit to dwell among men4 ,he knows nothing of ,christian love1 and can neither believe nor put into practice the article of the ,creed concerning the forgiveness of sins4 #bh4 ,so the ,christian's fire of love must be characterized1 not by a dull1 cold red1 but by a warm scarlet--according to the ,scriptures 7,ex #bf1 #a71 ,coccum bis tinctam 7rose-red74 ,this love retains its fire and is really true1 having which the ,christian is not easily disheartened and overcome by wrath1 impatience and revenge1 but to a certain extent is able to endure and tolerate attacks upon himself calculated to distress4 ,it manifests itself more strongly in suffering and enduring than in action4 #bi4 ,therefore1 ,peter extols such love1 declaring it to be a virtue potent not only to bear but to cover a multitude of sins4 ,this statement he introduces from the ,proverbs of ,solomon 7ch4 #aj1 #ab74 ,the ,papists1 however1 pervert its meaning1 explaining it in a way at variance with the doctrine of faith2 they make of love to one's neighbor a work or virtue having merit with ,god4 ,it is their desire to draw the conclusion that for the sake of our love our sins are covered2 that is1 forgiven and exterminated4 ,but we shall not notice the dolts4 ,it is clear enough from the text that reference is to hatred and love received from men2 our own sins are not intended here1 but the transgressions of others4 ,to cover our sins in the sight of ,god1 yet other love is requisite--the love of the ,son of ,god1 who alone is the bearer of sins in ,god's sight1 and who1 as ,john the ,baptist says1 takes away1 bearing them upon his own shoulders1 the sins of the whole world1 including our own4 ,and the example of his love teaches that we1 too1 should in love cheerfully bear and freely forgive the sins of others against us4 #cj4 ,solomon contrasts the two opposing principles of envious hatred and love1 and shows the effect of each4 ,hatred1 he says1 stirreth up strifes2 but love covereth all transgressions4 ,where hatred and enmity dwell in the heart1 they must inevitably stir up strife and bring misfortune4 ,animosity cannot restrain itself4 ,it either bursts out in pernicious language clandestinely uttered against the object of enmity1 or it openly demeans itself in a manner indicating its ill will4 ,hence follow reveling1 cursing1 quarreling and fighting1 and1 when wholly unrestrained1 cruelty and murder4 ,these things are due to the fact that the eyes of ,younker ,hate are so blinded by scorn and venom that he can see only evil in every man with whom he comes in contact2 and when he actually finds it he will not let it alone1 but stirs it1 roots and frets in it1 as the hog roots with defiled snout in offensive filth4 ,you must have viewed your neighbor from behind1 we say when one can speak and think only the worst of a neighbor though he may have many good traits4 ,hate really desires only that everyone be an enemy to his neighbor and speak the worst about him1 and if he hears aught in his neighbor's favor1 he puts upon it the very worst construction1 with the result that the other party is embittered and in turn comes to hate1 curse and revile4 ,thus the fire burns until only discord and mischief can obtain4 #ca4 ,but on the other hand1 as ,solomon tells us1 ,love is a virtue pure and precious4 ,it neither utters nor thinks any evil of its neighbor4 ,rather1 it covers sin2 not one sin1 nor two1 but a multitude of sins--great masses of them1 forests and seas of sin1 as it were4 ,that is1 love has no desire to reflect itself in a neighbor's sins and maliciously rejoice in them4 ,it conducts itself as having neither seen nor heard them4 ,or1 if they cannot be overlooked1 it readily forgives1 and so far as possible mends matters4 ,where nothing else can be done1 it endures the sins of a neighbor without stirring up strife and making a bad matter worse4 #cb4 ,the apostle1 upon authority of observation and experience1 acknowledges that where people dwell together there must be mutual transgressions2 it cannot be otherwise4 ,no one will always do what is pleasing to others1 and each is liable to commit open wrong4 ,peter would teach that since men must live together in their respective stations in life--for the ,scriptures make no recognition of singular and intolerant saints who would promptly run out of the world when some little thing takes place at variance with their opinions--he who would live peaceably must so control himself as to be able to bear with others1 to overlook their imperfections1 and to cover their transgressions and thus avert further resulting evil4 ,where no toleration is exercised1 where no wrong is forgiven and forgotten1 hate and envy must find place4 ,the sole office of these is to stir up strife and contention4 ,no peace and rest is to be had where they exist2 wrangling and fighting1 oppression and bitterness1 must obtain4 ,the unbounded ill-will1 the innumerable strifes and wars1 having place on earth1 all result from the abominable evil of the lack of love among us and from the prevalence of pernicious hate1 which leads to anger and revenge when opposition offers4 ,thus we become enemies to one another instead of to evil1 when it is our duty to love our fellow-men4 #cc4 ,now1 if you would live as a ,christian and enjoy peace in the world1 you must make every effort to restrain your anger and not to give way to revenge as do others4 ,rather you must suppress these passions1 subduing your hatred by love1 and be able to overlook and bear1 even though you have to suffer great pain and injustice4 ,so doing you will develop a noble character fitted to accomplish much good through patience and humility1 to allay and abolish enmity1 and strife1 and thereby to reform and convert others4 ,if you are unwilling to be patient under injustice1 then go on hating and envying1 impatiently blustering about and seeking revenge4 ,but from such a proceeding only strife and disquietude can be your portion1 though your complaints be long and your lamentations loud4 ,you may run hither and thither1 and still you will not find the truth otherwise than as ,i have stated4 ,this text would have to be done away with first1 and the ,scriptures falsified4 #cd4 ,paul1 having in mind ,solomon's saying about love1 in extolling the same virtue amplifies the latter's statement with various expressions1 in the thirteenth of ,first ,corinthians4 ,among other things he says there 7verses #e-h73 ,love seeketh not its own1 is not provoked1 taketh not account of evil2 rejoiceth not in unrighteousness1 but rejoiceth with the truth2 beareth all things1 believeth all things1 hopeth all things1 endureth all things4 ,love never faileth1 etc4 ,this1 mark you1 is being fervent in love1 as ,peter calls it4 ,here is the heat1 the fire1 effective to consume all evil and to replace it with only good4 ,this fire will not permit itself to be quenched2 it surmounts all checking4 ,whatever of evil is heaped upon it1 it remains in itself good1 and works only good4 #ce4 ,the essential property1 the differentia essentialis1 of genuine love1 as its nature requires fervency1 is the fact that it cannot be embittered4 ,he who has it1 will not cease to love1 to do good and to endure evil4 ,in a word love cannot hate2 it cannot be at enmity with anyone4 ,no evil can be wrought too great for love to endure4 ,no one can commit against it more sins than it can cover4 ,it cannot be enraged to the point of refusing to forgive4 ,its attitude is not unlike that of the mother toward her child4 ,the child may be imperfect and impure1 even filthy1 but the mother notes it not1 even if she sees it4 ,her love blinds her4 ,the eyes wherewith she looks upon her child as the beautiful and ,god-given fruit of her own body are so pure that she overlooks all imperfections1 regarding them as nothing4 ,indeed1 she excuses1 even glorifies1 them4 ,although the child squints1 it must not be called squint-eyed1 but love-eyed1 and even a wart must be thought to become it4 #cf4 ,behold1 this is covering sins with love--a virtue peculiar to ,christians4 ,the world does not possess that virtue4 ,such love is impossible to it1 whatever its pretensions and ostentations in that respect4 ,however precious the world's love may be1 it is subject to delusion1 vanity and hypocrisy2 for the world is false in appearance and pretension4 ,no worldling likes to be regarded hateful and envious toward his neighbor1 but succeeds in conducting himself1 so far as word and gesture are concerned1 in an affable manner to all4 ,this attitude he maintains so long as we show him favors and obey his pleasure4 ,but when our love for him becomes a little disaffected and we happen to offer a word he regards insulting1 he promptly withdraws his affections and begins to complain and to rage as if he had been done a great wrong4 ,he makes out he is under no obligation to endure the injustice2 and he boastingly plumes himself on having shown great faithfulness and love to the offender1 such fidelity as would have led him readily to share with that one the very heart in his body1 and now he is so ill repaid that henceforth he will leave such people to be served by the devil4 ,such is the world's love4 ,the world loves not in deed1 but in word1 as ,john expresses it4 #a ,jn #c1 #ah4 ,it has no sincerity of heart4 ,its love is a mere ignis-fatuus1 shining but having no fire2 a love which endures not1 but is blown out by a breath--extinguished with a word4 ,the reason of it all is1 the world seeks only its own4 ,it would be served1 would receive from others1 and not make any return1 particularly if response must entail any suffering and forbearance on its part4 #cg4 ,but1 you may say1 shall evil go unpunished8 ,what would be the result were all evil to be tolerated and covered up8 ,would not that be giving the wicked opportunity to carry out their evil designs8 ,would it not encourage them in their wickedness until life would not be safe to anyone8 ,i reply3 ,we have often stated what individuals properly merit our anger1 and the extent and manner of punishment to be awarded them4 ,it is truly the office of civil government and also of the father of every family to visit anger upon evil1 and to punish and restrain it4 ,again1 every pastor and preacher is commissioned--yes1 every godly ,christian--to admonish and censure when he sees a neighbor committing sin1 just as one brother in a family admonishes another4 ,but to be angry with evil and to inflict official punishment--punishment by virtue of office--is a different thing from being filled with hatred and revenge1 or holding ill-will and being unforgiving4 #ch4 ,it is not inconsistent with the character of love to be angry and to reprove when a neighbor is observed to sin4 ,but true love feels no inclination to behold the sin and disgrace of a neighbor2 rather1 much rather1 it desires his improvement4 ,just as parents correct with a rod a disobedient and obstinate child but do not cast it out and become enemies to it because of that disobedience1 their object being only to reform the child1 while the rod is cast away after chastisement2 so1 too1 according to ,christ's words 7,mt #ah1 #ae-ag71 you may censure your brother when he sins1 and manifest your displeasure and indignation1 that he may perceive and confess his wrong-doing1 and if he does not then amend his conduct1 you may inform the congregation4 ,at the same time1 his obstinacy does not justify you in becoming his enemy1 or in entertaining ill-will toward him4 ,as said before1 love to be true must not be dull and cold1 too indifferent to perceive a neighbor's sins2 it must endeavor to relieve him thereof4 ,it must have the red fire of fervor4 ,he who truly loves will be distressed that a beloved neighbor wickedly trespasses against ,god and himself4 ,again1 true love does not pale with hatred and revenge4 ,it continues to glow red when the possessor's heart is moved with sympathy1 is filled with compassion1 for its neighbor4 ,true1 when fervor and admonition fail to effect any reform1 the sincere-hearted ,christian must separate himself from his obstinate neighbor and regard him as a heathen2 nevertheless1 he must not become his neighbor's enemy nor wish him evil4 #ci4 ,anger and censure prompted by sincere love are very different from the wrath1 hatred and revengefulness of the world1 which seeks only its own interests and is unwilling to tolerate any opposition to its pleasure4 ,true love is moved to anger only when a neighbor's good demands4 ,though not insensible to evil and not approving evil1 it is yet able to tolerate1 to forgive and cover1 all wrongs against itself1 and it leaves untried no expedient that may make a neighbor better4 ,sincere love makes a clear distinction between the evil and the person2 it is unfriendly to the former1 but kind to the latter4 ,using hospitality one to another without murmuring3 according as each hath received a gift1 ministering it among yourselves1 as good stewards of the manifold grace of ,god4 #dj4 ,having admonished all ,christians to love one another generally1 ,peter mentions various instances where love should be externally manifested among ,christians1 and speaks particularly of those who have been favored above others with special gifts and special offices in the ,church1 whereby they are able to serve their fellows4 ,thus he teaches that the ,christian's whole external conduct should be regulated by that love which seeks not its own advantage1 which aims not at profiting itself1 but lives to serve its neighbor4 #da4 ,first1 ,peter says1 ,using hospitality one to another4 ,the reference is to works of love relative to the various physical needs of a neighbor4 ,christians are to serve one another by ministering temporal blessings4 ,especially are the poor and the wretched to be remembered1 they who are strangers or pilgrims among us1 or come to us houseless and homeless4 ,these should receive the willing ministrations of ,christians1 and none be allowed to suffer want4 #db4 ,in the apostles' time1 the primitive days of the ,church1 ,christians were everywhere persecuted1 driven from their possessions and forced to wander hither and thither in poverty and exile4 ,it was necessary then to admonish ,christians in general1 and particularly those who had something of their own1 not to permit these destitute ones to suffer want1 but to provide for them4 ,so1 too1 is it today incumbent upon ,christians to provide for the really poor--not lazy beggars1 or vagabonds--the outdoor pensioners1 so called2 and to maintain those who1 because of old age or other infirmity1 are unable to support themselves4 ,the churches should establish common treasuries for the purpose of providing alms for cases of this kind4 ,it was so ordained of the apostles in ,acts #f1 #c4 ,paul1 also1 in many places admonishes to such works of love2 for instance 7,rom #ab1 #ac73 ,communicating to the necessities of the saints4 #dc4 ,moreover1 as ,peter says1 hospitality is to be extended without murmuring--not with reluctance and aversion1 as the way of the world is4 ,the world is particularly reluctant when called upon to give to ,christ the ,lord1 in other words to his poor servants the pastors and preachers1 or to their children1 into whose mouths they must count every bit of bread4 ,it regards oppressive and burdensome the contributing of even a dime for that purpose4 ,at the same time1 it lavishly bestows its gifts upon the devil2 as1 for instance1 under popedom it gave liberally and willingly to indolent1 useless monks and shameless1 wicked knaves1 impostors and seducers4 ,such is the inconsistence of the world2 and it is a just punishment from ,god that it is made unworthy to contribute where it well might toward the preservation of ,god's ,word and his poor ,church2 and that it must give to other and ungrateful purposes4 ,christian love must be sincere enough to do good without murmuring4 ,paul says 7,rom #ab1 #h7 to let him that showeth mercy do so with cheerfulness1 or willingly1 without restraint4 ,again 7#b ,cor #i1 #g71 ,god loveth a cheerful giver1 etc4 ,,stewards ,,of ,,god',s ,,gifts4 #dd4 ,peter speaks also of love's work in relation to the gifts of the ,holy ,spirit1 which are bestowed for the good of the entire ,church and particularly for its spiritual offices or government4 ,he would have the ,spirit's gifts used in the service of others1 and admonishes ,christians to consider all they have as given of ,god4 ,the heathen have no such thought1 but live as if life and all they possess were of their own attaining4 ,but let ,christians know they are under obligation to serve ,god with their gifts2 and ,god is served when they employ them for the advantage and service of the people--reforming them1 bringing them to a knowledge of ,god1 and thus building up1 strengthening and perpetuating the ,church4 ,of such love the world knows nothing at all4 #de4 ,so then1 ,peter says1 we are to use the gifts called spiritual--gifts of the ,holy ,spirit--in the ,christian ,church as good stewards of the manifold grace of ,god4 ,he would have us know they are conferred upon us of grace4 ,they are not given us to exalt ourselves therewith1 but to make us stewards of the house of ,god--of his ,church4 ,they are manifold and variously distributed2 for no one may possess all4 ,some may have certain gifts and offices1 and other individuals certain others4 ,but the mutual way in which these gifts are united and related makes one individual serve another4 #df4 ,peter would remind especially each individual to take heed to the duties of his particular office4 ,in the pursuance of his own occupation1 each is to attend faithfully to whatever is committed to his charge2 to do whatever he is commanded to do4 ,as the ,scriptures teach in many places1 there is no work nobler than being obedient to the particular calling and work assigned of ,god1 and satisfied therein2 faithfully serving one's neighbor and not gazing after what is committed to1 or enjoined upon1 another1 nor presuming to transcend the limits of one's own commission4 ,many fickle1 unstable spirits1 however1 especially the presumptuous1 proud and self-sufficient1 imagine themselves to have such measure of the ,spirit and of skill that their own calling is not sufficient for them2 they must control all things1 must superintend and criticise the work of others4 ,they are malignant souls1 doing nothing but to stir up mischief1 and having not the grace to perform any good work1 even though they have noble gifts4 ,for they do not make use of the gifts of their office to serve their neighbors2 they only minister therewith to their own glory and advantage4 #dg4 ,the apostle goes on to show how ,god distributes his gifts in various ways2 he speaks of manifold gifts4 ,paul likewise 7#a ,cor #ab1 #d-e7 teaches that each one is given a special gift1 and a particular office wherein he is to exercise his gift1 continuing in his own sphere until called to another4 ,again1 ,paul says 7,rom #ab1 #f-g73 ,whether prophecy1 let us prophesy 444 or ministry1 let us give ourselves to our ministry4 ,it is not enough to have numerous special gifts2 grace is also requisite--manifold grace of ,god1 ,peter says4 ,we must so use our gifts that ,god may be pleased to add his blessing1 if we would successfully and profitably serve the ,church and accomplish good4 ,god's grace will not be given to those who do not1 in faith and in obedience to his command1 fulfill the obligations of their calling4 ,now ,peter proceeds to illustrate1 giving a rule of how we are to use our individual gifts4 ,he says3 ,if any man speaketh1 speaking as it were oracles of ,god2 if any man ministereth1 ministering as of the strength which ,god supplieth4 #dh4 ,it is highly essential that the ,church observe this doctrine4 ,had it been regarded heretofore1 the world would not have been filled with anti-christian errors and deceptions4 ,for it fixes the bounds1 it sets the mark1 for all aspiring church members1 however exalted their office and gifts2 the limits of these they must not transcend4 #di4 ,the apostle classifies ,church government in two divisions3 teaching1 or ministering the ,word2 and holding office and fulfilling its duties in accordance with the teachings of the ,word4 ,in both cases1 he tells us1 we are to take heed that we are not actuated by our own ideas and pleasures2 our teaching and ruling must ever be ,god's ,word and work or office4 #ej4 ,the workings of the ,christian ,church are not the same as the processes of civil government4 ,they are unlike the operations that have to do with outward things1 with temporal possessions4 ,in the latter case men are guided by their own understanding4 ,at the dictates of their own reason do they rule1 instituting laws and regulations1 and prohibiting1 receiving and distributing according to those regulations4 ,in the ,christian ,church we have a spiritual government of the conscience1 an effecting of obedience in ,god's sight4 ,whatever is spoken or taught1 promised or done1 we may be assured1 will avail and stand before ,god2 indeed1 we may know it has origin with him1 whereby we are justified in declaring3 ,god himself uttered the command or performed the work2 for in us1 his tabernacles where he lives and rules1 essentially he1 as rightful ,master in the house1 commands and performs all1 though employing the instrumentality of men's lips and hands4 ,,assurance ,,of ,,pure ,,doctrine ,,essential4 #ea4 ,in the first place1 therefore1 it is necessary that both preachers and hearers take heed to doctrine and have clear1 unmistakable evidence that what they embrace is really the true ,word of ,god revealed from heaven2 the doctrine given to the holy and primitive fathers1 prophets and apostles2 the doctrine ,christ himself confirmed and commanded to be taught4 ,we are not permitted to employ the teaching dictated by any man's pleasure or fancy4 ,we may not adapt the ,word to mere human knowledge and reason4 ,we are not to trifle with the ,scriptures1 to juggle with the ,word of ,god1 as if it would admit of being explained to suit the people2 of being twisted1 distended and patched to effect peace and agreement among men4 ,otherwise1 there would be no sure1 permanent foundation whereon the conscience might rely4 #eb4 ,nor is it any more admissible for one who chances to have an office of greater influence than others1 who is peculiarly holy1 or who is of exalted spirit and intellect--even though he were an apostle--to presume upon his gifts and the office and take authority to teach according to his own inclinations1 requiring his hearers to accept unquestioningly his word and rely upon it because what he teaches must be right4 ,but thus the ,pope in time past persuaded the world that because he occupied the seat of the apostles1 the highest office1 and assembled the councils1 the latter could not err1 and that therefore all men are obliged to believe and obey what they resolve and confirm4 #ec4 ,this theory is opposed by ,peter's teaching1 and all the ,scriptures forbid men1 at the peril of losing eternal salvation1 to rely on or respect anyone or anyone's gifts1 in the things pertaining to faith4 ,the ,scriptures teach rather that we are to prove and judge all doctrine by the clear and sure ,word of ,god given us from heaven and supported by the reliable1 concurrent testimony of the apostles and the ,church from the beginning4 ,paul1 by way of denouncing the false teachers who boasted of being disciples of eminent apostles and relied upon the latter and their reputation1 pronounced this sentence 7,gal #a1 #h73 ,though we1 or an angel from heaven1 should preach unto you any gospel other than that which we preached unto you1 let him be anathema4 #ed4 ,similarly1 in the offices or government of the ,church1 there must first be convincing evidence that command and office are instituted of ,god4 ,no one may be permitted to institute1 promise or do anything of his own power or pleasure and compel men to regard it as divine authority or as essential to salvation1 simply because of his appointment to office4 ,nevertheless1 the ,pope1 by virtue of his ecclesiastical office1 undertook to domineer over all men1 to issue commands and institute laws and religious services binding upon everyone4 ,he who holds and would exercise office in the ,church must first give clear ,scripture proof of having derived his office from the authority of ,god4 ,he must be able to say3 ,i did not institute such and such a proceeding2 it is of ,god4 ,then they who comply may be assured they are obeying1 not the individual1 but ,god4 #ee4 ,for instance1 if in obedience to ,christ's command ,i1 as a carer of souls1 or servant of the ,church1 administer the holy sacrament or pronounce absolution2 if ,i admonish1 comfort1 reprove2 ,i can say3 ,that which ,i do1 ,i do not2 ,christ performs it4 ,for ,i act not of my own design1 but in obedience to the command of ,christ--to his injunction4 ,the ,pope and his adherents cannot make the above assertion4 ,for they pervert the order and commandment of ,christ the ,lord when1 in the sacrament1 they withhold the cup from the laity1 and when they change the use of the sacrament or mass1 making it a sacrifice for the living and the dead4 ,and thus they do also by innumerable other abominations in their false worship1 things established without ,god's command1 indeed contrary thereto2 for instance1 the invocation of dead saints1 and similar idolatries1 introduced by the ,pope under cover of his office1 as if he had the power from ,christ to institute and command such things4 ,,assurance ,,of ,,divine ,,efficiency ,,essential4 #ef4 ,in the second place1 it is not enough that office and commandment be ,god-appointed4 ,we his ministers should be conscious--and the people should so be taught--that efficacy of office is not of human effort1 but is ,god's power and work4 ,in other words1 that which the office was designed to accomplish is not effective by virtue of our speech or action1 but by virtue of ,god's commandment and appointment4 ,he it is who orders2 and himself will effectively operate through that office which is obedient to ,god's command4 ,for instance1 in baptism1 the ,lord's ,supper and absolution1 we are not to be concerned about the person administering the sacraments or pronouncing absolution--who he is1 how righteous1 how holy1 how worthy4 ,worthiness or unworthiness of either administering or receiving hand effects nothing2 all the virtue lies in ,god's command and ordinance4 #eg4 ,this is the explanation of ,peter's phrase1 the strength or ability which ,god supplieth4 ,effect is produced1 not through man's power1 not in obedience to man's will2 but through the strength of ,god and because of his ordering4 ,no man has a right presumptuously to boast his own power and ability effective1 as the ,pope does in his pretensions about keys and ecclesiastical power4 ,know that it is necessary to the efficacy of your office and the salutary character of your work or authority in the ,church that ,god himself give and exert the influence4 ,and that influence is exerted when1 as before said1 ,god's ,word and testimony are present that the ministry in question is commanded1 or authorized1 of ,god4 #eh4 ,therefore it is earnestly enjoined that in the ,church no attempt should be made by any individual to institute any order or perform any work1 much or little1 great or small1 merely at the prompting of his own inclinations or in obedience to the advice of any man4 ,let him who would teach and work be sure that his words and acts are really of ,god--commanded by him4 ,until he is certain in this respect1 let him abandon his office--suspend his ministry2 let him engage in something else for a time4 ,nor should we hear or believe anything presented to us that does not bear indisputable evidence of being the divine ,word1 or command4 ,for ,god will not permit mockery of himself in the things of his own prerogative and on which depends the salvation of souls2 for souls will be led to eternal ruin where this rule and command are disregarded4 ,that in all things ,god may be glorified through ,jesus ,christ4 #ei4 ,here is named the motive for all effort in the ,christian community4 ,no one may seek for nor ascribe to himself power and honor because of his office and gifts4 ,power and glory belong only to ,god4 ,he himself calls his ,church1 and rules1 sanctifies and preserves it through his ,word and his ,spirit4 ,to this end he bestows upon us his gifts4 ,and all is done purely of grace1 wholly for the sake of his beloved ,son1 ,christ the ,lord4 ,therefore1 in return for the favor and ineffable goodness bestowed upon us regardless of our merits1 we ought to thank and praise ,god1 directing all our efforts to the recognition and glory of his name4 ,pentecost ,text3 ,acts #b1 #a-ac4 #a ,and when the day of ,pentecost was now come1 they were all together in one place4 #b ,and suddenly there came from heaven a sound as of the rushing of a mighty wind1 and it filled all the house where they were sitting4 #c ,and there appeared unto them tongues parting asunder1 like as of fire2 and it sat upon each one of them4 #d ,and they were all filled with the ,holy ,spirit1 and began to speak with other tongues1 as the ,spirit gave them utterance4 #e ,now there were dwelling at ,jerusalem ,jews1 devout men1 from every nation under heaven4 #f ,and when this sound was heard1 the multitude came together1 and were confounded1 because that every man heard them speaking in his own language4 #g ,and they were all amazed and marvelled1 saying1 ,behold1 are not all these that speak ,galilans8 #h ,and how hear we1 every man in our own language wherein we were born8 #i ,parthians and ,medes and ,elamites1 and the dwellers in ,mesopotamia1 in ,juda and ,capadocia1 in ,pontus and ,asia1 #aj in ,phrygia and ,pamphylia1 in ,egypt and the parts of ,libya about ,cyrene1 and sojourners from ,rome1 both ,jews and proselytes1 #aa ,cretans and ,arabians1 we hear them speaking in our tongues the mighty works of ,god4 #ab ,and they were all amazed1 and were perplexed1 saying one to another4 ,what meaneth this8 #ac ,but others mocking said1 ,they are filled with new wine4 ,,the ,,gift ,,of ,,the ,,holy ,,spirit4 #a4 ,the historical facts of this day1 as well as the beautiful sermon the ,holy ,spirit delivered through the apostle ,peter1 which might appropriately be fully treated at this time1 we shall leave for the special sermons on the various festivals of the year4 ,for the present we will but briefly speak of the occasion of this festival1 and of the office of the ,holy ,spirit4 #b4 ,the festival we call ,pentecost had origin as follows3 ,when ,god was about to lead the children of ,israel out of ,egypt1 he permitted them to celebrate the ,feast of the ,passover on the night of their departure2 and commanded them on every annual recurrence of the season to observe the same feast in commemoration of their liberation from bondage and their departure from ,egypt4 ,fifty days later1 in their journey through the wilderness1 they arrived at ,mount ,sinai4 ,there ,god gave them the ,law1 through ,moses2 and there they were commanded to observe annually1 in commemoration of that giving of the ,law1 the fiftieth day after the ,feast of the ,passover4 ,hence the name ,feast of ,pentecost1 the word ,pentecost coming from the ,greek ,pentecoste1 or fiftieth day4 ,our ,saxons1 rather more in conformity to the ,greek1 use the word ,pfingsten4 ,so we have it here of ,luke3 ,when the day of ,pentecost was now come1 or fully come--when the ,jews had properly commemorated the giving of the ,law of ,god on ,mount ,sinai--the ,holy ,spirit came1 in accordance with ,christ's promise1 and gave them a new law4 ,we now celebrate this feast1 not because of the old historical event1 but because of the new one--the sending of the ,holy ,spirit4 ,it is in order1 then1 to give a little instruction concerning the difference between our ,pentecost and that of the ,jews4 ,,literal ,,law ,,and ,,spiritual ,,law4 #c4 ,the occasion of the ,jews' observance was the giving of the literal law2 but it is ours to celebrate the giving of the spiritual law4 ,to present the point more clearly1 we cite ,paul's distinction of the two covenants4 #b ,cor #c1 #f4 ,and these two covenants respectively relate to two kinds of people4 #d4 ,first1 there is the written law commanded of ,god and composed of written words4 ,it is styled written or literal because it goes no farther and does not enter the heart1 nor are there any resulting works other than hypocritical and extorted ones4 ,consisting only of letters--a written law--it is wholly dead4 ,its province being to kill1 it ruled a dead people4 ,with dead hearts men could not sincerely observe the commandments of ,god4 ,were every individual left to do as he pleased1 being uninfluenced by fear1 not one would be found choosing to be controlled by the ,law4 ,unquestionably1 human nature is conscious of the fact that while it prefers to follow its own inclinations it is impelled to do otherwise2 for it reasons3 ,if ,i observe not ,god's commandments1 he will punish me1 casting me into hell4 ,thus our nature is conscious of obeying unwillingly and contrary to desire4 ,because of the punishment men fear1 they soon become enemies to ,god2 they feel themselves sinners1 unable to stand before ,god1 and consequently not acceptable to him4 ,indeed1 they would rather there were no ,god4 ,such enmity to ,god remains persistently in the heart1 however beautifully nature may adorn itself outwardly4 ,we see1 therefore1 how the ,law1 so long as it consists merely of written words1 can make no one righteous1 can enter no heart4 ,upon this topic we have elsewhere preached and written at length4 #e4 ,the other law is spiritual2 not written with ink and pen1 nor uttered by lips as ,moses read from the tables of stone4 ,we learn from the historical record of the event that the ,holy ,spirit descended from heaven and filled all the assembled multitude1 and they appeared with parting1 fiery tongues and preached so unlike they were wont to do that all men were filled with amazement4 ,the ,spirit came pouring into their hearts1 making them different beings1 making them creatures who loved and willingly obeyed ,god4 ,this change was simply the manifestation of the ,spirit himself1 his work in the heart4 ,he wrote in those hearts his pure and fiery flame restoring them to life and causing them to respond with fiery tongues and efficient hands4 ,they became new creatures1 aware of possessing altogether different minds and different tendencies4 ,then all was life and light2 understanding1 will and heart burned and delighted in whatever was acceptable to ,god4 ,such is the true distinction between the written law of ,god and the spiritual4 ,herein we perceive what is the work of the ,holy ,spirit4 ,,the ,,office ,,of ,,the ,,holy ,,spirit4 #f4 ,from this we should learn what is the office of the ,holy ,spirit in the ,church1 and how or by what means he is received in the heart and works there4 ,in time past it was preached that he merely endorses what the councils conclude and the ,pope establishes in the ,spiritless papal ,church4 ,the fact is1 however1 the doings of ,pope and councils are mere outward matters2 they relate to external commands and government4 ,the above theory is1 therefore1 wholly inconsistent and perverse4 ,of the work of the ,holy ,spirit1 the ,papists make a dead1 written law1 when it is really a living1 spiritual law4 ,thus they render the ,holy ,spirit a ,moses1 and his words mere human prattle4 ,it is all due to ignorance of the character of the ,holy ,spirit1 of the purpose of his coming and the nature of his office4 ,therefore1 let us learn and firmly grasp those things and be able rightly to distinguish the ,spirit's office4 #g4 ,observe here1 the ,holy ,spirit descends and fills the hearts of the disciples sitting in fear and sorrow4 ,he renders their tongues fiery and cloven1 and inflames them with love unto boldness in preaching ,christ--unto free and fearless utterance4 ,plainly1 then1 it is not the office of the ,spirit to write books or to institute laws4 ,he writes in the hearts of men1 creating a new heart1 so that man may rejoice before ,god1 filled with love for him and ready1 in consequence1 to serve his fellows gladly4 #h4 ,what are the means and process the ,spirit employs to change and renew the heart8 ,it is through preaching ,jesus ,christ the ,lord1 as ,christ himself says 7,jn #ae1 #bf73 ,when the ,comforter is come1 whom ,i will send unto you from the ,father1 even the ,spirit of truth1 which proceedeth from the ,father1 he shall bear witness of me4 ,as we have often heard1 the ,gospel is the message ,god would have preached world-wide1 declaring to every individual that since no man can through the ,law be made righteous1 but must rather become more unrighteous1 ,god sent his own beloved ,son to shed his blood and die for our sins1 from which sins we could not be released by our own effort4 #i4 ,it is not enough simply that ,christ be preached2 the ,word must be believed4 ,therefore1 ,god sends the ,holy ,spirit to impress the preaching upon the heart--to make it inhere and live therein4 ,unquestionably1 ,christ accomplished all--took away our sins and overcame every obstacle1 enabling us to become1 through him1 lords over all things4 ,but the treasure lies in a heap2 it is not everywhere distributed and applied4 ,before we can enjoy it1 the ,holy ,spirit come and communicate it to the heart1 enabling us to believe and say1 ,i too1 am one who shall have the blessing4 ,to everyone who hears is grace offered through the ,gospel2 to grace is he called1 as ,christ says 7,mt #aa1 #bh71 ,come unto me1 all ye that labor and are heavy laden1 etc4 #aj4 ,now1 with the belief that ,god has come to our rescue and given us this priceless blessing1 inevitably the human heart must be filled with joy and with gratitude to ,god1 and must exultingly cry3 ,dear ,father1 since it is thy will to manifest toward me inexpressible love and fidelity1 ,i will love thee sincerely1 and willingly do what is pleasing to thee4 ,the believing heart never sees ,god with jealous eye4 ,it does not fear being cast into hell as it did before the ,holy ,spirit came1 when it was conscious of no love1 no goodness1 no faithfulness1 on ,god's part1 but only wrath and displeasure4 ,but once let the ,holy ,spirit impress the heart with the fact of ,god's good will and graciousness towards it1 and the resulting joy and confidence will impel it to do and suffer for ,god's sake whatever necessity demands4 #aa4 ,let us1 then1 learn to recognize the ,holy ,spirit--to know that his mission is to present to us the priceless ,christ and all his blessings2 to reveal them to us through the ,gospel and apply them to the heart1 making them ours4 ,when our hearts are sensible of this work of the ,spirit1 naturally we are compelled to say3 ,if our works avail naught1 and the ,holy ,spirit alone must accomplish our salvation1 then why burden ourselves with works and laws8 ,by the doctrine of the ,spirit1 all human works and laws are excluded1 even the laws of ,moses4 ,the ,holy ,spirit's instruction is superior to that of all books4 ,the ,spirit-taught individual understands the ,scriptures better than does he who is occupied solely with the ,law4 #ab4 ,hence1 our only use for books is to strengthen our faith and to show others written testimony to the ,spirit's teaching4 ,for we may not keep our faith to ourselves1 but must let it shine out2 and to establish it the ,scriptures are necessary4 ,be careful1 therefore1 not to regard the ,holy ,spirit as a ,law-maker1 but as proclaiming to your heart the ,gospel of ,christ and setting you so free from the literal law that not a letter of it remains1 except as a medium for preaching the ,gospel4 ,,believers ,,must ,,yet ,,resist ,,sin4 #ac4 ,here we should be intelligent and know that in one sense all is not accomplished when the ,holy ,spirit is received4 ,the possessor of the ,spirit is not at once entirely perfect1 pure in all respects1 no more sensible of the ,law and of sin4 ,we do not preach the doctrine that the ,spirit's office is one of complete accomplishment1 but rather that it is progressive2 he operates continuously and increasingly4 ,hence1 there is not to be found an individual perfect in righteousness and happiness1 devoid of sin and sorrow1 ever serving all men with pleasure4 ,the ,scriptures make plain the ,holy ,spirit's office--to liberate from sin and terror4 ,but the work is not then complete4 ,the ,christian must1 in some measure1 still feel sin in his heart and experience the terrors of death2 he is affected by whatever disturbs other sinners4 ,while unbelievers are so deep in their sins as to be indifferent1 believers are keenly conscious of theirs2 but ,christians are supported by the ,holy ,spirit1 who consoles and strengthens till his work is fully accomplished4 ,it is terminated when they no longer feel their sins4 #ad4 ,so ,i say we must be prudent2 we must take heed we do not arrogantly and presumptuously boast possession of the ,holy ,spirit1 as do certain proud fanatics4 ,the danger is in becoming too secure1 in imagining ourselves perfect in all respects4 ,the pious ,christian is still flesh and blood like other men2 he but strives to resist evil lusts and other sins1 and is unwillingly sensible of evil desires4 ,but he who is not a ,christian is carelessly secure1 wholly unconcerned about his sins4 #ae4 ,it is of no significance that we feel evil lusts1 provided we endeavor to resist them4 ,one must not go by his feelings and consider himself lost if he have sinful desires4 ,at the same time he must1 so long as life lasts1 contend with the sins he perceives in himself4 ,he must unceasingly groan to be relieved of them1 and must permit the ,holy ,spirit to operate in him4 ,there is in believers continual groaning after holiness--groaning too deep for expression1 as ,paul says in ,romans #h1 #bf4 ,but ,christians have a blessed listener--the ,holy ,spirit himself4 ,he readily perceives sincere longing after purity1 and sends the conscience divine comfort4 ,there will ever be in us mingled purity and imperfection2 we must be conscious both of the ,holy ,spirit's presence and of our own sins--our imperfections4 ,we are like the sick man in the hands of the physician who is to restore him to health4 ,let no one think3 ,here is a man who possesses the ,holy ,spirit2 consequently he must be perfectly strong1 having no imperfections and performing only worthy works4 ,no1 think not so2 for so long as we live in the flesh here on earth1 we cannot attain such a degree of perfection as to be wholly free from weakness and faults4 ,the holy apostles themselves often lamented their temptations and sorrows4 ,their feelings concealed from them the ,holy ,spirit's presence1 though they were aware of his strengthening and sustaining power in their temptations1 a power conveyed through the ,word and through faith4 #af4 ,the ,holy ,spirit is given only to the anxious and distressed heart4 ,only therein can the ,gospel profit us and produce fruit4 ,the gift is too sublime and noble for ,god to cast it before dogs and swine1 who1 when by chance they hear the preached message1 devour it without knowing to what they do violence4 ,the heart must recognize and feel its wretchedness and its inability to extricate itself4 ,before the ,holy ,spirit can come to the rescue1 there must be a struggle in the heart4 ,let no one imagine he will receive the ,spirit in any other way4 #ag4 ,we see this truth illustrated in the narrative here4 ,the beloved disciples were filled with fear and terror4 ,they were disconsolate and discouraged1 and sunk in unbelief and despair4 ,only with great difficulty and effort did ,christ raise them again4 ,yet their only failing was their faintheartedness2 they feared the heavens would fall upon them4 ,even the ,lord himself could scarce comfort them until he said3 ,the ,holy ,spirit shall descend upon you from heaven1 impressing myself upon your hearts until you shall know me and1 through me1 the ,father4 ,then will your hearts be comforted1 strengthened and filled with joy4 ,and so was the promise fulfilled to them on this day of ,pentecost4 ,luther's ,church ,postil contains no sermons on the epistle selections for ,whit-,monday and ,whit-,tuesday4 ,pentecost ,monday ,text3 ,acts #b1 #ad-bh4 ,only the text1 without a sermon1 is printed in the edition of #aeei of ,luther's works4 ,this and the following epistle text are too long to consider here1 as they contain so many beautiful quotations from the ,old ,testament1 which should not be passed over too briefly4 ,hence their discussion is reserved for their proper place4 ,pentecost ,tuesday ,text3 ,acts #b1 #bi-cf4