Church Postil (sermons on the Gospel & Epistle lessons)

Let this suffice in regard to the ^ext. We were comj>elle<Ll t-e ^eat:this subject elaborately, fmm the tact that there is so little kuowii concerumg the doctriue of faith, T^'ithout a K'llo^^iedge of which, vce cannot proj)- •!^ly ^iiidei'staad PauL FoUows:

" And because ye are sons, God hath?!ent forth the iSpirit of bis Son into your hearts, crying, Abba, Father."

Here we ]:>ercei^^e that the Soly -Spirit is cominunicatt'd, not through Hyorks, but tlu'ough faith 5 for he says here that the Spirit is given to them because they are children, and not servants. Children b-elieve-^ servants vvork j children are free from the law;.servants are under it. All this we may clearly })ereeive from our nprevious illustratiens. It may "be necessary, however, for us t-o!j>ay some attention to the sense, in which St. l^iul uses the words, child and "^ervant, free^nd l3ond. Works iK>rfor^ii'd through compulsion ai'e the ^\'orks of servants, and works performed ^through the freedom of choice, are the works of children.

Why does he say the Holy Spirit was given to them, because they were t'hihli^n, since the Holy Spirit makes '<4iildren out of servants, and must be '^essentially i)resent before they become <*hildren? Ausw<?r: He is speaking in tlie same sense, in which he sp-oke in the third ^v-erse, where it is said: Before the time was fulfilled]. we were under the etements, &c. They were children prosi)ectivel;^', in the sight of Ood. For tliis reason the Holy Spirit was sent to #1^^, to make them <-hildren, as they were designed to be.

Impression that they are essential and must be observed, in order to '^©coiiie pious and ha|>- py, they are delusive and sinful, leading people to hell, and meriting its everlasting torlures; because they militate against the free, filial faith, through their ser\'ile and eompul- ^orj' works. Faith cannot exist Ix^ide such ^tupid works. It alone renders us [)io«s and happy, and constitutes us children. Then all works are optional; we may freely obsen'e sind endure all that Gik\ directs, and all thtit o^ontribntes to the welfare of ■ocir neighlx>r. Thef<», and no other, are the works "of "faith; it seeks not after numerous masses, apiwintcd t'ast.% and peculiar apparel, special meats, an4 ^ected |>Gsition9, persons, or works; yea, it rejects all these as obstructions to its libert}'.

He calls the Spirit, the Spirit of th^ Son of God. Why not, the Spirit of God 2 Simi^ly, because he wishes to adhere closely- to the point. They are stylod children of God, and for this roas<Ki God sends them even the Spirit that Christ has, wlio is also a child, so that vrith him they ma'y cry, '' Abj ba, Father!'' As if he should say, I God seiKks.you liis Si)irit, who dwells 1 in his Son, so that you may be breth- I ren and heirs Aviih him, crying 'as he I does, '-Abba, Father.'- In this way the unspeakable goodness and grace of God are extolled, because, through laith, we occupy with Christ the un divided blessingvS, and have all that lie ims aJKl is, even his Spirit,

By these words, 'moreover, tlie doc trine of the third person, the Holy Ghost, in the Trinity, is established, because he not only dwells in Christ, ^is in an individual, but he also is his, ^ieriving his divine essence irom him, as he derives it from the Faither. Otherwise the language of Paul would be false, where he says: ^' The Spirit of his Son.-' jSTo creature can say, not can any creature say in reference tQ himself, that the Holy Spirit is his sj^irit. — He is the Spirit of God only. Creatures belong to the Holy Spirit. — It is true, one might say, My Holy Spirit, in the same sense, in which we say. My GckI, my Lord, &c;— Hence, the Son is God, because the Sinrit of Go<l is his Si)irit.

Here every one should be c-areful to ascertain whetlier he feels €he Holy Spiiit, and perceives liis voice. St. Paul says, When the Holy Spirit is in t^ lieart, lie cries, "Abba, Father;" so, too, lie sa^'S, ¥xxmi, 8, 15: ^'Ye have received the Spirit of adoption, whea^eljty we. cry, ^^ Abba, Father." Thi« sciying we perceive, when without doubt or vacillation the conscience is firmly i>ersuaded and fully satisfied, that its sins are forgiven, and that it is a child of ^3tfd, and wlien thus ass^ire^ of salvation, it may Avith a joy ful and undoubting heart appioach trod and call him its beloved Fatliei'. Of this it must be so certaiti, that its own life is not intone <'et"tain, and that it would ratiiei* siMer death in all its forms, yes, kell i-n all its pangs, tba^J

be deprived of the Spirit, or doubt in reference to liim. It would be doubting the abundant achievements- and sufferings of ChrivSt, too much, not to believe that he has^ su!i>eral>Hndantly accomplished all these for ns^ aiKl uot to let them incite asd strengthen us in this confidence, with as miKih foi^ce,. as sin or- temptation terrifies- us from^ >t.

It is true, a conflict may arise h«re^ An indi^adual may feel and feai^tliat he is not a child of God,- iKi nray feel and imagine that God is- a jvjdge over kim, angry and austere^,. This was the case wil^h Joioy im- well as with others^ Btil^ in tMs- conflict, thi s fili al confidence ujust achieve the victory, altlTOugh it may tremble and quake; or else all will be lost. But when a person like Cain hears this, he will bless himself, crossing his hands and feet, exclaiming with great humility: Ay, guard me, O Go<l,, against stich abominable heresy and presumi^tioi^l Shall I, a poor sinner, be so presumptuous as to say, I am a child of God? Xo, no, I will humbly confess that I am a poor sinner, &c. Let such a i^er-;jron go, guard; against him as against the worst enemy toChristtaiifaitli and to your salvation.

We know full well, too,, that we aie poor sinnei s ^ but it is of no advantage to- contemplate what we are and accomplish. We shr^uld rather take into consideration what Christ is and w'hat he has accomplished, and still accomplishes for us. We ^re not speaking about our nature, but about the grace of God, which is as much above us, as "the heaven is high above the earth," and as far, '^as the east i«' from tl>e Avest,'^' I^. 1C#, 51', 11?. ff you regard it as- a gr€^at thing to be a child of Gwl, think yt Bot asmall thing, that the Soat ot^Gocf eam-(;\ w^s born- of a woman-, andn>ade-cirr(:^^rth>e law, sothatyoumiglttbe sucli a duhi

The works of God are great and important; they fill r&s Avitli joy, courage, and fortitude, so as to know no ft*ar, and to be able to endure wliate\ - er may befall us. But the prii>ciple«; t>f those like Cain, ai-e narrow and contracted, producing* nothing* but jrembling, quakin^g lie<7rts, altogether uiKible to endure and act,^ stasti^g at the shaking of a leaf f as it Is saidv Lev, 2Gj 'M> Let m»y t&e^efore, adhere closely to the text. The er^ ingr of the Spifit im yioiis- hem;tf jo\x must perceive, For;^^ it m indeed tl^ crj' of your heart } why then should you notv 5»ereeive it f

St. Paul introdi^ces^ tk& ^mdj cryinf/, when- he ji.j>ight && easily liavc said,, the Spirit whis];>ei^, or speaks, or sings> The former is more forcible. He calls and cries with full power; — that iSt with a fvdl heart, because everything lives and moves in such confidence; as it is said, Eom. 8^ 2.i): — "The Spirit itself maketh intercessions for us with gro^tniiigs wLich can not be uttered;^' again, Kom. 8,. 16:— ^ "Tli.e Spirit itself beareth witnes.s with our spirit^, tluit we are the chil dren. el^Gjod.^ W hy,. tlien, sl>oul (1 ouir iLeartSiUot peseeive thi$;CByiiig, inters cession, and bearing of witness t

O, how precious temptat^ns anct afliictions are hi th i s direction. Th e\: drive us to tfii^se cries,, waking up th(^- si)irit. But we fear and, start at tln^ cross. For thi& reason we never perceive the Spii'it, but coatiiiue isi the. condition of Cam,. Xow, i^ yoa d(^ not perceive tliis.cTyhig,,reflect, ceas(v not your petitions till God hears you;; you are like Cain^;^om' condition is> perilous. You must not expect, how ^ ever, that nothing but such crying: alone will exist purely in you j the cry of murtler will rise up there, so asto drive you to, and exercise you mi such crying. This was the case witls all others.

Your sins will also cry; that is., they will produce in your conscienci^ sci'ong tendencies to despair. But. the Spirit of Christ shall and must out-cry that cry; that is^ he will produce in you jx* confidence stronger thaii the tendencies of that despair: as St. John, 1 John 3, 11>-2l% says: — "Hereby we know that we are «>f the truth, aiad shall assui:®.om'if hearts Ik'- fore him. If our lieart condemn us. God is greater than, our heaxt. and knoweth all things*. Beloved if oiii'- heart condemn us not, then have wo confidence t4)v*:ards God. And whatsoever we asJi:, we receive of him, be-

cause we keep his coininandineiits, and do those things that are pleasing in his sight."

>i^ow, this crying and calling of the Spirit is nothing (^Ise hnt a strong, powerful, indubitable contiiience arising from our hearts, as from loving children, towards God, as \\ beloved Father.

Here you may preit^ix-e how highTj^ the life of a Christian is exalted above nature. Xature is incapable of such a cry, and of such confidence in God. It merely starts,, and (;ries tlie cry of aiuraer, upon itself, exclaiming. O wo, O w-o, thou austere and intolerable judge; like Cain cried to God, Cien. 4, i;>: '' My punisluneut is greater than I can bear. Behold," thou hast driven me out this day from the face of the earth -, and from thy face shall 1 be hid;* and it shall come to pass, that every one that hndeth me j^hall slay uie." Such exclamations are and must exist in alf s-aints like Cain. Why? Because they deixMMi upon themselves and their works, and not upon God and his Son, Avho was sent, born of a woman, and made under the law; nor do they believe that this was designed for them; nor are they concerned about it^ they are occupied merely Avith their own wM>rks, endeavoring thus to help tliemselves, juid to secure the grace of God.

Yes, in persecuting this faith, and in defaming and condemning it as heresy and presumption, they act like their father, Cain, did towards his brother, Abel. In this way they slay in themselves Christ, their brother. This innocent bkftod will notecase crying towards heaven, against them;-^„ ■ like the blood of Abel did agrciuvst Cain. God will inquire after this A- 1)31, and demand of each one of them; Where is Christ, your brother? Then Cain, deranged as it were, will ])roceed, and, ]»resuming to know nothing about him, will say: What do I know ubcmt liim; am l\ny hrother^s keep-: er"? This is ecpiivalent to saying:;

Sliall I be so ])resumptuons as to re- \ gard myself pious and holy, and a i dijld of God, merely through Christ? \

No, no, I will work till I become pious myself without him. Behold, thus the crying blood of Abel eontinued on Cain, and the CT>:iiig' Wood of Christ will contii/Tfc on c^?ll ier?lx4ievers» and still cry for vengeance and wrath-.; But, in regard to believers, it will cry j for pure grac<^ and, recoiiciluition. i thrt>Rgh his S[>ijit.

Tlie Apostle introduces^ a Hebrew I word and a Greek word in apposition.. I Ahba^ Fater. In the Hebrew, Abbit i means father, and' hence the j/relate-; I in certain cloisters are called Abbots, I In tbrmer times the holy hermits call-; ed their chiefs Abba Fater. These: terms were introdp.ced also in tht*; Latin and (k^jmai) languages. Abba, Pater is eq-uivalent to father, father: or in full Gern^^n^ Meii^ Yater, meiii-; Yater; or lielx^r Yater, lieber Yater. i Bict why d(x\s he du}>licate the word an(? ciy ot the Spirit '/ Allow me t(^ '• ^ive my opinion. In the first plact^;. i lie does it, to show^ the force and great-: ne.ss (>f the vry, Wher; a [K^rson cries j N^ny earnestly, he frequently repeats; his cries. Thus the cry and confi-! dence of tlie heart nuist be so strong; and great as not to be suppressed by; sin and the cries of Cain. ^ In the second place, it vseems to; be characteristic of the Scriptures, to 1 iiidicate, by a duplication of words or i phrases, certainty and assurance. Jo-: seph, Gen. 41, 32, says to khig Pharaoh, that in tliis way God indicates; the certainty of a thing, which will assiu'cdly come to pass, as the words: say. Thus here too, the spmt O'ies Father twice in order that we may bo certain and sure that God is and will be our Father; so., chat, indeed,^ o,mcontidcnce may- itot only be great, but also certain.

In the third place, it may have been his design to show, that it is to re main steadfast. The first AbV;a indicates its commencement. Put here a great conflict will arise. Tlie devil wiH assail it witho»t intermission. For this reason it is necessary for ns to ])ersevere, and employ th(» other Fater too; that is, Ave must not cease j as we l^ave begun to cry, avc should ever continue so to do. From this process an experience of this conii^

♦'lence will result, wliicii must fill us >vitli the utmost assej-'aiK'e, ^lud certainty. It may, perhaps, have also been the desigu of St. Paul, \vlieii he introduced the word Abba, — a Hebrew word, rather strange and not.i^enerally understood,-— and wlie^i he-.jiftei-wards introduced the word Pater, — a native, Greek term, well understood,— (he was writing in the Greek, iM\d speaking to Greeks,) — to show til at a person is not accustomed to ■And vninilhvr ^^ith this conMcs.ice m its incipiency. But after he shall iKive properly used and exercised it, he becomes as familiar with it, as it were part of his nature, and as if he Avere at home with God, his Father.

^o more, (says he,) Christ having come an-d being ]{:nown, art thou a servant. There is a remarkable difference between a chikl and a «en^ant,:as already stated. Their dispositions are entirely dissimilar. A child is free and willing; a servant constrain- 'iid a.nd Uiiwilling. The child is subject to faith y the servant, to works.

From this we lu^y per<^eive that, in the sight of God, no one can accompFiJjj^ any thing in regard to his salvation, through works; it must be secured and enjoyed, i)revious to the accomplishment of works, so that these may follow freely and spontaneously, to the honor of Ixod, and th<e benefit of our neig]ilx)r, uninfluenced by the fear of punishment or the expectation of reward. This is implied ill the words:

" If a son, then an heir of God."

It is sufficiently apparent from a\ hat we have already said, that faith alone, independent of all works, constitutes us children. If it <:*oijstitutes us children, it constit^ites us lieirs. A <'hild is an heir. If the inheritance already exists, can it be secured in the first instance through works? H is inconsistent, to conclude, that Ihe inheritance, bequeathed througli pure grace^ i« iiirejwly present, And that it nmst sljill be souglit and se- «'ured through v.orks and merits, as if it were not bequeathed and in existence. The inheritance is notliing else but eternal salvation. Wo have frequently asserted, that through his baptism and faith, a Christian is already in possession of everything, and that it is given to him all at once; hut he does not yet perceive it openlj^^; he possesses it simply in faith, in consequence of the fact, that, in this life, he could not bear the oiien manifestation of such blessings.

Thus Site's St. Paid, Eom. 8, 24: We are already saved, but i^i hope; we do not jet see it, but vv^e Avait for it. Again, St. Peter, 1 Pet. 1, 4: Your salvation is leserved and ready in heaven, to be revealed in the last time.

For this reason, the elforts of a Christian ought not to be inlluenced, like those of a servant, by a disposition to secure advantages,, but by a desire to aid and benefit others; so that he may live and act, indeed, not for himself, but for his neighbor here on earth. In this v ay, he lives and works most assuredly also for God. Through his faith, tie has enough already for himself J he is rich, full, and

He adds, '^Through Christ," lest some one might conclude that this inheritance is given without any merit and cost. Although it cost us nothing, and although it is given without our mei'it, yet it has placed Christ under great obligations; on -account of it, h<e was made under the ia w, for us, in oi'det- to secure and merit it for all who belie\'e in him. When we confer a. favor upon our neighbor, without his merit, it costs him nothing; yet, that which we bestow on him freely and through pure goodness, like Christ bestowed and still bestows his blessing upon us, costs us our labor and substance.

The fact, that St. Paul says, that servants no longer exist, but cliildren, and that, not\Yithstanding, few believe in Christ and are children, and the world is full of lieretics and persons like Cain, mi>j somewhat confuse illiterate f)ersons. But we must bear in mind that he makes this assertion on account of the doctrine inculcated; as if he said: Before Christ came,