Church Postil (sermons on the Gospel & Epistle lessons)

44. Peter speaks also of love's work in relation to the gifts of the Holy Spirit, which are bestowed for the good of the entire Church and particularly for its spiritual offices or government. He would have the Spirit's gifts used in the service of others, and admonishes Christians to consider all they have as given of God. The heathen have no such thought, but live as if life and all they possess were of their own attaining. But let Christians know they are under obligation to serve God with their gifts; and God is served when they employ them for the advantage and service of the people—reforming them, bringing them to a knowledge of God, and thus building up, strengthening and perpetuating the Church. Of such love the world knows nothing at all.

45. So then, Peter says, 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 God." He would have us know they are conferred upon us of grace. They are not given us to exalt ourselves therewith, but to make us stewards of the house of God—of his Church. They are manifold and variously distributed; for no one may possess all. Some may have certain gifts and offices, and other individuals certain others. But the mutual way in which these gifts are united and related makes one individual serve another.

46. Peter would remind especially each individual to take heed to the duties of his particular office. In the pursuance of his own occupation, each is to attend faithfully to whatever is committed to his charge; to do whatever he is commanded to do. As the Scriptures teach in many places, there is no work nobler than being obedient to the particular calling and work assigned of God, and satisfied therein; faithfully serving one's neighbor and not gazing after what is committed to, or enjoined upon, another, nor presuming to transcend the limits of one's own commission. Many fickle, unstable spirits, however, especially the presumptuous, proud and self-sufficient, imagine themselves to have such measure of the Spirit and of skill that their own calling is not sufficient for them; they must control all things, must superintend and criticise the work of others. They are malignant souls, doing nothing but to stir up mischief, and having not the grace to perform any good work, even though they have noble gifts. For they do not make use of the gifts of their office to serve their neighbors; they only minister therewith to their own glory and advantage.

47. The apostle goes on to show how God distributes his gifts in various ways; he speaks of "manifold gifts." Paul likewise (1 Cor 12, 4-5) teaches that each one is given a special gift, and a particular office wherein he is to exercise his gift, continuing in his own sphere until called to another. Again, Paul says (Rom 12, 6-7): "Whether prophecy, let us prophesy... or ministry, let us give ourselves to our ministry." It is not enough to have numerous special gifts; grace is also requisite—"manifold grace of God," Peter says. We must so use our gifts that God may be pleased to add his blessing, if we would successfully and profitably serve the Church and accomplish good. God's grace will not be given to those who do not, in faith and in obedience to his command, fulfill the obligations of their calling. Now Peter proceeds to illustrate, giving a rule of how we are to use our individual gifts. He says:

"If any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering as of the strength which God supplieth."

48. It is highly essential that the Church observe this doctrine. Had it been regarded heretofore, the world would not have been filled with anti-christian errors and deceptions. For it fixes the bounds, it sets the mark, for all aspiring church members, however exalted their office and gifts; the limits of these they must not transcend.

49. The apostle classifies Church government in two divisions: teaching, or "ministering" the Word; and holding office and fulfilling its duties in accordance with the teachings of the Word. In both cases, he tells us, we are to take heed that we are not actuated by our own ideas and pleasures; our teaching and ruling must ever be God's Word and work or office.

50. The workings of the Christian Church are not the same as the processes of civil government. They are unlike the operations that have to do with outward things, with temporal possessions. In the latter case men are guided by their own understanding. At the dictates of their own reason do they rule, instituting laws and regulations, and prohibiting, receiving and distributing according to those regulations. In the Christian Church we have a spiritual government of the conscience, an effecting of obedience in God's sight. Whatever is spoken or taught, promised or done, we may be assured, will avail and stand before God; indeed, we may know it has origin with him, whereby we are justified in declaring: "God himself uttered the command or performed the work; for in us, his tabernacles where he lives and rules, essentially he, as rightful Master in the house, commands and performs all, though employing the instrumentality of men's lips and hands."

51. In the first place, therefore, it is necessary that both preachers and hearers take heed to doctrine and have clear, unmistakable evidence that what they embrace is really the true Word of God revealed from heaven; the doctrine given to the holy and primitive fathers, prophets and apostles; the doctrine Christ himself confirmed and commanded to be taught. We are not permitted to employ the teaching dictated by any man's pleasure or fancy. We may not adapt the Word to mere human knowledge and reason. We are not to trifle with the Scriptures, to juggle with the Word of God, as if it would admit of being explained to suit the people; of being twisted, distended and patched to effect peace and agreement among men. Otherwise, there would be no sure, permanent foundation whereon the conscience might rely.

52. Nor is it any more admissible for one who chances to have an office of greater influence than others, who is peculiarly holy, 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 inclinations, requiring his hearers to accept unquestioningly his word and rely upon it because what he teaches must be right. But thus the Pope in time past persuaded the world that because he occupied the seat of the apostles, the highest office, and assembled the councils, the latter could not err, and that therefore all men are obliged to believe and obey what they resolve and confirm.

53. This theory is opposed by Peter's teaching, and all the Scriptures forbid men, at the peril of losing eternal salvation, to rely on or respect anyone or anyone's gifts, in the things pertaining to faith. 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 reliable, concurrent testimony of the apostles and the Church from the beginning. Paul, by way of denouncing the false teachers who boasted of being disciples of eminent apostles and relied upon the latter and their reputation, pronounced this sentence (Gal 1, 8): "Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema."

54. Similarly, in the offices or government of the Church, there must first be convincing evidence that command and office are instituted of God. No one may be permitted to institute, promise or do anything of his own power or pleasure and compel men to regard it as divine authority or as essential to salvation, simply because of his appointment to office. Nevertheless, the Pope, by virtue of his ecclesiastical office, undertook to domineer over all men, to issue commands and institute laws and religious services binding upon everyone.

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 God. He must be able to say: "I did not institute such and such a proceeding; it is of God." Then they who comply may be assured they are obeying, not the individual, but God.

55. For instance, if in obedience to Christ's command I, as a carer of souls, or servant of the Church, administer the holy sacrament or pronounce absolution; if I admonish, comfort, reprove; I can say: "That which I do, I do not; Christ performs it." For I act not of my own design, but in obedience to the command of Christ—to his injunction. The Pope and his adherents cannot make the above assertion. For they pervert the order and commandment of Christ the Lord when, in the sacrament, they withhold the cup from the laity, and when they change the use of the sacrament or mass, making it a sacrifice for the living and the dead. And thus they do also by innumerable other abominations in their false worship, things established without God's command, indeed contrary thereto; for instance, the invocation of dead saints, and similar idolatries, introduced by the Pope under cover of his office, as if he had the power from Christ to institute and command such things.

56. In the second place, it is not enough that office and commandment be God-appointed. We his ministers should be conscious—and the people should so be taught—that efficacy of office is not of human effort, but is God's power and work. In other words, that which the office was designed to accomplish is not effective by virtue of our speech or action, but by virtue of God's commandment and appointment. He it is who orders; and himself will effectively operate through that office which is obedient to God's command. For instance, in baptism, the Lord's Supper and absolution, we are not to be concerned about the person administering the sacraments or pronouncing absolution—who he is, how righteous, how holy, how worthy. Worthiness or unworthiness of either administering or receiving hand effects nothing; all the virtue lies in God's command and ordinance.

57. This is the explanation of Peter's phrase, "the strength or ability which God supplieth." Effect is produced, not through man's power, not in obedience to man's will; but through the "strength" of God and because of his ordering. No man has a right presumptuously to boast his own power and ability effective, as the Pope does in his pretensions about keys and ecclesiastical power. 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 influence. And that influence is exerted when, as before said, God's Word and testimony are present that the ministry in question is commanded, or authorized, of God.

58. Therefore it is earnestly enjoined that in the Church no attempt should be made by any individual to institute any order or perform any work, much or little, great or small, merely at the prompting of his own inclinations or in obedience to the advice of any man. Let him who would teach and work be sure that his words and acts are really of God—commanded by him. Until he is certain in this respect, let him abandon his office—suspend his ministry; let him engage in something else for a time. Nor should we hear or believe anything presented to us that does not bear indisputable evidence of being the divine Word, or command. For God will not permit mockery of himself in the things of his own prerogative and on which depends the salvation of souls; for souls will be led to eternal ruin where this rule and command are disregarded.

"That in all things God may be glorified through Jesus Christ."

59. Here is named the motive for all effort in the Christian community. No one may seek for nor ascribe to himself power and honor because of his office and gifts. Power and glory belong only to God. He himself calls his Church, and rules, sanctifies and preserves it through his Word and his Spirit. To this end he bestows upon us his gifts. And all is done purely of grace, wholly for the sake of his beloved Son, Christ the Lord. Therefore, in return for the favor and ineffable goodness bestowed upon us regardless of our merits, we ought to thank and praise God, directing all our efforts to the recognition and glory of his name.

Pentecost

1 And when the day of Pentecost was now come, they were all together in one place. 2 And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. 4 And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. 5 Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. 6 And when this sound was heard, the multitude came together, and were confounded, because that every man heard them speaking in his own language. 7 And they were all amazed and marvelled, saying, Behold, are not all these that speak Galilaeans? 8 And how hear we, every man in our own language wherein we were born? 9 Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judaea and Capadocia, in Pontus and Asia, 10 in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, 11 Cretans and Arabians, we hear them speaking in our tongues the mighty works of God. 12 And they were all amazed, and were perplexed, saying one to another. What meaneth this? 13 But others mocking said, They are filled with new wine.