Church Postil (sermons on the Gospel & Epistle lessons)

his own enumeration of them, Gal. 5, 22: " The fruit of the Spmt is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness," &c. But still more abundantlv does he eiuimerate them, in 2 Cor!^ 6, 1-10: "We* * beseech you also that you receive not the grace of God in vain. (For lie saith,"l have heard thee in a time accepted, and in the day of salvation liave I succored thee j behold, now is the accepted time; behold, now is the day of salvation,") as if he should say: For now is our salvation nearer than when Ave believed, and noAv is the time to awake out of sleep; " Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much ijatience, in affliction, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good rel>ort; as deceivers, and yet true; as unknown and yet well known; as dying, and, behold, we live; as chastened, and not kiUed; as sorrowfid, yet always rejoicing; as poor, jet making many rich; as having nothing, and yet possessing all things." Behold, what a fertile stream flows from the lips of St. Paul. Here you perceive abundantly enough which are the armors of light, on the left hand and on the right. This is truly putting on Jems Christ,

It is, however, a very important eircum stance that in this epistle the highest example, the Lord himself, is presented, when it is said: " Put on the Lord." This is a strong incentive. For the individual that can see kis master fasting, and enduring hunger, labor, watchfulness, and fatigue, and at the same time be feasting and regaling himself, lolling and sleeping, and living in luxury, must be a scoundrel. What master could allow sueh conduct in his servant! Or what servant would dare to mKlertake itt It cannot be otherwise^ we must blush Avhen we behold Christ, and see that we are so very unlike liimi

Who will incite and imx)el to action him who will not be warmed, exhorted, and incited by Christ's own example? What shall the leaves and words accomplish by their rustling, when this thunder-clap of Christ's examjile does not move us? Therefore St. Paul added especially the word. Lord, and said: "Put on the Lord Jesus* Christ;" as if he should say; ye who are servants, think not yourselves great and exalted; look ui)on your Lord who himself, though imder no obligation, thus acted.

And make not provision for flesh * to fulfill the lusts thereof.''

Here in a few words St. Paul mentions two different cares or provimons for the flesh. The one is natural^ providing for the body food and raiment necessary to sustain life and vigor, so that the body may not by too many deprivations be enfeebled and unfitted for labor.

The other is sinful^ gratifying the lusts and excessive api)etites. This one St. Paul here forbids. For from it works of darkness result. For the flesh must be so constrained as to serve, and to be subservient to the spirit, and not to dismount its master, but to go on and carry him if necessary. Strach, eh. 33, 25, says: ^*A sackof food and a rod are necessary for the ass, and food, a scourge, and labor for the servant." He does not say that you should mistreat or maim the ass; nor does he say that you should abuse or imprison the servant. Thus, to the body belong, subjection, labor, and aU that is essential to ita proper subsistence; and St, Paul himself says: "I keep imder my body» and bring it into subjection." He does not say: I bring it into sickness, or death, but to aerv^ hx swbmissioB. to the spMt.

This addition St. Paul made ^ ao— oount of two classes of people. Tha on,e are those who, under the appear^ ance of natural necessity, indiUge an4 gratify their lusts and fancies; andj this misconception is so easy to fallip^ to, that many saints have complained of it, and, in opposition to it, liave often too mncli restrained their bodies. jS'atnre is so snhtle and deceptive in regard to its demands and lusts, that ^lo one can sufficiently secure it, but must live here amidst cares and insecurity. The others are blinded saints who imagine that the kingdom of God and his righteousness consist in meats and drinks, garments and couches, wliich they choose; they look no further than at the work, and imagine that, if they so fast that their heads become fi'antic, or their stomachs disordered, or tlieir bodies emaciated, they have done vrell. Concerning this, Paul, 1 Cor. 8, 8, says: '^Meat commendeth us not to God: for neither, if Ave eat, are we the better; neither, if Ave eat not, are we the Avorse f again, Col. 2, 18, 23: ''Let no man beguile you of your rcAvard, in a a^oIuntary humility and Avorshipping of angels, * * * * Avhich things have indeed a show of Avisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh."

Gerson commends the Carthusians for not eating meat, eA^en when debility renders it necessary, although they should die for the want of it. Thus this great man Avas deceiA^ed by this su- ])erstitious, angelic Si>irituality. Hoav, if God judges them as murderers of their OAvn bodies'? Indeed, no orders, statutes, or voavs contrary to the command of God, can be made; and if they shoidd be, they avail nothing, as little as if you Avould a^'ow to break your marriage contract, i^ow, indeed, here through St. Paul, God has forbidden such murder of our oa^h bodies 5 and it is our duty to alloAv the body whatcA^er, is necessary for it, Avhether Avine, meat, eggs, or any tiling else, Avhether it be on Friday or Sunday, in Lent, or after the feast of Easter, regardless of all orders, traditions, and yoAvs.*' Ko pr^ibition contrary to the command of God can aA^ail, though all the angels should make it.

This wretched folly arises, however, from darkness and blindness, when they look upon works themselves, as if they Avoukl be saved by the magiii* tude and multiplicity of them. St. Paul A\ishes to make armors of light out of them, and to use them so as to overcome the works of darkness; so far, then, and no farther, should fasting, vigilance, and labor be employed. Therefore, in tlie sight of God, nothing at all depends on the fact that you eat fish or meat, drink water or Avine, Avear red or green, or do this or that. They are all good creations of God, created to be used. You should only be careful, then, to be temperate in them, and to abstain from them so far as it is necessary for you to overcome the works of darkness. Hence, it is impossible to give a common rule for this absthience; for all bodies are not alike constituted: one needs more, another less; CA^ery one must judge for himselt; and regulate his body according to the declaration of Paid:— ''Make not proAision for the flesh, to fulfil the lusts thereof.'' If there had been any other rule to give, St. Paul would not have omitted it here.

Hence you see that these ecclesiastical traditions which flatly forbid th(^ eating of meat, are contrary to tlit^ Gospel, and predicted by Paul, 1 Tim. 4, 1, 2, 3, where he says: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giAdngheed to seducing spirits, and doctrines of devils; speaking lies in hj^pocrisy; having their own conscieiice seared with a hot iron: forbidding to marry, and commanding to abstain from meats, AAiiich God hath created, to be receiA^ed Avith thanksgiving.'' That these Avords have a reference to the orders of the ecclesi^ astics and the whole papacy, no one can deny; they are clear; hence theii' Avorks are manifest.

In like manner, you percelA^e here, that St, Paul does not teach* the fa-' natical dcA^otion of certain effeminate saints who set apart for. theniselA^es particular.days for fasting,. as a special serA^ce to God.f Eegardless of any distinction of days and meats, our t A. One for this saint, another for that saint; these are all blind paths leading us to base our blessings on works,,,

whole life should be temperate and solder. For if these things are to be armors of light, and if our whole life is to be x>iu?e and chaste, we must never Jay off these armors^ but be always found sober, temperate, vigilant, energetic, &c. But these fanatic saints fast one day on bread and water, and afterwards eat and drink to excess every day for a quarter of a year. Some likewise fast by abstaining from food in the evening, but (Mnk to excess; — and who can enumerate all the folly and works of this darkness? all of which have originated from tlie fact that merely the work, and not the use of the work, is regarded by them, converting the armor into a mirror, and not knoAving why thej' fast or abstain; l)recisely as one who bears a sword merely to look at, and when assailed, does not use it. Let this suffice on this Epistle.

For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hopes

Hfow the Cod of patience and consolation grant yon to be like-minded one toward another according to Christ Jesus.

That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

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

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers;

And that the Gentiles might glorify God for his mercy; as it is written. For this cause 1 will confess to thee among the Gentiles, and sing unto thy name.

And a<gain he saith, Rejoice, ye Gentiles, with his people.

And again. Praise the Lord, all ye Gentiles; and laud him, all ye people.

And again Esaias saith, There shall he a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

Now the God of hope fill yoa with all joy and peace in believing, that ye may ab«niid in hopej through the power of the Holy «li«st.

It is quite probable that the indi< ^-idual who arranged this Epistle, knew but little about Paid. He includes in it more than reaUy belongs to it. The first part, which says, — " ^Miatsoever in written," &c., belongs to the foregoing text. He should have commenced TNitli the words: — - " Xow the God of patience," &c. In order, then, that we may luiderstand this Ei)istle clearly and methodically, it A^i.11 be necessary for us to observe that the Ilomans, to whom the Aj^ostle whites, were i^artly Jews and i^artiy Gentiles, converted to Christ. Eor at that period, there were in all countries, and esi)ecially at Eome, many Jews residing; as the Acts of the Apostles, ch. 17, show. Xow, having l)rox>erh' inculcated the doctrines of faith and of good icorliS throughout this Epistle, the Apostle introduces in the conclusion several exliortations to preserve among them a unanimity in faith and good works, removing the causes wliicli might be productive of discord, and subversive to the unity of the Spii'it; and of these, there are tivo, which still, even at this day as well as at all times, very much militate against the unity of the S])irit, against faith, and good works. Hence they must be carefuUy marked and described.

The first is this: Some converted fi^om among the Jews, entertained fears that if they slioidd deviate in their conduct fi^om their i^revious customs, they vrould commit sin; although they had been informed that, in the Xew Testament, all kinds of meats, days, clothing, vessels, persons, conditions, and fashions, were left optional, that faith alone renders us i^ious before God, and that the law in recard to the fish, to holidays and ai)parel, to conditions and vessels, Avas entirely abolished; yet their weak consciences and imperfect faith were so comi^letely fettered by old customs, that they coidd not take such liberties. Lik© these, both Gentiles and Jews, in consequence of this same si<?kly imj^ression could not venture to eat of the bread and meat offered to Idols, by the unbelieving, though the^ were publicly wlJiered for sale, and sold in the markft. They imagined that if they would {'i\t of these, they woidd in this way honor the idols, and deny Ohrist, when in truth, however, it was nothing. T'or all kinds of food are clean and good creatures of God, whether Heathens or Christians have them, whether offered to God or to the devU.

The second is this: Those, on the other hand, who were already better informed in reference to these things, and possessed a stronger faith, had not sufficient regard for the weak, but exercised their liberty rather indiscreetly, and to the offence of the weak, ate and drank indiscriminately whatever was set before them. Nor was there any thing ^vrong in this. But the wi'ong consisted in their indiscretion in regard to the weak, and in thus causing them to err. For the weak, seeing them act so indiscreetly, €ould neither coincide with them, nor dissent from them. Had they coincided, their weak conscience woidd have stood in the way, and said: It is sinful, do it not. Had they dissented, their conscience Avould again have stood in the Avay, and said: You are not Christians *, for you do not act like other Christians 5 your faith must be wrong. Behold, thus they could go neither backward nor forward; in either case they would have acted conta:ary to their conscience. Kow, to act contrary to conscience is equivalent to acting contrary to faith, and it is a grievous sin.

Kow, Paul teaches us here to have patience and to hear with the weak, and not to demean ourselves so incautiously in regard to them; but to coincide with them and become weak with them until they also become stronger in faith, and perceive their liberty, so as not to create discord in faith, in con- ^quence of meats and drinks, or of »ny other temporal thing. The Apostjle, however, makes a distinction in matters of this kind, and teaches that there are two classes of persons to be kept in view, in regard to this matter: Some, who. are weak in faith, of whom we have already spoken, and of whom ftlone St. Paul here speaks. These fi^e good, piou^, plaitt people \^Jio woidd freely do better, if they had the knowledge or power; they are not tenacious in their opinions y their defect consists wholly in the weakness of their consciences and faith; they cannot extricate themselves from the prevalent doctrines and customs. — The others are obstinate; they are not satisfied to use such liberties themselves in the course of their conduct, but insist upon their use, and teach others and lead them into the same course of conduct, pretending that so it is right, and thus it must be; nor will they listen to the real truth of Christian liberty, but strive a gainst it. These are a cause why the former ai^e weak. For in these, their doctrines, they disregard the weak consciences, and so ensnare them, that they imagine that they must thus act; they delight in thus subduing and bringing into subjection to them the simple consciences. Here St. Paul does not speak of these; no, but he teaches elsewhere that we should oppose them with all diligence, and always act in opposition to them. Tit. 1.

The best rule, therefore, in matters of this kind, is that of love, and, in re^ gard to these two classes of i)erson», you should act, as you woidd in re» gard to a wolf and a sheep. If a wolt should almost fatally wound a sheep, and you woidd go on, enraged at tlie sheei), saying it is wrong for it to be thus wounded, it should be whole, and you should compel it with violence to follow the other sheep to the pasture and to the cote, without giving it special care; who would not say that you are inconsiderate? The sheep might with propriety say: Certainly it is wrong for me to be thus wounded,_ and I should, undoubtedly, be whole; but be angry with the one that inflicted the wounds, and assist in my re^ covery. Behold, thus, too,.should these Komans have acted, and repels, led with all diligence these teache*« and wolves. But the consciences ejafeebled and depressed by such dpctrines, they shoidd have takeia i»to consideration; they should not hav» repelled or disregarded thenar but have leisurely healed them, a^d ultt mat^ly eradicated these doctpaes, be-.

ing patient and bearing Avitli their weak brethren, so as not to cause them to err.

Ko^y, although this matter, about which St. Paul here speaks, has long since passed away, and the law of Moses concerning meats, diinks, apparel, places, ^c, is no longer in use; yet, instead of it, a worse one has been introduced, so that this doctrine of Paul is more necessary now than it was at that time. For there is such a system, established now throughout the world, by the Pope and the Clergy, with human deyices, in regard'to meats and drinks, apparel and places, days and seasons, persons and orders, fashions and perlormances, that scarcely any one can eat a morsel, drink a drop, yea, open his eyes, but that there is a law concerning it, and thus our liberty is usurped, especially in convents and cloisters. They unanimously contend that we must thus be clothed and shorn, that we must thus demean ourselves, and that we must not eat this meat, drink that drink, &c., lest we commit sin and an act of disobedience. They have so elevated obedience to human doctrines, that nothing is esteemed more highly than this obedience; and the monks and nuns ^-jgard this obedience as the foundation and corner stone of their religion, and build upon it their soul's salvation.

Here no one will lift up his eyes and see that it is nothing but human devices and doctrines that here ensnare the souls, enfeeble the conscience, dissipate Christian liberty and faith, and replenish hell. O wolves! O wolves! How abominably, terribly murderous, worrxing, and destructive are these things in all the world! As to this matter, it has never been agitated to such an extent as to enable persons to discover the weak consciences; for no one i:)reached or acted in opposition to these things,, by which the weak consciences might" be offended; but whoever deviated from them was condemned, and denounced as an apostate, a ^o^i.ng monk, an abandoned Christian, and thus by force, the sheep were not only enfeebled, but driven into the jaws of the wolf. O, the wrath, the indignation, the displeasure of Divine Majest}'!

Behold, now if God would so gTant his grace that all these things would be recognized as a mere human device, assumption, and wrong, in regard to which God has commanded nothing, and that some would begin to use the masses, prayers, apparel, and meats, in a manner tlifferent from that heretofore customary, and to maintain their Christian liberty according to the Gospal, these two classes of persons would be offended. The first, the Papists woidd rant and rage, cry out and bawl: These things must be observed 5 he that does not observe them, is a heretic, a heathen, a Jew, and disobedient to the Chiu-ch, and thus proceed still to cry out obedienc 3 to the church wholly to retain in fetters and death, the consciences which regard, as they pretend, these things as obedience to the church, when, at the same time, they are noth ing but their own knavery and satai i i devices, by which many saints even have been misled and deceived; as, St. Francis and others.

The second, the weak, listenmg to this bawling, and thus hitherto accustomed, would err, not knowing with whom to coincide, although implicitly d?sirous from their hearts to follow the right way. But in whatever dr3ction they would go, their consciences would oppose them. Should they coincide with you, their custom and this papistical bawling would stand in the way, and, their consciences captivated by these, they would not dare to deviate, fearing they would act against their God. If, on the other hand, they should not coincide with you, they would again be fearfid that they would act against that God whom you hold forth and preach. Whither, then, shall such a poor, weak conscience 11 ee, about which Christ and the devil are thus contending?

Here, then, this doctrine of St. Paul comes in very appropriately. The doctrine of the devil and his Papists is destitute of all mercy and compassion; mth rage and violence it coml^els and forces an immediate reti^ac- A2 tiou from this doctrine; it excommunicates and execrates yoiij and casts you clown four thousand miles below iiell, if you do not recant in the twinkling of an eye, and renounce every letter and tittle. From this rage, as from the fruit, we perceive Avho is the author of such doctrine. The doctrine of Christ, however, does not proceed in this manner; it does not reject you so suddenly, although you do not retract so quickly, and desist so readily; notwithstanding, it would have much more reason so to do; hut it sees that you are w^eak and y/ounded; it approaches you in a friendly manner; it teaches you the real truth and liberty in regard to all human laws J it is patient, however, and bears with yoUj if you do not so immediately abandon and forsake your ways; it gives you time to learn to forsake them; it allows you to act as you can or are accustomed till you are made whole, and purely and clearly perceive the truth.

A Christian should, therefore, in regard to this matter, discriminate also between these two classes of persons. The weak he should instruct in a friendly manner, and mildly bear with them; but the racing and ranting, he should iopposB with earnestness; he should do and teach all that is grievous and opposed to them, silently pass and omit all that they love, and place upon their ban, as an honor, a gTeat easei-b,p2£. All this is very appropri- ^itely suggested by Christian love; every one indeed desires to be treated thus himself. For any of us, who may be misled by such weakness of conscience, would desire to have time granted him, and not to be so precipitately cut off; but to be kindly instructed, to be borne with for a while, and to have the wolves resisted.— Hence Christ also acts thus towards us, and desires that one shoidd thus act towards anothei^

The otJier cause of discord, which St. Paul removes, is this: There is also and' will remain, at all times, among the people of Christ, another kind of persons who are tveaJc and side in good ^orks, even as the first were weak and ^fective in faith; so that among Chris,- tians two kinds of invalids are found, internally in faith and conscience, externally in works and deportment. Kone of whom Christ desires to be rejected, but to have all received, so that Christian love may have an abundance, in which to exercise itself, to do good, and heal and bear vfith its neighbors, internally and externally, in faith and conduct. These weak ones, however, are those who sometimes fall into open sin; again, they are those who are called in German, umnderliche Koepfc und SeUsamCj who are easily irritated, or are in other respects defective, m consequence of which it is difficult to get along with them;?Sy this is especially the case between husband and wife, master and servant, ruier and subject.

Kow, where this Christian doctrine of St. Paul does not exist, the natural consequence is, that each one forgets the beam in his own eye, and perceives only the mote in his neighbor's eye; one will not bear with the imjperfections of another, but each one requires I)erfection in the other; hence they reflect upon each other; one resorts to this subterfuge, the other to that, in order to evade the harassing censures and disi)leasures of each other. Whoever is able, however, takes his leave from the other, discards him, and afterwards justifies himself by saying he did it from a love of righteoxisness, being unwilling to associate witli wicked persons, but desiring to be in the company of good and pious persons only, like himself.

This evil reigns mostly in those who aj'e somiCwhat important in the estimation of others, and who lead an honorable life, and are more highly favored than others. These pufi' themselves up and i)ut on airs. Whoever is not like them, must be held in disgrace, disparagement, and contempt, and they alone must be the beautiful and admirable. Again, whoever is lik^ them, and also leads an honorable life, ah! he is so pious, he is so good a friend, with him they can associate, fully satisfied in their conceits, as those who love nothing but piety and the pious, and as those who hate nothing but wickedness and the wicked.