Church Postil (sermons on the Gospel & Epistle lessons)

They do not see, however, the satanical pride which lies concealed in the inmost recesses of their hearts, in consequence of which they so haughtily and miserably contemn their neighbors, on account of their imi^erfections.

Kow, the love of virtue, and the hatred of vice, are of two kinds: The one is Heathenish, the other Christiiinj for Christ, too, is an enemy to sin, and a friend to righteousness; as Ps. 45, 7, says in reference to 1dm: — *• Thou lovest righteousness and hatest wickedness;*' yet in such a way, however, as t3 accord with the declaration which Moses makes in regard to him. Dent. 33, 3: Dilexit poxmlos^ " yea, he loved the people." But the HeathsMi love and hatred is an unreason lable sow, rooting up and rafting together indiscriminately persons and their vices and virtues; yes, indeed, a friend to no one but herself. This we may perceive from the fact that so far and so long as a person is decorated with ^iitues, so far she Ioa'CS him, and feels an interest in him; but where there is no virtue, or where it nas failed, she rejects the person also.

Kow, this is the character of a Christian hatred of sin: It discriminates between vices and persons j it endeavors to exterminate the ^ices only, and to preserve the x>ersons themselves. — Therefore, it neither flees from, nor evades, nor rejects, nor contemns any one, but it much rather receives, fi-eely interests itself in him, and treats him in such a manner as to relieve him from his ^ices, admonishing him, instructing him, praying for him, beingpatient, and bearing-^^th him; it does nothing but Avliat it would desire others to do to it, were it in similar circumstances of imperfection.

For a Christian lives ^vholly for the piu'pose of being useful to mankind, and of exterminating, not tlie persons, but their Alices; a thing which he cannot do, if he wiR neither endure any one, nor have atlything to do with any one who is defective. It were a very inconsistent act of charit j',. if you would desire to feed the hiuigxy, satiate the thirsty, clothe the naked, visit the sick, and you woidd, never- theless, not allow the hungTy, thii'sty^ naked, and sick to approach or te about you. Thus, too, your unwillingness to allow a wicked or defective person in jour i:)resence, is equivalent to your unwiUingiiess to be useful to any one, or to assist him in becoming pious.

Let us, therefore, learn from this Epistle that a Christian walk and love do not consist in seeking i^ious, u})- right and holy people, but in making people pious, upright, and holy; and let it be the labor and exercise of a Christian on earth to make such pcol)le, whether by admonition, x>rayei', patience, or otherwise. Even as a Christian does not live to seek wealthy, strong, hale persons, but to make sucli out of the poor, weak, and infirm.

Hence, then, this Ex)istle admonishes us to Christian love, and to a noble, good work, not only to bear witli oirr neighbor's si)iritual imj)erfections, both as to his faith and conduct^ but also to receive him, and to heal him, removing his infirmities. For those Avho do not this, create seditions, sects, and divisions; as, in former times, the heretics, Donatists, and Xovatians, and many others, separated themselves from the church, being unwilling to tolerate sinners and defec— tive persons among them; it cannot be otherwise, there must be heretics and sects where tjiis doctrine is not observed.

Therefore, St. Augustine also says, on Gal. 6: '^^NTothing exhibits the religious character of a person so well as if, in approaching the sins of another, he insists rather on his redemi>- tion than on reproach, rather on his v> elf are than on his reproof.'' In regard to this, St. Paul also says, Gal. G, 1, 2: "Brethren, if ^ man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit cf meekness; considering thyself, lest thou also be tempted. Bear ye one another's bmdens, and so fulfil the law of Christ." As if he shoidd say: Burdens, and whatever is gTievous to be borne by your neighbor, you should take to yourselves, and not neglect^ You shoidd not seek advantages fro;^ him, but hear liishnrdcns; fovtohav^

an advantage is not to b3ar, but to be borne; tliis belongs tj the angels in yonder life. Yet, in this respect, we slionld maintain a difference between the two classes of i)ersons before mentioned, so as to avoid as lieatliens, those who obstinately attemi)t to justify their sins and are unwilling to reform j as Christ, Matt. 18, 17, teaches. This doctrine, however, has reference only to such persons as i3erceive the wrong, and yet, through their weakness or imi)er±ection, stumble. Let us then examine this Epistle.*

The Apostle begins with the fifteenth chapter to teach the aforesaid l)rinciple of love, which is to be exercised in regard to the defective walk of our neighbor, — even as, in the fourteenth chapter, he had taught love to be manifested in reference to the imperfect faith of our neighbor, — saving: "We then that are strong ought to bear the infirmities of the weak, and not to i)lease ourselves. Let every one of us please his neighbor for his good to edification. For even Christ pleased not himself; but as it is written, The reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scrii)tures might have hope." In these words, so forcible indeed, Paul teaches that i)rinciple of love, through Y/hich we are to bear with the defective conduct of our neighbor.

First, he says, we are under obligation to do it. Whence arises this obligation? Undoubtedly from love and the law. Matt. 7, 12: "AU things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the i^rophets." Now there is no one among us who would not that others should bear Avith him in his infirmities, and aid him in ameliorating his condition; — hence, in retimi, we are under obliga-

-'^ A. " Beloved brethren, for whatsoever things were written aforetime, were written for our learning, that We, throug-h patience and comfort of tlie scriptures, might have hope."

The person who arranged this Epistle should not have commenced it with these words; as they belong to the foregoing part of tlie chapter. We shall therefore present it in its order.

tion to act in a similar manner to*' wards others, and those who are able should bear with those who are feeble, and assist them in their amelioration.

Secondly, he says, we should not delight in ourselves j that is, we should not consider ourselves good, because we have abilities superior to those of our neighbors j for this is nothing but to delight in seeing others lying in sin and depravity, lest they might indeed be equal to us or suiierior; and to rejoice at their misfortitnes, lest they should gain the ascendancy. This is diametrically and fundamentally, indeed, opposed to love. Even as the Pharisee in the Gaspel, Luke 18, 11, " Thanks God that he is not like other men," esteeming himself so good, and delighting in himself so much, that it would have been painful, indeed, to him, if any one besides himself had been without sin.

No »7, behold, are not those persons detestable, who begrudge grace and salvation to others, and delight and rejoice to see them in their sins and ruin, and yet desire to be regarded as pious and holy, as great enemies to sin, and friends to piety. But Avhat does St. Paul teach us? Not, not thus! No one should too highly a})- prove of himself, and regard himself as good. What then? He should secure the approbation of others, and each one should so conduct himself as to gain the approval of his neighbor, so that he may bear his infirmities with patience and moderation, and act towards him in such a manner as to gain his love and confidence; not treating him so rashly and severely as to give him reason to fear him, and to drive him further away so as never to expect any favors, and to grov/ AYorse.

Yes, you will say, if I am to act so as to please him, I shall have to grant him his will to continue as he is. Not so, says St. * Paul, and therefore he adds the expression, for his good; so that every one should act in such a manner as to please his neighbor, yet in that only which contributes to his amelioration. Our conduct towards liim can indeed be of such a nature as not to allow him his will, and still not incur his displeasure. But if lie is so dissolute that he will profit by nothing that we do, let him go; yet we have done so much, however, as to have made a reasonable effort to giatify him in whatever would contribute to his amelioration. We cannot force him to approve what we have done to please him. ^or does St. Paul require any more from us than to please him only in those things which contribute to liis amendment. The Avorld does not delight even in the fact that God gave his own Son into death to l^lease it.

Therefore, when Paul says: Every one should please his neighbor in regard to that which is good, he does not design that we should make an effort merely to please our neighbors; for this is not required of us: but, in accordance with the imnciples of love, we should conduct ourselves in such a manner that it Avould be reasonable for them to be pleased T\ith it, and so that it is not oiu' fault, if they are not. Thus, too, says Paul, 1 Cor. 10, 33: ''Even as I please all men in allthmgs;" so should you please all men in all things. How did Paul please all men, when the Jews and Gentiles were Ms deadly enemies! He did all that was good and profitable for them, and all that should reasonably have pleased them.

Xow,* in order that this doctrine may be the more effectually impressed, he introduces the exam^ile of Christ, saying: Christ did not please himself. How so! Why! although he was holy and full of gTace, yet he did not despise us; nor did he pride in himself, hke the Pharisee, because he possessed something that we do not; nor was he delighted because we had nothing, and he possessed and could do all tilings: but, on the other haod, it was painful to him because we had nothing 5 he proceeds, and demises a plan by which we become like he is, have what he has, and are liberated from our sins. As this could be accomx^lished in no other way, he put forth all that he was and had; he assumed our sins and exterminated them. He thus acted towards us, for tlie purpose of i)leasing us, and of winning our affection; and thus, the passage, Ps. 69, 9, is fulfilled: "The rei)roaches of them that reproach thee are fallen uj)on me." Our sins reproach and dishonor God, as our good conduct contributes to his honor and praise. Therefore the prophet caUs them God's reproach and dishonoi-. All these are fallen upon Christ, so that they are removed from us. is^ow, if he had treated us, like the Pharisee did the publican, and the haughty saints do poor, defective sinners, who then would have been redeemed? He also introduces even this example in Phil. 2, 0, G, 7, where he says: " Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it not robbeiy to be equal with God 5 but made hunself of no reputation, and took upon him the form of a servant, and was made in the likeness of men j and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

Thus, too, should we act in regard to the sins of oiu^ neighbor. We should not judge, backbite, or contemn him; but keep an undesigning eye upon him, wholly for the i)urpose of extricating him, at the hazard of our bodies, lives, fortunes, and honors. ^Tioever acts otherwise, siiould know that he has already lost Christ, and is a heathfc saint.

Here, then, follows this Epistle: — " For whatsoever things were written aforetime," &c. This declaration St. Paul makes, because he introduces from the Psalms a passage concerning Christ. Now, in order that no one may wonder how this passage accords here, and what it concerns us, since it was spoken in regard to Christ and is fulfilled in him, he proceeds to give us a general rule to read the Scripture, saying that not only this passage, but also the entire Scripture is ^Titten for us as doctrine. It is true, indeed, in it much is ^^Titten concerning Christ and many saints; as, Adam, Abel, ]^oe, Abraham, Isaac, Jacob; but it was not written on their account; for it was written long after their time, and they have never seen it. Thus, altliough much is written concerning Christ, yet it is not written for his sake j for he had no need of it; but it is Avritten for us, as doctrine. In regard to Christ, his work and deeds are written, hut for our edification, so that we may also thus act.

To the same effect, too, he >speaks, 1 Cor. 9, 9, 10, where he says: "For it is written in the law. Thou shalt not muzzle the mouth of the ox that treadeth out the corn.^^ Do you supl)ose that God takes care for oxen? — ()r is it not written altogether for our sakes?* As if he should say: God cares not for oxen, hut for us. Not that he does notregadate and provide for all things; hut that in writing and speaking he does not regard them. What should he write and speak to oxen? Eor persons only does he write and speak. So, too, here, although it is spoken concerning Christ, yet it is not spoken to Christ, but to us for doctrine; so that we, too, should do as we hear it stated in the Scripture, that Christ and all saints Imve done.

But mark here what kind of a book the Apostle i^resents to Christians to read and study; namely, the Holy ^Scripture alone, and says that in it is our doctrine. If, then, our doctrine is in the Scripture, we shoidd, undoubtedly, not seek it elsewhere, but all Christians shoul(Ji|daily use this book.

Observe, however, v/hat the devil lias accomi)lished through the Papists. It was not enough for them to throw this book under the table, and to make it so rare, that fevf doctors of the Holy Scripture possess it, much less read it; but lest some one ghoidd bi'ing it to notice, they have branded it with infam\', blaspheming God, and saying it is obscure; we must follow the glosses of men, and not the i)ure Scripture. What else is this but giving Paul the lie here, who says it is (mr manual? And they say it is obscure, and calculated to mislead us.

What kind of I'eward should God confer upon such blasphemers and

* A. <* For our sakesi no doubt, this is written," &c, murderers of the Scripture! Had he consulted with me, I would have entreated him, since they reproach his lucid Scripture as obscure and dangerous, and exclude it from the hearts and eyes of all persons, by throwing it under the table, to give them instead of it Aristotle and Averrois together with the endless statutes and glosses of the Pope, and to let them become raving mad after these, to study aU the days of their lives in Aristotle, and yet to learn nothing, and still to let the dolts be crowned and made masters of the Liberal Arts and doctors of the Holy Scriptures.* Kow, let us return to Paul who shows us here what we should read and where we should seek our doctrine. Were there another book for us to read, he would have pointed it out too. Besides^ he shows us what kind of fruit this reading bears, and he says: ^'That we through i)atience and comfort of the Scriptures might have hope." Here let all doctrine stand forth, let all books be introduced, and see if they have so much virtue or power as to comfort one soul in the least tribulation; it is not possible indeed to comfort a soul, unless it hear the Word of God. But where is the Word of God in any book, except the Scripture? YvTiat, then, do we accomplish by reading other books, and omitting this one J They may

* A. Although up to this time, none of them have yet understood a single line in Aristotle, and if they did understand him, yet they learned no more in him than a child of five years old, and the most depraved dolt, knovi's; for Aristotle is a hundred times more ohscnre than the Holy Scripture; and if you wish to know what he teaches, I will tell you in a few words;. " A potter can make a pot out of clay j this a blacksmith cannot do, unless he learns it." If there is anything in Aristotle more exalted than this, believe not a word of what I say, and demand of me to prove it, and so I will.

This I say in order that we may perceive how richly Christ has rewarded the Papists for reproaohing his Scripture as obscure and dangerous, and perverting its design, by letting them read a dead Heathen who abounds, not with real science, but in nothing except darkness; and what I have said is the very best in Aristotle. I shall say nothing about his virulent and fatal positions. The universities deserve to be ground into powder. Nothing more pernicious and Satanic than they are, eyer ha§ qj- #ver will come QR earth.

murder and slay us, indeed, but no book, except the Holy Scripture, cm comfort us; it alone has the title ^Yhich St. Paul here gives it, namely, Booh of comforty which can support the soul in all tribulations, so as not to despair, but to maintain hope; for it apprehends the Word of God, in which it learns his gracious will, to which it cleaves, and continues firm in life and death. But he that knows not the will of Grod, must doubt; for he knows not what relation he sustains to God.

But what shall I say? The calamity is so great that it cannot be reached by words or thoughts. The evil spirit has accomplished his will, and suppressed this book, and has introduced in its stead so many books of human doctrine, that it may be well said, there is a deluge of books, and yet they contain nothing but errors, falsehoods, darkness, venom, death, destruction, hell, and the devil. This our abominable ingTatitude has deserved.

Observe, however, how appropriately St. Paul proceeds; he connects both, i)atience and comfort of the Scrii)tures. The Scripture does not take away adversity, suffering, and death; no, it reveals nothing but the holy cross, so that St. Paul calls it a word of the cross; therefore patience is required. In the midst of sufferings, however, it consoles and strengthens, so that our patience m^ay not fail, but press forward and conquer. It fills the sold with so mu<?h comfort when it hears the solacing declaration from its God, that he is with it, and presides over it, that it bears up with courage and joy beneath its sufferings.

^NTow, since this life is nothing else but a mortification of the old Adamic nature which must die, patience is required. Again, since the life which is to come, cannot be felt, it is necessary for the sold to have something, to which it may cleave in patience, with which it can somewhat comprehend that life, and upon which it can rest; phat is, God's Word 5 to this it cleaves, in this it abides, and in this it is conveyed from this life to tUat which is to come, as in a safe ship, and thus its hope continues steadfast.

Behold, the proper object of tlve Scripture iSj to console the suff^rinff^ disfressGdj aiid dying* Hence it follows that he Who ha^ hot experienced suffering or death, can know nothing about thit. comfort of the Scripture. This comfort can be tasted and perceived, not by words, but by experience. For St. Paul mentions patience first, and then comfort of the Scrij)- txu^e; so that wei might know that he who is unwiUing to endiu'e suffering, and seeks consolation elsewhere, cannot taste this comfort. It is the jDrovince of the Scrii^ture alone to comfort. It must therefore meet with patience first. It is jealous; it will not allow human comfort and aid to be placed upon a level with it; for in that way patience and suffering would be hindered.

INTow, it is no small portion of patience and crosses, however, to bear the imperfections and sins of oiu* neighbors; for these are so oppressive to some, that in consequence of them, they are induced to clesire death for themselves, or to wish it for others. In order, therefore, that this patience may be maintained in this life, they must comfort themselves with those portions of the Scrix)ture, which exhibit the exam}3le of Christ, so that they may continue firm and submissive in their suffering, when they pereeive that for their sakes Christ has submitted to much greater suffering, and has taken upon himself much liea\4er bnrdens of their sins in order to redeem them.

Comfort in this patience is productive of a firm hope in Christ, that we shall be Like him; by this we are assured that for our sakes he has submitted and will still submit to these things. But whoever allows that example and those portions of the Scrij)- ture to escape Ins memory, ^dll retain very i:)oor hope and patience, even if i\iQi very best effort is made to console him, by things in nature. This effort miist be ineffectual; it cannot penetrate into the recesses of the heart; it can afford nothing but imaginary' patience and comfort,

*' Now, the God of patience and consolation grant you to be like miDded one toward another according to Christ Jesus."'*

This has reference tQ the imi^erfections, both of our faith and conduct, but mostly to those of oiu^ faith, as we shall see: and it is a prayer, with which, after preaching and teaching, St. Paul concluded his Epistle. But in order that no one may j)resume to have patience and comfort of the Scripture, from his own powers, he indicates by this i)rayer that they are gifts of God, obtained through prayer. Much less does it lie within our own power to bear the imperfections of others and to accord mth them in

He says, therefore, "God of patience and consolation;" that is, he is a Lord, and grants this patience and consolation. Even as he is a God of heaven and earth, so too is he a God of patience and consolation^ — all things are his gifts and creatures. He grants them to you, says he, because you do not possess them of yourselves. If he grants them, then they are not a result of nature, but of grace, and a gift. For if he does not direct a declaration of his word to the heart, appropriate to the case, the heart will never perceive it. Yes, where he does not grant it, there the Scripture is neglected, and human doctrines are sought, as was the case with -condemned popery. But, where he grants grace to search the Scriptures, there he als^ grants patience and consolation. There is no greater manifestation of God's ^T?ath, therefore, than for him to permit his Word and Scripture to go down. Hence, it is not without reason that the Ai)ostle thus prays. On the other hand, there is no greater blessing than for him to i:)resent and permit his Word to be read; so that all, should repeat, indeed, with the Apostle, this prayer.

" To be like-minded one towards another.'^ What does this imply *? How can the weak be minded like the strong*? To he liJce-mindedy implies that one should tolerate the prejudices

* A. Here thia Epistle should have commenced. For of another, and be satisfied with what he thinks proper. For prejudice i^ the cause of all parties, sects, discord, and heresy j as the proverb says: — ''His own way pleases every one; hence the land mth fools is over-run.'' This self -prejudice and pleasure Paul desires to arrest here. For nothing is more intolerable and pernicious to the Christian faith and church than such prejudice. The j^erson possessed with it, cannot forsake it; he must take his own way, and deviate from the common course, so as to establish one of his own, which will please himself. Hence so many parties, customs, and fashions in the institutions and cloisters in the world; none of which accord: but every one is pleased best with his own, and condemns the others.

Kow, here the Apostle desires tJiem to he of one mind, of one opinion, and to be satisfied with each other; namely thus: Those whose consciences are weak should regard that as good and proper, which those of strong faith and healthful consciences observe; so that their faith, consciences^ and mews, may be alike, and that they may not wrangle with one another in consequence of thoughts arising from the fact that one regards this as right and proper, and another that; so as to chime in with the declaration,* Ps. 133, 1: ''Behold how good and how pleasant it is for brethren to dwell together in unity.'' For instance, if one of a weak faith sees one whose faith is strong eat meat, or drink, or do something, which he conceives to be wrong or sinfid, he should suppress his thoughts in regard to the eating, drinking, or actions of him whose faith is strong, even if he nei> ther woidcl nor could thus act; he should think, as St. Paul says, concerning this matter, Kom. 14, 5: " Let every one be fully persuaded in his own mind;" so that malice, contention, and wrangling may be avoided, and imanimity of heart and disposition maintained. On the other hand, if he whose faith is weak cannot coincide with those things, those who

* A. Made in regard to }iim, Ps. 68; God causes xinitnimily to dweUiv, ^he kouse; and

are strong in faitli should not force him to do so, or contemn him, but be satisfied with him as tojfchat he eats, drinks, or does, until h^t^o shall become strong; as Paul, Eom. 14, 1, says: " Him that is weak in the faith, receive ye, but not to doubtful dis- IHitation;'^ that is, ye shall not press him and say: This is right, and that is wrong; but kindly treat andinstruct him, until he, too, shall become strong.

It is not necessary, however, that we all should have the same occupation. One may be a smith, another a tailor, without impairing the unity of the faith and of the heart; the one tolerating the external occui^ation or work of the other. But if a fool were to interfere, and teach that the occupation of a smith is an imi^ious trade, he would cause his conscience to err, and weaken his faith. Thus, too, it is here: all kinds of external things in regard to meats, apparel, and situations, we are at liberty to use or not to use, in vv^hatever manner and at whatever time it suits us. Whoever, then, comes and teaches you that you must not use such and such things, as the Pope and the Clergy teach, causes von to err. On the other hand, if some one else should come, and say you must use them, lie also causes you to fall into error. But he that l)ursues a medium course, and teaches you that you are at liberty to use or nofto use them, not condemning you, but allowing you still to pursue your own custom, until you extricate yourself, i)ressing hard, however, the wolves that force you into that custom, as if it were not optional, but must be observed, gives you the proper instruction.*

He deserves censure, however, who goes on x^recipitately and determines to be judge in these matters according to his own doctrine, and severs such

* A. Now, if you should fast in honor of an Apostle, or confess during- Lent, you do nothing wronjj by it; neither does any one else, on the other hand, who omits these things, perpetrate any evil by his omission. Let him that wishes to fast and make confession, do so; but let one not censure, judge, condemn, or wrangle with, another on account of such things; but let one be minded like another, being satisfied with what he does, and regarding it as good, because it is good in itself.

"You do right, and you shoidd do so; that one does vrrong, and he should not do so." He is the apostle of the devil, and his teaching, the doctrine of Satan. That the Pope and the Papists do; it belongs not to shepherds, but to wolves, to i>reach such a doctrine. Under this aspect of things a dissolution of this Christian unanimity must follow. Here ditferent opinions must present themselves: You are a heretic, yon are disobedient to the church, you do wrong, <S:c. This is what the devil desires.*

But this I say in regard to those things only, which we are at liberty to hold in this light, and we shoidd resist the Pope with his wicked and foolish laws, as we would a wolf, and yet vre should allow those who are weak in faith to continue in their ways for a while, until we are able ultimately to extricate them; so that they may not be too hastily and jjrecipitately cast off, and dashed to pieces in their consciences.

But, in those things which are not optional with us, but are forbidden or commanded by Christ, there is little room for disputation: whether it concerns those who are weak or those who are strong in their consciences. Here every one, the least as well as the greatest, is under obligation to withstand the Pope; as for instance, when he and all his adherents teach that the Mass must be observed as a sacrifice and a good work. This is the most enormous abomination which has ever arisen on earth, and on which his government with all his institutions and cloisters is founded; here no one is excusable, whether weak

.* A. Having severed this unity, taken captive your consciences, and destroyed your liberty, tho Pope proceeds and takes your money, and then gives you a bill of exchan£e, permitting you to eat butter, eggs, and meat, — a privilege which Christ gave you in the Gospel, of which the Pope robbed you, and which he, the pious shepherd, sells you again. This gives offence to others again; and in a word, the government of the Pope abounds with such grasping and re-grasping, offences and re-offences, exchanges and re-exchanges, that it may be easily perceived that it is nothing but a mere government of the designing devil who brings about such a confusion and medley. of consciences that no one can sufficiently comprehend it.

©T strong; for Ohrist instituted tlie Mass as a sacrament and testament, which, no one can sell, transfer or give away, hut, like Baptism, each one must receive it for himself. There are many more abominations like this in his canons; and indeed where such ii foundation exists, it is easy to per- <M3ive the character of the building; all that exists in popedom is the wantonness of the devilj from the crown of the head to the sole of the foot.*

The Apostle adds that " we should be like-minded according to Christ Jesas,^" that is, in a Christian point of %iew. For unbelievers too are of one mind, not in regard to Christ, but in regard to the flesh and the world and the de\^l. The Jews also were of one mind against God and his Christy as.'Fs. 2, 2^ sa^^s. A unanimity of mind among Christians strives against sin and all that is contrary to Christianity, without perx^etrating or designing any sin. Its character, therefore, is to effect a union among all Christians, first, in regard to their faith, and then in reference to their walk and conduct.

If, however, any one is weak in faith and defective in his conduct, it is unwilling that he should continue in this condition; neither does it forsake^ and muck less disparage him or reject and condemn liim: but it enlists in his behalf, and acts towards him as it would that others sltould do to it, and as Christ acted towards it in similar and more important matters. In this way aprincii)le is perpetuated, according to which every one will do that which meets the approbation of others, conform to their views, and continue to be of the same mind. But a contrary course is pursued by the obstinate, when one forsakes, rejects, judges, and discards another, and follows his own ways, according to his own opinions, like, the orders of the Pojie and all other sects now do.

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

All the good that we can do towards God, is to x)raise and to thank him; and this too is the only right service which we can render to him as he says himself, Ps. 50, 23: "Whoso offereth praise giorijeth me: and to him that orderetlutfi^conversation aright, will I show the salvation of God." All other blessings we receive f3x)m him, so that in return we shoidd make him su*ch offering of praise $ and if any other service to God is offered for your consideration, rest assured it is erroneous and delusive; as for instance, the distracted world sets apart as services to God, house^^ churches^ cloisters, gilded, silken, and all kinds of vestments, silver vessels and images, bells and organs, candles and lamias, —an expense which should have been apj)ropriated to the poor, if the object was to gix^e it to God,— keeping up a murmuring and whinliLg in the churches day and n%ht^ whilst the proi^er praise and honor of God, which cannot be confined to places and j)ersons, are passed over in silence in all the world. These pretences of the priests and monks, that their system of exercises is a service to God, are false, delusive, and deceptive.

/Service to God is praise to God^ v,diich* must be free and voluntary, at table, in the chamber, in the cellar, in the garret, in the house, on the field, in all places, with aU persons, at all times, ^^^oever teaches you otherwise, is no less guilty of falsehood than the Pope and the devil himself.

But how shall the honor and* praise of God, the right service of God, exist among us, when we neither love him nor receive his blessings! But hovv' shall we love him, when we know neither him nor his blessings f But how shall we know him and his blessings, when nothing is preached concerning them, and the Gospel is left l;^ing under the table? For where the Gospel does not exist, there it is impossible to known God. There too, it must be imx)ossible to love and praise him. Consequently it must also be impossible for a di^dne service to exist there.*

* A. Even if all the choristers were one chorister, all the priests, one priest, all the monks, one mor)k, all the churches, one church, all the bells, one bell, and in a word, ifallthe foolish services offered to God in the institutions,

This dmne service, however, will not admit of being established wdth revenues, nor of being circumscribed by laws and statutes. It knows nothing about high and low festivals. It emanates from the Gospel, and arises as readily indeed in a poor, rustic servant as in a great bishop.

Hence, too, you may perceive who it is that has destroj-ed this divine service, and still daily suppresses it. It is no one else but the hopeless rabble, the Pope with his blockheads, bishoi)S, priests, monks, and nuns, who boast, for the most part, of their divine services, and delight in suffering themselves to be called ecclesiastics, grasping by means of their juggling the advantages and honors of all the world, and living in riotousness; and yet they pretend to help other persons to heaven by their foolish works, saying nothing about the Gospel 5 yes, persecuting and condemning it; so that St. Peter may well term them children of condemnation.

Xow, Paul says that this divine service must he rendered with one mind and with one mouth. This is effected when we are of one mind, and perceive that we are all equal, and have received alike blessings in Christy so that one cannot exalt himself above another, nor assume special advantages.

If you ask, how can this be effected? I answer thus: All that are not in Christ, are condemned, one like another. One needs Christ just as well as the other. But when we are converted, one receives the same Baptism, the same Sacrament, the same Faith, the same Christ, the same Spirit, the same Gospel, in a word, the same God, that the other one receives, and here in this wilderness the heavenly bread is equaUy distributed. How then can it possibly be right for one to set himself up spiritually above churches, and cloisters, were a hundred times greater and more numerous than they are, what would God inquire after such carnivals, festivals, and impostures? Wherefore, God complains, for the most part of the Jews, Mich. 2, because they have silenced his praise, when at the same time, they piped, blared, and moaned, like we do.

another,*as priest above another f— Wliat can he have that is better than Christ I Kow, each one has the same Christ, and Christ also receives each one;.wholly and entirely.

One, indeed, may embrace Christ more llrmly than another, as he may love him more, and believe in him more steadfastly; but he has not, for this reason, more than the other one has. Christ is one and the same Christ, and, in those things whicli pertain to salvation, alike to aU. Therefore, too, is he properly Christ. Since, then, there is one common blessing for those who are weak, and for those who are firm, in faith, for those who are vigorous and for those who are defective in their walk, one should not esteem another more lightly than himself, nor reject him; but should recognize him as an equal, so that the i)raise of God may arise harmoniously, and go forth as if it emanated from one heart and one mind,* as, in this way, each one praises God, and has treasured up in his heart and mouth even what the other one has. For all perceive Christ, and thank him for what Vaqj receive through him; as is already revealed, Ps. 72, 15: "Prayer also shall be made for him continually 5 and daily shall he be praised.'' But if any cne praise God [simplj^] in consequence of his own advantages or possessions, he destroys that unanimity of heart and mouth, and belongs not to the community of saints; as the Pax/ists and sects do, liom whom we never hear any praise concerning Christ, but concerning their own vrorks.

It is well for us, however, to observe* the fact, too, that he tells us to

* A. Especially should it be observed in our day, when we extol the honor of the saints so high that we generally hang upon the saints, and do not press forward to God. Here we find one who is satisfied if he has the favor of St. Barbara and has invoked her, whilst no one knows with certainty whether she was a saint or not. Another one has Christofel, and is satisfied with him; this, without doubt, is one of the greatest of fictions and fallacies. But there is scarcely any one who is satisfied to honor tha mother of God, and to have her favor.

I fear that ahominahle idolatry will insimiats itself in this way, so that the tnist and confix dence will he reposed in the saints.^ which are dU3 l^raise the Fatlier of Jesus fflirist, and that he does not leave this resting npon Christ, especially in opposition to the abominable idolatry which we practiced in regard to departed saints, l)lacing onr trust in theiD, and awaiting from them that which is to he expected from God alone; when at the same time even Christ himself refers lis throughout the Gospel to the Father, and even came, that through him we should come to the Father.

Kow, to come to the Father is, not to walk to Rome upon our feet, to fly to heaven on wings, hut to rely upon him with sincere confidence^ as upon a gracious father; as the Lord's Prayer commences. The more such confidence increases in the heart, the more we <;ome to the Father.* Therefore St. Peter too, 1 Pet. 1, 18, 19, says: ^'Ye know that ye were not redeemed with corruptible things, as silver and gold, ^ * but with the precious blood of Christ, as of a lamb without blemish and without spot, * * that your faith and hope might be in God;'' and St. Paul, Eom. 5, 2: '^ By whom (Christ) also we have access by faith into his grace," &c.t to God alone, and that that will be expected from the saints, which is to be expected from God alone: and if there were no other evil connected with it, yet it is suspicious whether such services and honor rendered to the saints, have any declaration or example in the Scripture to favor them, whether they are not at once opposed to this declaration of Paul, and whether they do not militate against similar declarations which teach us to press forward to God, to repose all confidence in him alone, and expect from him alone every blessing. For even Christ, &c. — Lttther^s Worls 7rBd.

* A. Now reason and experience must acknowledge that where confidence reposed in God is in the heart, there all confidence in all creatures, whether saints in heaven or on earth, is lost; on the other hand, where confidence in God diminishes, there a resort to, and confidence in the saints begin.

f A. Let it be admitted that some render service to the saints and to the mother of God, properly, — this is seldom, however, — even then, the example is dangerous, and should not be introduced into the congregation as a practice; but, according to the doctrine of Christ and all the Apostles, we should cheerfully approach God the Father alone, and through Christ alone. For it very readily happens that, in consequence of the abominable fall, persons endeavor to console themselves more with the saints than with

Kow, even as Christ is the common blessing of us all, as we have already heard 5 so, too, should we ascribe this blessing to no one but the Father alone j who, in this way, has shown in the most gracious manner, that he has drawn our hearts to him. We should, therefore love and praise him with all confidence, on account of those superabundant blessings; so that our hearts may become accustomed to console themselves in him, and to await every blessing from him, in life and in death, through Christ however, and not through ourselves. For he was given, in order that we might and should come to the Father, with such confidence, through him; as, John 14, 9, he says: "Ko man cometh to the Father, but by me.'

Now, although Christ himself is truly God, and it were enough, if any one' should place his confidence in him, yet he continually refers to the Father; so that no one may continue to hang upon the humanity, like the Disciples did before his sufiering, and not raise his thoughts above the humanity up to the divinity. For according to the humanity, we must regard Christ as a way, an evidence, a work of God, through which we come to God, and place all our confidence in him entirely, and be careful indeed not to place a portion of our confidence to the mother of God, and estabUsh an idol in our hearts.

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

Wherefore? Or what kind of a titer ef ore is this? There are two reasons^ (says he,) why ye should receive one

God, and call upon their names and for their help rather than on God. This is, therefore, a very perverse, unchristian system; as I fear the world is now full, full, full of idolatry.

Now, although God permits aid and signs to result to these servers of saints, sometimes; yet they result through the devil. For God grants even to the servants of the devil bodies and lives as well as possessions and honors, through the devil, as it is clearly evident; precisely as a rich prince may grant a knave a treasure through another knave. Therefore we should base ourselves neither on the signs nor on the examples of the multitude, but alone on the doctrine of Christ, or of his Apostles, in this and in other cases.