Church Postil (sermons on the Gospel & Epistle lessons)

Savior, Jesus Clirist. Were lie not true God, this glory and splendor of tlie great God, would not be attributed to biin. Since, then, it is the splendor, the giorj', the work of the sreat God and our Savior, he must also be God with the

For, through Isaiah, he has said more than once: '^My glory will I not give to another," and yet he here gives it to Christ; hence, Christ must be none other but God, whose own is the glory of God, and yet he is a distinct person from the Father.

Again, we might also draw a strong argument against human doctrines, from these words of St. Paul: " These things speak and exhort;" for had he designed anything else to be taught, he surely would have indicated it. But oiu' bishops and i)opes now think if they permit these things to be written in books and on little slips of paper, they have done enough, their own commands notwithstanding; — when, at the same time, they ought with their own voice to i)reach and eirforce the Gospel, without intermission. O, v> o unto them!

Bat after that the kindness and love of €od our Savior toward man appeared,

Ifot by works of righteousness whicli we have done, t)ut according to his mercy he saved os, by the washing of regeneration, and renewing of the Holy Ghost;

Which he shed on us abundantly, through Jesus Christ our Savior;

That being justified by his grace, we should be made heirs according to the hope of eternal life.

This is a faithful saying, and these things I will that thon affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men."

This Epistle teaches and impresses the same principle already expressed in the conclusion of the

* A. In the earlier Christmas-matins.

Gospel, in regard to contentment or good- will, as well as relative to love for our neighbors; and the substance is this: Why should we be unwilling to do that which God has akeady done for us, in whose sight we aremuch less worthy of such blessings, than any one can be in our siglit? — InTow, since God has conducted himself friendly and kindly towards us, in conferring mercy upon us; so let us conduct ourselves towards our neighbors, even if they are unworthy ^ since we, ourselves, are also unworthy. Now, in order that this Ex)istle may be the more readily understood,, it may be necessary for us to know what introduced, and gave rise to such laniniaofe. A little before he spake these words, he said to Titus,, his disciple. Tit. 3, 1, 4: 'fPut them in mind to be subject to principalities and x)owers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawler, but gentle, showing all meekness unto all men. For we ourselves also weresometimes foolish, disobedient, deceived, serving diverse lusts and j)leasures, living in malice and envy,, hateful and hating one another. But after that the kindness and love, apl^eared," &c.

Here you perceive that St. Paul indicates the relation we sustain to God and man, desiring us to render obedience to magistrates, and to conduct ourselves in a manner friendly towards our neighbors; and notwithstanding they may be wicked, blind,, erring individuals, yet we should view them in the most favorable light^ cheerfully endeavoring to make our- remember-^ manner towards us, when we were like they now are.

The little word cqypeared, which imlilies the revelation of the Gospel,. through which Christ appeared in all the world, is sufficiently defined in the foregoing Epistle; and although this Epistle is applied to the bi^h of Christ, yet little depends on this cir~ cumstance. He does not emx)Ioy the little word grace, here, w^hich he did I above; but he ascribes to the God of selves agreeable to them;

ing that God acted in a similar

grace, two other lovely words, " kindness and love." Tlie first is Christotes, in Greek, and implies tliat friendly, lovely course of conduct wliicli renders an individual attractive to all, and makes liis society so sweet as to provoke every one to love and affection.» Sucli an individual is capable of bearing with all, having no disposition to neglect or repel any one in a harsh, uncouth manner. In him all can repose confidence; all can approach him, and deal with him. Even as the Gospel represents Christ to the people, as kind to all, rejecting and repelling no one, but x>leasant and amiable to all.

Thus too, through the Gospel, God presents himself to us in a manner altogether lovely and friendly; adapting himself to all, rejecting no one, passing over all our defects, and repellijig none by severity. Eor there nothing but grace is revealed, by which he sustains us; and through which he approaches us most kindly, regardless of merit or worthiness. — This is the day of grace; here every one may approach with all confidence the throne of his grace; as it is written, Heb. 4, 10, and Ps. 31-, 5: ^'They looked iinta him, and were lightened; and their faces were not ashamed f that is, he will not let us come and ask in vain, or go away empty, with shame.

the love of mankind; as for illustration, avarice may be termed the love of money; and, as David, 2 Kings 1, calls a fondness for vromen, the -love of women. Thus naturalists call some animals philanthropical, or humane; as, for instance, the dog, the horse, the dolphin. I?or these animals have a natural fondness and love for man, adapt themselves to him, antl serve him, as if they were endovv'ed with reason and understanding, relative to him.

Such a disposition and love the Ai)ostle attributes here to our God, as Moses also has done, Deut. 33, 2, 3, wliei^ he says, concerning God: — ^'From his right hand went a fiery law for them. Yea, he loved the people." This indicates, that God not only presents himself in the Gospel, in a friendly manner, desiring to draw all to himself, and bearing with them, but also oliers himself to them, seeking to be with them, and holding out to them his grace and friendship.

These two words, the kindness and love of our God, are sweet and consolatory indeed, in which he offers liis grace, and draws near to us, receiving all in the most lovely manner, who come to him, and desire him. What more should he do f ISTow, observe why the Gospel is styled a consolatoly, lovely sermon of God in Christ. What can be conceived that is more lovely than these words, to a poor, sinful conscience 1 O, how Avretchedly the devil has perverted for ns, through the laws of the Poi)e, these pure words of God.

These words shoidd be viewed in their free and full import. No distinction of persons among men should be made, since such heavenly love and kindness are secured not on account of our merit or worthiness, but in consequence of his grace alone, and extend to all that is called man, no matter how insignificant. For God loves, not the person, but the nature. The idea involved is not love for the person, but for the nature; so that his honor is entirely maintained, and no one can boast of his worthiness, or despair on account of his unworthiness; but all, one liS;e another, may console themselves in consequence of the unmerited grace, which he so kindly and humanely offers and gives.

For had there existed, anyv\^here, a consideration or person worthy of anything, it surely vfould have been found in those who had performed w^orks of righteousness. But Paul rather rejects these, saying: '' ^N'ot by which we &c. How much less, should this appearing be in consequence of your wisdom, power, nobility, wealth, and hair turned yellow. The grace, which blots out all our honor and boasting, and ascribes all honor to God alone, who bestows it upon the unworthy without merit, is pure as well as great.

works of righteousness, have done,"

€ates two i:)rmcii)les, heiicviiic/ and loving j or tlie receiviiig of favors from Ood, and the granting of favors to oiu-neigiibors, ]S"ow tlie entire Scripture enforces tiieso tvro principles, and tlie one cannot exist ^vitliout tiie otlier. For lie that does not iirnily believe in tliis grace of God, will most assuredly not extend it towards liis neighbor, and is slow and indolent in assisting. But the more firmly any one believes, the more diligent and willing will he be in assisting. Thus faith incites JorCj and Jove increases

Here we perceive how very impertectly we,* who presume to become i)ious and happy through anj^ other means, walk in faith. So many new works and doctrines are dail^' devised, that everything like a correct conception of a really good life, is entirely destroyed 5 when, at the same time, all Chiistian doctrines, works, and life are brieily, clearly, and snijerabund- ^:intly comx)rehended in these two princii>les — faith and love — through which man is placed between God and his neighbor, as a medium, which receives from above, and distributes below iind becomes a vessel or channel, through ^vhich the fountain of divine blessings flow incessantly' to other individuals. "^

Behold, these are the really godlike persons, who receive from God all that he has in Christ, and, in return, -ain^rove themselves by their beneficence, as if they were gods to other persons. To this the 82d Ps. \. G,' is applicable: ^' I have said, Ye are gods 5 and all of you are children of the Most High.-' Children of God are vre through fiuth, vrhich constitutes us heirs of all divine blessings. But children are we through love, Avhich makes us beneficent towards our neighbor. For divine nature is nothing else but inu-e beneficence, and, as St, Paul says here, kindness and love, which daily pour out all their blessings, in abundance, upon all creatures.

Now, you should be careful to ac- <:!ept the declaration of these words,

* A. Presume to become pious, &c., thiough other works, than beneficence towards our oeiiihboj- through which the kindness and love of God are revealed and offered to all, reposing your faith on them, thus daih^ exercising and strengthening it, and entertaining no doubt in regard to the fact that God is and will be lovely and kind to you, and you shall realize these blessings. Then you may ask and seek with perfect confidence vv'hatever you may vdsh, vrhatever lies near to you, and whatever may be necessary for you and your fellow-man. But if you do not maintain such a belief, it were much better you had never heard them. For hj your unbelief you falsify these precious, consolatory, grace-abounding words, and act, as if you do not regard them as truth; which would be a great, a high dishonor and disrespect to God, — a sin so enormous, that you could peri)etrate no greater one.

But if you are in possession of faith, it will be impossible for your heart not to laugh for J03- in God, and to grow bold, secure, and courageous. For, how can a heart continue sorrowful and cast-down, when it eritertains no doubt that God is kind to it, and conducts himself towards it as a good friend, with whom, as with itself, it may freely enjoy all things? Such joy and pleasure must follow; if they do not, most assuredly there is something wrong about oiu" faith. This the Apostle calls, in the Galatians, receiving the Holy Spirit in and through the Gosi)el. For, the Gospel is a declaration or sermon concerning the sweetness and grace of God, so lovely as to bear along with it the Holy Ghost, in preaching and hearing; as the rays of the sun naturally transmit heat with themselves.

But how could St. Paul have presented words sweeter and more love- I3-? I A'eriture to assert, that I never read, in all the Scripture, words expressed relative to the grace of God, more lovely, than these two,.Christotes and Philantliropia. In these, grace is so represented as not only to secure the remission of sins, but as also to dwell with us, to surround us with friendship, ever willing to assist, and offering to do for us ail tliat we may desire; as a good, willing friend^ to wliom we laay look for every favor and accommodation. Imagine to yourself a good friend, and you will have a picture of the manner in which God offers himself to you, in Christ, yet a very imperfect picture, however, of such super- abundant grace.

IsTow, if you thus believe, rejoice in God, your Lord, are alive, are satistied in his grace, have all that you may need, what will you, then, do on earth, in this life? You cannot be inactive! Yes, such a disposition and love towards God cannot rest. You will grow warm and zealous in doing all that you know will contribute to the praise, honor, and glorj of God, who is so kind and gracious. Here is no longer a distinction of works. Here all commands terminate. Here is neither restraint nor compulsion, but a joyful will and disposition to do that which is good, whether the object to be accomplished is insignificant or costly, small or great, short or long.

It will be yonr desire for all persons to obtain this knowledge of divine grace. Hence your love will break forth, and do all that it can for every one, preaching and proclaiming this truth wherever it can, and rejecting all that is not preached or x^racticed according to this doctrine. Behold, the devil and the world cannot endure to hear or see this, unwilling for their de\T.ces to be rejected by you. They will bring, in opposition to you, all that is great and learned and rich and powerful, representing you as a heretic and insane.

Observe, you mil be brought to the cross for the sake of the truth, like Christ, your Lord. You ^.vill have to endure extreme reproach, and endanger your body, life, property, honor, and friends, until you are driven from this life into eternity. In the midst of all these difficulties, however, you should rcyoice, freely enduring '^ all these, viewing them in the most favorable light, acting kindly, and always bearing in mind, that you, too, were once, like they are, in the sight of God. For this faith and love can most assuredly do this. Behold, this is really a Christian life, which does^ to others as God has done to it.

This is the import of the Apostle, when he says: The kindness of God did not appear unto us, or save us^ on account of our righteousness. As if he had said, if we were unworthy, and yet through mercy were received, and enjoyed the favors of God, notwithstanding the enormity of our demerits and sins, why should we be sparing in our favors to all, whose merits or Avorthiness have claims upon us? No, not thus, but let us be children of God, and do good even to our enemies and evil-doers, as God has done, and still does to us, his enemies and evil-doers. This accords with the declaration of Christ, Matt. 5, 44, 45,46: "Love your enemies, * * * that ye may be children of youi* Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye^ do not even the i^ublicans the same? "

St. Paul not only rejects us in a remarkable manner, on account of our evil deeds, but says: "]!!^ot by works of righteousness, which we have done." By this he indicates the works, which we regarded as good,* which may be regarded as a righteousness in our eyes and those of others, and which still render us more unfit for the reception of God's grace^ since they are false in themselves, a ad since, on account of them, we commit a two-fold sin, by regarding them as good, and by depending upon them, — a position Avhich rather incites the bitterness of God.

In a similar manner do our enemies, who are in the wrong, and still maintain in opposition to us that they are in the right, for the most part, incite in us feelings of bitterness; yet we should not refuse to favor them; precisely as God, through pure mercj^, did not refuse to confer his favors upon us, in similar errors, when we were foolish and imagined that whatever we did was right and proper. Now as he