35. Observe, as Christ did, so should we conduct ourselves in our sufferings; not approving or a.s.senting to whatever may be heaped upon us, but yet not seeking revenge. We are to commit the matter to G.o.d, who will judge aright. We cannot maintain our rights before the world; therefore we must commit our cause to G.o.d, who judges righteously and who will not allow calumniation of his Word and persecution of believers to pa.s.s unpunished. We must, however, pray for our persecutors, that they may be converted and escape future wrath and punishment; and so we do. If it is possible for some of the bishops and other Gospel-persecuting tyrants to be converted, we will heartily pray and desire that their conversion may come to pa.s.s. But if it be impossible, as now, alas, is to be feared, since, after having been much admonished and often prayed for and having enjoyed the best advantages, they wittingly rage against the known truth--if so, then we must commit them to G.o.d"s judgment. What more can we do?
I am persuaded that the intolerable persecution and calumniating of the Gospel prevalent today cannot be permitted to pa.s.s with impunity.
It must ultimately meet the coming judgment upon the Papacy and Germany. Of this there can be no doubt. But it is ours to continue preaching, praying, admonishing and beseeching, in the hope of effecting repentance. Then, if our enemies still refuse to turn from their evil ways, if they perish in their impenitence, what can we do but say: "Dear G.o.d, we commit the matter to thee. Thou wilt punish them; thou canst, indeed, most terribly."
36. Such, mark you, is the example of Christ, presented to the entire Christian Church--set up as a pattern for her. Hence it is the duty of the Church, as Peter elsewhere tells us, to arm herself with the same mind which was Christ"s, to suffer as Christ did and to think: If Christ, my Lord and Leader, has suffered for me with so great meekness and patience, how much more reason have I to submit to suffering! And what can it harm me to suffer when I know it is G.o.d"s will? Not because the suffering in itself is so perfecting and precious, but for the sake of the dear Saviour who suffered for me. I know, too, that my persecutors thus commit most abominable sins against G.o.d and incur his wrath and punishment. Why, then, should I be impatient or desire revenge? I am already too highly honored of G.o.d in the fact that my sufferings meet his approbation and that he will perfectly avenge me of mine enemies. What can it advantage me for them to burn eternally in h.e.l.l? I will rather pray and use my utmost efforts for their conversion. If I fail and they are determined to persist in their course, I must bring the matter home to G.o.d--must commit it to him.
"Who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness."
37. Peter"s is the true preaching concerning the pa.s.sion of Christ. He teaches not only the merit in Christ"s sufferings, but introduces both themes--its efficacy and example. Such is Paul"s custom, also. In this verse Peter presents Christ"s sufferings in the light of a sacrifice for sin. They const.i.tute a work acceptable to G.o.d as satisfaction for the sins of the whole world and effective to reconcile him to men. So great is G.o.d"s wrath toward sin that none but that eternal one, the Son of G.o.d, could avert it. He had himself to be the sacrifice, to allow his body to be nailed to the cross. The cross was the altar whereupon the sacrifice was consumed--wholly burned--in the fire of his unfathomable love. He had to be his own high priest in this sacrifice: for no earthly mortal, all being sinners and unclean, could offer to G.o.d the sacrifice of his beloved and wholly sinless Son; the boasting of the priests of Antichrist in regard to their ma.s.ses, to the contrary notwithstanding. Now, by the single sacrifice of G.o.d"s Son, our sins are remitted and we obtain grace and forgiveness; and this fact can be grasped in no other way than through faith.
38. Peter mentions the ultimate object of the divine sacrifice made for us, what it accomplished in us, the fruit Christ"s pa.s.sion shall yield; for he would not have the Christian Church overlook that point, or neglect to preach it. Christ, he tells us, took upon himself our sins, suffering the penalty. Therefore, Christ alone is ent.i.tled to be called a sacrifice for all our sins. It was not designed, however, that after the sacrifice we should remain as before; on the contrary, the purpose was ultimately to work in us freedom from sins, to have us live no longer unto sin but unto righteousness. Now, if in Christ our sins are sacrificed, they are put to death, blotted out; for to sacrifice means to slay, to kill. Under the Old Testament dispensation, all sacrifices had to be presented to G.o.d slain. Now, if our sins are put to death, it is not meant that we are to live in them.
39. Therefore, the saving doctrine of remission of sins and of Christ"s grace cannot be so construed as to admit of our continuing in the old life and following our own desires. According to Paul (Rom 6, 1-8), enjoying grace and remission of sins does not give license to live in sin. How shall we who are dead to sin live any longer therein?
The very fact that we may be reckoned dead unto sins means they may no longer live and reign in us. In Christ"s holy body were they throttled and slain expressly that they might also be slain in us.
40. Be careful, then, what you believe and how you live, that the efficacy of Christ"s sufferings may be manifestly fulfilled in you.
If, through faith, you have rightly apprehended his sacrifice, its virtue will be indicated in the subduing and mortifying of your sins, even as they are already slain and dead through his death on the cross. But if you continue to live in sins, you cannot say they are dead in you. You but deceive yourself, and your own evidence is false when you boast of Christ in whom all sins are put to death, if sin remains vigorous in you. We naturally conclude it is inconsistent for sin to be dead in us and yet alive; for us to be free from sin and yet captive or fast therein. This fact has already been sufficiently pointed out.
41. It is ours, Peter says, not only to believe that Christ has, through the sacrifice of his own body, put to death sin and liberated us therefrom--a thing the combined sacrifices of all mortal bodies could never have effected--but, sin being put to death by him, to endeavor to become ever more and more free from sin"s sway in our bodies, and to live henceforth unto righteousness, until we shall be completely and finally released from sin through death. Therefore, if before you believed on Christ you were an adulterer, a miser, a coveter, a maligner, you ought now to regard all these sins as dead, throttled through Christ; the benefit is yours through faith in his sacrifice, and your sins should henceforth cease to reign in you. If you have not so received the sacrifice, you cannot boast of Christ and faith. Though Christ has died for you, though your sins have been put upon him and reckoned dead, still you are not rid of those sins if you do not desire to be, if you do not, through faith, apprehend Christ and his blessing, nor in your life and conduct follow his example.
42. Now you will say: "But you teach that we are all sinners, that there is not even a saint on earth without sin. And surely we must confess the article, "I believe in the remission of sins," and must pray, "Forgive us our debts."" I reply, most a.s.suredly you never will attain sinless perfection here on earth; if such were the case you would have no further need for faith and Christ. At the same time, it is not designed that you should continue as you were before obtaining remission of sins through faith. I speak of known sins wittingly persisted in, in spite of the rebuke and condemnation of conscience.
These should be dead in you; in other words, they are not to rule you, but you are to rule them, to resist them, to undertake their mortification. And if occasionally you fail, if you stumble, you should immediately rise again, embrace forgiveness and renew your endeavor to mortify your sins.
"By whose stripes ye were healed."
43. It seems as if Peter could not sufficiently exalt and make impressive Christ"s sufferings. He brings in nearly the entire Fifty-third chapter of Isaiah in the attempt. Note how, in regard to the efficacy of works, he always significantly introduces the two themes at the same time--how he carefully distinguishes between performing human works in obedience to Christ"s example, and receiving by faith the merit of Christ"s work. First, we have, "Who his own self bare our sins in his body upon the tree ... by whose stripes ye were healed." This is the vital part in our salvation. Christ alone could fully accomplish the work. This doctrine must be taught in its purity and simplicity, and must so be believed, in opposition to the devil and his factions. Only so can we maintain the honor and the office of Christ wherein is anch.o.r.ed our salvation. But the second part of the doctrine must not be overlooked. There are false Christians who accept only the first part and make no effort to reform themselves; but, being liberated from our sins and in a state of salvation, we may not again defile ourselves therewith. Where these two princ.i.p.als of the Christian doctrine are not maintained in their proper relation, injury must result to the truth in two respects: they who are occupied solely with their own works corrupt the true doctrine of faith; they who neglect to follow the example of Christ r.e.t.a.r.d the efficacy and fruit of that faith.
"For ye were going astray like sheep."
44. Here Peter bluntly and clearly points out the fact I have stated, that liberation from sin and death was effected not by our works and merits, but by Christ"s wounds and death alone. Forgiveness cost you nothing, Peter teaches; no blood, no wounds. You were powerless in this direction. You were but miserable, erring, lost sheep, separated from G.o.d, condemned to h.e.l.l and unable to council or help yourselves.
In just such condition are all they who are out of Christ. As Isaiah the prophet says more plainly in the chapter from which these words are taken (verse 6): "All we like sheep have gone astray; we have turned every one to his own way." That is, whatever our lives, whatever our intent, we but turned farther away from G.o.d. As it is written (Ps 14, 3): "They are all gone aside; they are together become filthy; there is none that doeth good, no, not one."
45. That men are p.r.o.ne to go astray like sheep is clearly exhibited in their conduct; history proves it. It has ever been the case that when mankind was divided into various idolatries or false services of G.o.d, into superst.i.tions numerous and varied, even when G.o.d"s people thought to have attained the perfection of holiness--then one ran here and another there, ever seeking and seeking to come upon the road to heaven but getting farther and farther from it. It was exactly the case of the sheep straying from the flock and lost to the shepherd: the farther it runs and the more it follows the voice of strangers, the farther astray it goes. It continues to wander and to flee until it finally perishes, unless it hears again the voice of the shepherd.
Let no one, then, dare boast of having himself found the right way to heaven, of having merited G.o.d"s grace and the remission of sins by his own manner of life. All men must confess the truth of Scripture testimony that we were but erring sheep, fleeing ever farther from our Shepherd and Saviour, until he turned us back to himself.
"But are now returned unto the Shepherd and Bishop of your souls."
46. You have now heard the voice of your Shepherd, who has brought you back to himself, from your erring and idolatrous ways. It was not your own effort that effected your return; it was accomplished at the cost of your Shepherd"s wounds and shed blood. Be careful, then, Peter would say, to live not like erring and lost sheep; but, being converted--turned back--follow your beloved Saviour. In him you have a G.o.dly Shepherd who faithfully pastures and cares for you; and also a loyal Bishop who ever watches over and guards you, not permitting you to stray.
47. Immeasurably gracious and comforting are these words. But the meaning of the word "bishop" has been miserably obscured and perverted by our idolatrous priests and episcopal frauds. Likewise have they perverted and corrupted the terms "ecclesiasts," "Church," "divine service," "priest," etc., by their antichristian rule. Only those have right to the name "ecclesiast" who have been redeemed from their sins through Christ"s wounds, and who live holy lives. But the Papists have taken the name away from true Christians and applied it to the Pope"s besmeared, and shaven-headed ones. Again, when we hear the word "bishop" we think only of great, pointed caps and of silver staves. As if it were sufficient to place in the Church such masks, such carved and hewn idols! For they are nothing better; in fact, they do more harm.
According to the Scriptures, a true bishop is an overseer, a guardian, a watchman. He is like unto the householder, the warder of the city, or any judicial officer or regent who exercises constant oversight of state or munic.i.p.al affairs. Formerly there were bishops in each parish, deriving their name from the fact that their office required oversight of the Church and the guarding against the devil, against false doctrines and all manner of offenses. Paul, too (Acts 20, 28), reminds the bishops of their office, saying: "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops [overseers]." And overseers should bishops still be, as in fact all G.o.dly preachers and carers for souls are. But in all Popedom the office now is but a mere name, to the sin and shame of the entire Christian Church.
48. Now, Christ our Lord is that faithful Guardian, that true Bishop, who above all others is ent.i.tled to the name (with him office and name are identical), and who bears it with due honor, to our eternal happiness. For, standing at the right hand of G.o.d and showing his wounds, he unceasingly intercedes for us before the Father; and moreover, on earth he rules, sustains, nourishes and protects, through his Word, his sacraments and the efficacy of the Holy Spirit, the little flock that believe in him. Were he not present with and watching over us here, the devil would long ago have overthrown and destroyed us, and also the Word of G.o.d and the name of Christ. And such is the case when G.o.d in wrath turns away his eyes from the world to punish its ingrat.i.tude. Then immediately everything falls into the devil"s power. Therefore, pure doctrine, faith, confession and the use of the sacraments are dependent for their perpetuity solely upon the vigilant guardianship of our beloved Shepherd and Bishop.
49. Comforting, indeed, is it to have in Christ a priest so faithful and righteous; though, alas, the worthy name of "priest" also has been subjected to shame and contempt because of the Pope"s disgraceful, shaven, shallow-headed occupants of the office. Comforting, indeed, it is to be the happy lambs who have a welcome refuge in the Shepherd and find in him joy and comfort in every time of need, a.s.sured that his perfect faithfulness cares for and protects us from the devil and the gates of h.e.l.l. Relative to this subject, the entire Twenty-third Psalm is a beautiful and joyous song, of which the refrain is, "The Lord is my Shepherd."
_Third Sunday After Easter_
Text: First Peter 2, 11-20.
11 Beloved, I beseech you as sojourners and pilgrims, to abstain from fleshly l.u.s.ts, which war against the soul; 12 having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify G.o.d in the day of visitation.
13 Be subject to every ordinance of man for the Lord"s sake: whether to the king, as supreme; 14 or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well. 15 For so is the will of G.o.d, that by well-doing ye should put to silence the ignorance of foolish men: 16 as free, and not using your freedom for a cloak of wickedness, but as bondservants of G.o.d. 17 Honor all men.
Love the brotherhood. Fear G.o.d. Honor the king.
18 Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward. 19 For this is acceptable, if for conscience toward G.o.d a man endureth griefs, suffering wrongfully. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with G.o.d.
OUR CHRISTIAN DUTIES.
1. This epistle selection, too, is an admonition to good works, or the fruits of faith. It touches upon nearly every condition of life, teaching how each individual should live and conduct himself. But first, Peter admonishes Christians in general that in their intercourse with gentiles, or the unbelieving world, they give no real occasion for censure or reproach concerning their conduct. The admonition seems to hinge upon the fact that Christians, as the apostle reminds them in the first and second chapters, have been called to a lively, a never-dying, hope of an imperishable inheritance in heaven, and of eternal joy and salvation; that they are now redeemed, having obtained remission of sins through the precious blood of Christ; and again, that they are become a holy nation and royal priesthood, to show forth and magnify the grace of G.o.d, they who in time past were not G.o.d"s people and had not obtained grace. "But now,"
Peter would say, "you have obtained grace through the divine calling of Christ, through the suffering of your Lord. Live, then, as a holy people of G.o.d and citizens of heaven."
2. We have already heard that in the Christian life are two essential principles, two principles upon which Christian teachers may lay emphasis. First, faith in the fact that through Christ"s blood we are released from sin and have forgiveness; second, being forgiven, our natures are to be changed and we are to walk in newness of life. In baptism, when we first believe, we obtain not only remission of sins whereby we are of grace made children of G.o.d, but also the power to purge out, to mortify, the remaining sins. Our transgressions are not forgiven, Paul says (Rom 1, 6), with the privilege of continuing in them, as the insolent rejecters of grace imagine. It is this way: Our sins being blotted out through the blood of Christ, we need not to make remuneration or render satisfaction for them; we are children of grace and enjoy forgiveness. Nevertheless, inherent sin is not entirely purged out, or mortified.
REMISSION AND MORTIFICATION DEFINED.
3. There is difference between remission of sins and mortification of them. The distinction should be made clear for the sake of combating those who confound and pervert the two principles by their false doctrines. In regard to remission, the Pope and many others have taught that forgiveness of sins is obtained through the foolishness of men"s own self-elected works, the satisfactions of their own devising.
This error has ever prevailed in the world. Cain was the first to make it, and it will continue to the end. And where this error is refuted, false teachers are found who, on the other hand, accept and boast of the doctrine of grace without enjoying its happy results. They proceed as if mere forgiveness were enough, and without further effect than averting punishment; as if it leaves us where we were before, not ameliorating in any wise our moral condition; and as if no more is to be known about Christ and the Gospel.
Therefore, they who claim to be Christians must learn that, having obtained forgiveness without merit on their part, they should henceforth give no place to sins, but rather resist their former evil l.u.s.ts and avoid and flee from the fruits and works thereof. Such is the substance of this lesson.
4. But note from the apostle"s words how his view has changed since the time when, as a fisherman of Bethsaida, he went about with the Lord previous to the Lord"s death and resurrection. At that time Peter and the other apostles, in fact the entire Jewish nation, had no other conception of Christ"s kingdom--or the kingdom of G.o.d--than as an earthly one wherein they should know only happiness, figuring as wealthy farmers, citizens, n.o.blemen, counts and lords. The sum of the world"s goods should be theirs, and all the gentiles their va.s.sals.
They were to be thenceforth undisturbed by enemies, wars, famine or misfortune, and to enjoy the extremity of peace, leisure and happiness under their supreme King, the Messiah. Such were their hopes, even their expectations. With these pleasing fancies were their minds filled. And just so today are the Jews full and drunken with their visionary dreams.
THE NATURE OF CHRIST"S KINGDOM.
5. Observe here, however, Peter teaches that the lot of the sharer in Christ"s kingdom is quite the reverse of what he once imagined. "O beloved Christians," he would say, "who are called and baptized into the royal and priestly kingdom of Christ, I have now to tell you things quite different from the ideas and dreams you and I used to entertain. We are, it is true, citizens, counts and lords in the kingdom where Christ reigns supreme over all earthly kings and lords, and where is only eternal riches, peace and happiness in every form; but the life of that kingdom is unlike that of earthly kings and dominions. You are not, be it known, lords and n.o.blemen in a worldly sense; neither is Christ a king as the world regards kingliness, and the kingdom of the world is not in harmony with his. Know, then, you must regard yourselves strangers and pilgrims in the kingdom of the world.
"Therefore, I admonish you that, having now become Christians--brothers in the eternal heavenly kingdom--your manner of life should be such as becomes them who are no longer of a worldly kingdom. Regard this earthly life only as the traveler or pilgrim regards the country wherein he journeys, the inn where he procures a night"s lodging. He does not expect to remain in the city, to be mayor or even a citizen. He finds there his food, but his thoughts are cast beyond its gates, to the place where home is. So," Peter says, "must you look upon your earthly course. You did not become Christians with the prospect of reigning here on earth, as the Jews fancy they shall reign and be established. The dwelling-place, the citizenship and the authority of Christians are to be found in another direction, not in this world. Therefore, think of yourselves as pilgrims on earth, directing your attention toward other possessions and another country, wherein you shall be lords forever, and where no discord nor misfortune such as you must endure in this earthly harbor shall ever enter."
CHRISTIAN USE OF THIS LIFE.
6. But how is indifference to this life to be accomplished? Peter goes on to say: "Be subject to every ordinance of man ... whether to the king ... or unto governors"; again, "Servants, be in subjection to your masters ... also to the froward." How is it consistent with royal citizenship in a celestial country to be a pilgrim on earth? How can we live here with wives and children, houses and lands, and being citizens under a temporal government, and yet not be at home? There is a distinction here which, as before said, was at first difficult for the beloved apostles themselves to understand. But to Christians, especially those of today, it should be clear. Christ and the apostles do not, in this teaching, design the rejection of external government and human authority--what Peter here terms ordinances of men. No, they permit these to remain as they are; moreover, they enjoin us to submit to and make use of them.
7. This is the difference to be kept in mind: We are to conduct ourselves in our earthly stations and occupations as not regarding this life our true kingdom and best good. And we are not to think the life beyond holds nothing more nor better than what we possess here, as do the Jews and the Turks. Although they believe in the resurrection of the dead, they carnally imagine the future life will be like the present except for its perfect peace and happiness, its freedom from misfortune, persecution and all ills. It is the prerogative of the Pope and his holy epicures to believe nothing in any respect.
Every Christian, be he lord or servant, prince or subject, should conduct himself as befits his station, using in trust whatever G.o.d has given him--dominion and subjects, house and home, wife and children, money and property, meat and drink. He is to regard himself solely as a guest of earth, as one eating his morsel of bread or taking his lunch in an inn; he must conduct himself in this earthly harbor as a pious guest. Thus may he actually be a king reigning with fidelity, or a lord faithful to his office, and at the same time declare: "I count nothing on this life. I do not expect to remain here. This is but a strange country to me. True, I am seated in the uppermost place at table in this inn; but the occupant of the lowest seat has just as much as I, here or yonder. For we are alike guests. But he who a.s.signed my duty, whose command I execute, gave me orders to conduct myself piously and honorably in this inn, as becomes a guest."
8. So should Christians in all stations of life--lords and ladies, servants and maids--conduct themselves as guests of earth. Let them, in that capacity, eat and drink, make use of clothing and shoes, houses and lands, as long as G.o.d wills, yet be prepared to take up their journey when these things pa.s.s, and to move on out of life as the guest moves on out of the house or the city which is not his home.
Let them conduct themselves as does the guest, with civility toward those with whom they come in contact, not infringing on the rights of any. For a visitor may not unrestrainedly follow his own pleasure and inclinations in the house of a stranger. The saying is: "If you would be a guest, you must behave civilly; otherwise you may promptly be shown the door or the dungeon."