Epistle Sermons Volume II Part 27

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

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

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

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

a.s.sURANCE OF PURE DOCTRINE ESSENTIAL.

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

52. Nor is it any more admissible for one who chances to have an office of greater influence than others, who is peculiarly holy, or who is of exalted spirit and intellect--even though he were an apostle--to presume upon his gifts and the office and take authority to teach according to his own inclinations, requiring his hearers to accept unquestioningly his word and rely upon it because what he teaches must be right. But thus the Pope in time past persuaded the world that because he occupied the seat of the apostles, the highest office, and a.s.sembled the councils, the latter could not err, and that therefore all men are obliged to believe and obey what they resolve and confirm.

53. This theory is opposed by Peter's teaching, and all the Scriptures forbid men, at the peril of losing eternal salvation, to rely on or respect anyone or anyone's gifts, in the things pertaining to faith.

The Scriptures teach rather that we are to prove and judge all doctrine by the clear and sure Word of G.o.d given us from heaven and supported by the reliable, concurrent testimony of the apostles and the Church from the beginning. Paul, by way of denouncing the false teachers who boasted of being disciples of eminent apostles and relied upon the latter and their reputation, p.r.o.nounced this sentence (Gal 1, 8): "Though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema."

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

He who holds and would exercise office in the Church must first give clear Scripture proof of having derived his office from the authority of G.o.d. He must be able to say: "I did not inst.i.tute such and such a proceeding; it is of G.o.d." Then they who comply may be a.s.sured they are obeying, not the individual, but G.o.d.

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

a.s.sURANCE OF DIVINE EFFICIENCY ESSENTIAL.

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

57. This is the explanation of Peter's phrase, "the strength or ability which G.o.d supplieth." Effect is produced, not through man's power, not in obedience to man's will; but through the "strength" of G.o.d and because of his ordering. No man has a right presumptuously to boast his own power and ability effective, as the Pope does in his pretensions about keys and ecclesiastical power. Know that it is necessary to the efficacy of your office and the salutary character of your work or authority in the Church that G.o.d himself give and exert the influence. And that influence is exerted when, as before said, G.o.d's Word and testimony are present that the ministry in question is commanded, or authorized, of G.o.d.

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

"That in all things G.o.d may be glorified through Jesus Christ."

59. Here is named the motive for all effort in the Christian community. No one may seek for nor ascribe to himself power and honor because of his office and gifts. Power and glory belong only to G.o.d.

He himself calls his Church, and rules, sanctifies and preserves it through his Word and his Spirit. To this end he bestows upon us his gifts. And all is done purely of grace, wholly for the sake of his beloved Son, Christ the Lord. Therefore, in return for the favor and ineffable goodness bestowed upon us regardless of our merits, we ought to thank and praise G.o.d, directing all our efforts to the recognition and glory of his name.

_Pentecost_

Text: Acts 2, 1-13.

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

THE GIFT OF THE HOLY SPIRIT.

1. The historical facts of this day, as well as the beautiful sermon the Holy Spirit delivered through the apostle Peter, which might appropriately be fully treated at this time, we shall leave for the special sermons on the various festivals of the year. For the present we will but briefly speak of the occasion of this festival, and of the office of the Holy Spirit.

2. The festival we call "Pentecost" had origin as follows: When G.o.d was about to lead the children of Israel out of Egypt, he permitted them to celebrate the Feast of the Pa.s.sover on the night of their departure; and commanded them on every annual recurrence of the season to observe the same feast in commemoration of their liberation from bondage and their departure from Egypt. Fifty days later, in their journey through the wilderness, they arrived at Mount Sinai. There G.o.d gave them the Law, through Moses; and there they were commanded to observe annually, in commemoration of that giving of the Law, the fiftieth day after the Feast of the Pa.s.sover. Hence the name "Feast of Pentecost," the word "Pentecost" coming from the Greek "Pentecoste,"

or "fiftieth day." Our Saxons, rather more in conformity to the Greek, use the word "Pfingsten." So we have it here of Luke: "When the day of Pentecost was now come," or "fully come"--when the Jews had properly commemorated the giving of the Law of G.o.d on Mount Sinai--the Holy Spirit came, in accordance with Christ's promise, and gave them a new law. We now celebrate this feast, not because of the old historical event, but because of the new one--the sending of the Holy Spirit. It is in order, then, to give a little instruction concerning the difference between our Pentecost and that of the Jews.

LITERAL LAW AND SPIRITUAL LAW.

3. The occasion of the Jews' observance was the giving of the literal law; but it is ours to celebrate the giving of the spiritual law. To present the point more clearly, we cite Paul's distinction of the two covenants. 2 Cor 3, 6. And these two covenants respectively relate to two kinds of people.

4. First, there is the written law commanded of G.o.d and composed of written words. It is styled "written" or "literal" because it goes no farther and does not enter the heart, nor are there any resulting works other than hypocritical and extorted ones. Consisting only of letters--a written law--it is wholly dead. Its province being to kill, it ruled a dead people. With dead hearts men could not sincerely observe the commandments of G.o.d. Were every individual left to do as he pleased, being uninfluenced by fear, not one would be found choosing to be controlled by the Law.

Unquestionably, human nature is conscious of the fact that while it prefers to follow its own inclinations it is impelled to do otherwise; for it reasons: "If I observe not G.o.d's commandments, he will punish me, casting me into h.e.l.l." Thus our nature is conscious of obeying unwillingly and contrary to desire. Because of the punishment men fear, they soon become enemies to G.o.d; they feel themselves sinners, unable to stand before G.o.d, and consequently not acceptable to him.

Indeed, they would rather there were no G.o.d. Such enmity to G.o.d remains persistently in the heart, however beautifully nature may adorn itself outwardly. We see, therefore, how the Law, so long as it consists merely of written words, can make no one righteous, can enter no heart. Upon this topic we have elsewhere preached and written at length.

5. The other law is spiritual; not written with ink and pen, nor uttered by lips as Moses read from the tables of stone. We learn from the historical record of the event that the Holy Spirit descended from heaven and filled all the a.s.sembled mult.i.tude, and they appeared with parting, fiery tongues and preached so unlike they were wont to do that all men were filled with amazement. The Spirit came pouring into their hearts, making them different beings, making them creatures who loved and willingly obeyed G.o.d. This change was simply the manifestation of the Spirit himself, his work in the heart. He wrote in those hearts his pure and fiery flame restoring them to life and causing them to respond with fiery tongues and efficient hands. They became new creatures, aware of possessing altogether different minds and different tendencies. Then all was life and light; understanding, will and heart burned and delighted in whatever was acceptable to G.o.d.

Such is the true distinction between the written law of G.o.d and the spiritual. Herein we perceive what is the work of the Holy Spirit.

THE OFFICE OF THE HOLY SPIRIT.

6. From this we should learn what is the office of the Holy Spirit in the Church, and how or by what means he is received in the heart and works there. In time past it was preached that he merely endorses what the councils conclude and the Pope establishes in the Spiritless papal Church. The fact is, however, the doings of Pope and councils are mere outward matters; they relate to external commands and government. The above theory is, therefore, wholly inconsistent and perverse. Of the work of the Holy Spirit, the Papists make a dead, written law, when it is really a living, spiritual law. Thus they render the Holy Spirit a Moses, and his words mere human prattle. It is all due to ignorance of the character of the Holy Spirit, of the purpose of his coming and the nature of his office. Therefore, let us learn and firmly grasp those things and be able rightly to distinguish the Spirit's office.

7. Observe here, the Holy Spirit descends and fills the hearts of the disciples sitting in fear and sorrow. He renders their tongues fiery and cloven, and inflames them with love unto boldness in preaching Christ--unto free and fearless utterance. Plainly, then, it is not the office of the Spirit to write books or to inst.i.tute laws. He writes in the hearts of men, creating a new heart, so that man may rejoice before G.o.d, filled with love for him and ready, in consequence, to serve his fellows gladly.

8. What are the means and process the Spirit employs to change and renew the heart? It is through preaching Jesus Christ the Lord, as Christ himself says (Jn 15, 26): "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me." As we have often heard, the Gospel is the message G.o.d would have preached world-wide, declaring to every individual that since no man can through the Law be made righteous, but must rather become more unrighteous, G.o.d sent his own beloved Son to shed his blood and die for our sins, from which sins we could not be released by our own effort.

9. It is not enough simply that Christ be preached; the Word must be believed. Therefore, G.o.d sends the Holy Spirit to impress the preaching upon the heart--to make it inhere and live therein.

Unquestionably, Christ accomplished all--took away our sins and overcame every obstacle, enabling us to become, through him, lords over all things. But the treasure lies in a heap; it is not everywhere distributed and applied. Before we can enjoy it, the Holy Spirit come and communicate it to the heart, enabling us to believe and say, "I too, am one who shall have the blessing." To everyone who hears is grace offered through the Gospel; to grace is he called, as Christ says (Mt 11, 28), "Come unto me, all ye that labor and are heavy laden," etc.

10. Now, with the belief that G.o.d has come to our rescue and given us this priceless blessing, inevitably the human heart must be filled with joy and with grat.i.tude to G.o.d, and must exultingly cry: "Dear Father, since it is thy will to manifest toward me inexpressible love and fidelity, I will love thee sincerely, and willingly do what is pleasing to thee."

The believing heart never sees G.o.d with jealous eye. It does not fear being cast into h.e.l.l as it did before the Holy Spirit came, when it was conscious of no love, no goodness, no faithfulness, on G.o.d's part, but only wrath and displeasure. But once let the Holy Spirit impress the heart with the fact of G.o.d's good will and graciousness towards it, and the resulting joy and confidence will impel it to do and suffer for G.o.d's sake whatever necessity demands.

11. Let us, then, learn to recognize the Holy Spirit--to know that his mission is to present to us the priceless Christ and all his blessings; to reveal them to us through the Gospel and apply them to the heart, making them ours. When our hearts are sensible of this work of the Spirit, naturally we are compelled to say: "If our works avail naught, and the Holy Spirit alone must accomplish our salvation, then why burden ourselves with works and laws?" By the doctrine of the Spirit, all human works and laws are excluded, even the laws of Moses.

The Holy Spirit's instruction is superior to that of all books. The Spirit-taught individual understands the Scriptures better than does he who is occupied solely with the Law.

12. Hence, our only use for books is to strengthen our faith and to show others written testimony to the Spirit's teaching. For we may not keep our faith to ourselves, but must let it s.h.i.+ne out; and to establish it the Scriptures are necessary. Be careful, therefore, not to regard the Holy Spirit as a Law-maker, but as proclaiming to your heart the Gospel of Christ and setting you so free from the literal law that not a letter of it remains, except as a medium for preaching the Gospel.

BELIEVERS MUST YET RESIST SIN.

13. Here we should be intelligent and know that in one sense all is not accomplished when the Holy Spirit is received. The possessor of the Spirit is not at once entirely perfect, pure in all respects, no more sensible of the Law and of sin. We do not preach the doctrine that the Spirit's office is one of complete accomplishment, but rather that it is progressive; he operates continuously and increasingly.

Hence, there is not to be found an individual perfect in righteousness and happiness, devoid of sin and sorrow, ever serving all men with pleasure.

The Scriptures make plain the Holy Spirit's office--to liberate from sin and terror. But the work is not then complete. The Christian must, in some measure, still feel sin in his heart and experience the terrors of death; he is affected by whatever disturbs other sinners.

While unbelievers are so deep in their sins as to be indifferent, believers are keenly conscious of theirs; but Christians are supported by the Holy Spirit, who consoles and strengthens till his work is fully accomplished. It is terminated when they no longer feel their sins.

14. So I say we must be prudent; we must take heed we do not arrogantly and presumptuously boast possession of the Holy Spirit, as do certain proud fanatics. The danger is in becoming too secure, in imagining ourselves perfect in all respects. The pious Christian is still flesh and blood like other men; he but strives to resist evil l.u.s.ts and other sins, and is unwillingly sensible of evil desires. But he who is not a Christian is carelessly secure, wholly unconcerned about his sins.