Epistle Sermons Volume III Part 5

THE BEAUTY OF HUMILITY.

16. Humility is one of the beautiful garments and ornaments with which Christians should adorn themselves before G.o.d and the world.

Paul, in Colossians 3, 12, says, "Put on humility." He regards this virtue as more precious than all earthly crowns and splendor. This is the true spiritual life. It is not to be sought elsewhere, by running into the cloisters or the deserts, by putting on gray gown or cowl.

Peter here admonishes all cla.s.ses to cultivate this virtue. This sermon on good works concerns every station in every house, city or village. It is for all churches and schools. Children, servants and the youth should be humbly obedient to parents, superiors and the aged. On the other hand, it is for those in the higher stations of life who serve their inferiors, even the lowest. If all men so observed this virtue the world would be full of good works. For it is impossible that humility should do evil. It is profitable and pleasant to all men.

17. By this virtue, true saints and Christians can better be known than by monastic seclusion and holiness. It requires no great effort to wear a gray cowl. It is not even such a great trial to lie on the ground at night and to arise at midnight; scoundrels, thieves, and murderers must often do the same. But to wear and hold fast to this angelic garment, humility--this the world is not so willing to accept as monasticism and its works. And thus it comes to pa.s.s that flesh and blood do not strive after this holy life. Each man seeks an easy life, in which he can live to himself and need serve no one nor suffer anything at the hands of others; just as the monks have sought and chosen.

18. Peter adds to this admonition the reason: "For G.o.d resisteth the proud, but giveth grace to the humble." As I have said above, he strives to show the earnestness of G.o.d's command. The command is accompanied by a threat. He does not simply say, G.o.d punishes the proud, or G.o.d is hostile to them; but he "resisteth" them, he sets himself against them. Now, what is the pride of all men toward G.o.d?

Not so much as a poor, empty bubble. Their pride puffs itself up and distends itself as though it would storm the sky and contend against the lightning and thunder, that can shatter heaven and earth. What can the combined might of all creatures accomplish if G.o.d oppose himself thereto? And how does a miserable man, whose heart is overwhelmed by a small pestilence, rise against the majesty of heaven which can, any moment, cast him down into the abyss? What are earth and ashes proud of? says Sirach, 10, 9.

19. Is it not enough and more than enough that other sin and disobedience are laid to our account, by which we anger G.o.d and merit heavy punishment, without our trying further to provoke him with our pride and haughtiness, so that he must arise in his majesty and resist us? With other sins he can have patience, that he may exhort and incite us to repentance. But if, in hardened impenitence, we defy and oppose him, he cannot but rise up against us. Who is there that will bear it, or be able to stand, when G.o.d sets his countenance and his power against a poor man already subject, every moment, to death and the power of the devil?

THE CONSEQUENCE OF PRIDE.

20. From the beginning, innumerable instances in history have proved the truth of this saying, "G.o.d resisteth the proud." They show how he has always overthrown and destroyed the proud world and has cast down the haughty, scornful kings and lords. The great king of Babylon, Nebuchadnezzar, was humbled when banished from his royal throne to the companions.h.i.+p of the beasts of the field and compelled to eat gra.s.s with them, Dan 4, 30ff. Again, remember how suddenly the great king Alexander was hurled down, when after the victory and good fortune G.o.d had given him, he began to grow proud, and wanted to be reverenced as a G.o.d? Again, there was King Herod Agrippa, Acts 12, 23. The proud, learned emperor Julian, a virulent mocker and persecutor of Christ, whom he had denied--how soon was he drowned in his own blood! And since then, what has become of all the proud, haughty tyrants, who proposed to oppress and crush Christianity?

21. The Pope, also, has ever, in devilish pride, exalted himself, and in the temple of G.o.d set himself forth as G.o.d. Further, in worldly pomp and pride he has lifted himself above all others. He has even learned, from heathen emperors, as Diocletian and other tyrants, to have men kiss his feet. Yea, he has forced emperors and kings to submit to this humiliating act. What open, inhuman insolence and pride Pope Alexander the Third practiced when, by threatening against him his empty ban, he compelled the pious and mighty German emperor, Frederick Barbarossa, to prostrate himself at his feet while he stepped upon him and said, Thou shalt tread upon the lion and adder; and when the emperor protested against such shameful pride and said, Non tibi, sed Petro (Not to thee, but to Peter), the Pope, with increasing scorn, replied, "Et mihi, et Petro" (Both to me, and to Peter). This is pride carried almost to its highest point.

22. The Turk, too, is prouder now than ever, and, I hope, has reached the heights of pride, beyond which he cannot and shall not proceed.

Meantime, may he not attack and humble us! But it will come to pa.s.s, in the end, that G.o.d will overthrow both pope and Turk through his divine power, and, as Daniel says, without the aid of men. This word will not fail, "G.o.d resisteth the proud." Its truth must appear in human events, so that men may see what is meant by the declaration, "G.o.d resisteth"; otherwise no one would believe it. Though the Turk and all the world should be a thousand times more proud and powerful, this should not help them when he who is above sees and grows angry, and lifts his hand. He asks as little about the power of all Turkish emperors and of the Pope as about a dead fly.

23. "It is a fearful thing to fall into the hands of the living G.o.d,"

Heb 10, 31. This, however, is nothing else than with scorn and defiance to oppose his will, so that he, in turn, must set himself against man and must lift his hand. Therefore, let everyone beware lest he boast and grow defiant in the presence of the divine majesty.

Not only must he beware, that he may not awaken G.o.d's anger, but that he may have grace and blessing in the things he ought to do. For, if thou beginnest something in thine own power, and wisdom, and haughtiness, think not he will grant thee success and blessing to carry out thy purpose. On the other hand, if thou humblest thyself, and beginnest aught in accordance with his will, in the fear of G.o.d and trusting in his grace, there is given thee the promise, "He giveth grace to the humble." So, then, thou shalt not only have favor with men, but success shall crown thine efforts. Thou shalt prove a useful man, both to G.o.d and to the world, and shalt complete and maintain thy work despite the resistance of the devil. For where G.o.d's grace is, there his blessing and protection must follow, and his servant cannot be overthrown or defeated. Though he be oppressed for a time, he shall finally come forth again and be exalted. So Peter concludes by saying:

"Humble yourselves, therefore, under the mighty hand of G.o.d, that he may exalt you in due time."

24. Peter shows in these words what true humility is and whence it comes. The heart, through knowledge of its sin, becomes terrified in the presence of G.o.d's anger and anxiously seeks grace. Thus a humility is born, not merely external and before men, but of the heart and of G.o.d, from fear of G.o.d and knowledge of one's own unworthiness and weakness. He who fears G.o.d and "trembles at his word" (Is 66, 5), will surely defy or hector or boast against n.o.body.

Yea, he will even manifest a gentle spirit toward his enemies.

Therefore, he finds favor both with G.o.d and men.

25. The cause of this, Peter says, shall be "the mighty hand of G.o.d."

As though he would say: Ye may not do nor leave undone this thing for the sake of men, but ye ought to humble yourselves under the hand of G.o.d. G.o.d's hand is powerful and mighty in a twofold respect: It dashes down and overthrows the proud and self-secure, however hard and iron their heads and hearts may be. They must languish in dust and ashes; yea, must lie despondent and desperate in the anguish and torments of h.e.l.l, if he touch them but a little with the terrors of his anger. These are experiences through which the saints also pa.s.s, and concerning whose severity they make lamentation. "For thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine indignation," Ps 38, 2-3. "For I have eaten ashes like bread, and mingled my drink with weeping.

Because of thine indignation and thy wrath: for thou hast taken me up, and cast me away," Ps 102, 9-10. "I am consumed by the blow of thy hand. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth," Ps 39, 10-11.

THE REWARD OF HUMILITY.

26. In the second place, G.o.d's hand is mighty to raise, to comfort and strengthen the humbled and the fearful, and, as Peter says here, to exalt them. Those who in terror have been cast down should not, therefore, despair, or flee before G.o.d, but rise again, and be comforted in G.o.d. G.o.d wants it preached and published that he never lays his hand upon us in order that we may perish and be d.a.m.ned. But he must pursue this course in order to lead us to repentance; otherwise we would never inquire about his Word and will. And if we seek grace, he is ready to help us up again, to grant us forgiveness of sins, the Holy Spirit, and eternal life. The Psalms and the Prophets here and there speak of this. "Jehovah hath chastened me sore; but he hath not given me over unto death," Ps 118, 18. "Jehovah raiseth up them that are bowed down," Ps 146, 8.

27. G.o.d will "exalt you in due time," says Peter. Though G.o.d's help be delayed, and the humbled and suffering seem to lie oppressed all too long under G.o.d's hand, and on that account to languish, nevertheless, let them hold to the promise Paul has given: G.o.d "will not suffer you to be tempted above that ye are able," 1 Cor 10, 13, but he will hear your cry, and will, at the right time, help; and with this let them be comforted. But again, let the proud fear, even though he permit them to go unpunished and to continue in their boastful course for a time. He watches their lives, and, when the proper time comes, he will descend all too heavily upon them, so that they cannot bear it. He has already stretched forth his mighty hand, both to cast down the G.o.dless and to exalt the humble.

II. "Casting all your anxiety upon him, because he careth for you."

28. What will become of him who lives a G.o.d-fearing and humble life, suffering the insolence, pride and wantonness of the world? Or, where will he find protection and defense, to abide in his G.o.dly ways? We see daily how the pious are hara.s.sed and persecuted, and are trod on by the world. The Apostle says: "Ye Christians must endure temptation and adversity, want and need, both physical and spiritual, in the world, and your heart is oppressed with anxiety and cares, and ye think within yourselves: O, what will become of me? How shall I be supported? What if I should die?" (The world only concerns itself about how it may be enriched and be filled, and anxious, unbelieving consciences would, through themselves and their own good works, seek to have a gracious G.o.d and to die in peace.) "In view of all this,"

he says, "only hearken, I will counsel and instruct you aright as to what disposition you should make of your troubles."

There is a brief pa.s.sage in the 55th Psalm, verse 22, which reads: "Cast thy burden upon Jehovah, and he will sustain thee: he will never suffer the righteous to be moved." Follow ye this advice. Let not your burden rest upon yourselves; for ye cannot bear it, and must finally perish beneath its weight. But, confident and full of joy, cast it from you and throw it on G.o.d, and say: Heavenly Father, thou art my Lord and G.o.d, who didst create me when I was nothing; moreover hast redeemed me through thy Son. Now, thou hast committed to me and laid upon me, this office or work, and things do not go as well as I would like. There is so much to oppress and worry, that I can find neither counsel nor help. Therefore I commend everything to thee. Do thou supply counsel and help, and be thou, thyself, everything in these things.

29. Such a prayer is pleasing to G.o.d, and he tells us to do only what we are commanded, and throw upon him all anxiety as to the issue and what we shall accomplish. As also other pa.s.sages of Scripture declare: "Commit thy way unto Jehovah, trust also in him, and he will bring it to pa.s.s," Ps 37, 5. No heathen, philosopher, jurist, if he have not G.o.d's Word, can throw his care and complaint upon G.o.d. He thinks that all the world, especially the great, the wise, who rule, must accomplish everything by their own planning and circ.u.mspection.

And where trouble arises--for it is quite common for even the greatest and wisest people to make mistakes--he becomes a madman or a fool, and begins to murmur and argue against G.o.d and his government, as though G.o.d's rule merited criticism. But such men receive their deserts when G.o.d permits their calculations and hopes to fail, and lets the reverse obtain. For they will not admit they have need of him. They think they have sufficient wisdom and power, and that G.o.d must respect their plans. Thus, they spend their lives in many vain, useless cares and projects, and must, in the course of their experience, learn and confess, many a time, that the very opposite of their judgment is the truth.

30. Christians have the rare faculty, above all other people on earth, of knowing where to place their care, whilst others vex and torture themselves and at length must despair. Such must be the consequence of unbelief, which has no G.o.d and would provide for itself. But faith understands this word Peter quotes from the Scriptures: "Because he careth for you." It joyfully meditates thereon and does and suffers faithfully. For faith knows this to be its duty. Its trouble, however, it commits to G.o.d, and proceeds with vigor against all that opposes. It can call upon G.o.d as a father, and it says: I will do what G.o.d has commanded me and leave the result with him.

31. The Christian must take this course if he would proceed safely and happily in matters of the highest import. In time of danger and in the hour of death, when, with all his worrying, he cannot discover where he is or how he is journeying, he must, with eyes, senses and thoughts closed to the world, surrender himself in faith and confidence and cast himself upon G.o.d's hand and care and protection, and say: G.o.d has permitted me to live until this hour, without my solicitude. Moreover, he has given me his beloved Son as a treasure and sure pledge of eternal life. Therefore, my dear soul, journey on in joy. Thou hast a faithful Father and Savior, who has taken thee into his own hand, and will preserve thee.

32. The Christian Church collectively must so proceed in the discharge of its high spiritual office, of which Peter speaks here, that no man or creature, by his own wisdom and power, can sustain or accomplish any work. No power, might, or protection that can comfort, or upon which one may rely, is to be sought in the world. Wholly in G.o.d, and in G.o.d alone, must help be sought. By his divine power G.o.d must uphold the Church. He has, from the beginning, always and wonderfully preserved it in the world, in the midst of great weakness, in disunion occasioned by schismatics and heretics, in persecution by tyrants. And the government is wholly his, though he commits the office and service to men, whom he would summon and use to administer his Word and sacrament. Therefore, each Christian, especially if he fills such an office and partakes of this fellows.h.i.+p, should be intent, in that whereunto G.o.d has called and appointed him, upon serving G.o.d faithfully and doing that which is commanded him. The anxiety respecting the Church's continued existence and her preservation against the devil and the world, can be left to the Lord. He has taken this upon himself and thus has removed the burden from our shoulders, that we might be certain of the permanence of the Church. If its preservation were committed to human counsel, might and will, the devil, with his power, would soon overthrow and destroy it.

33. Likewise, in every office and station, each one should follow this counsel of Saint Peter. A prince should seek to protect his land and people, to promote G.o.d's Word, to maintain discipline and peace, to do justice to every man, to punish the disobedient, etc. Councils, officials, and those in authority should faithfully advise and direct to this end. Pastors and preachers should rightly and fearlessly declare G.o.d's Word and truth. Every citizen and subject should be intent upon his work and duty, and whatever, in connection therewith, is unusual he must simply commit to G.o.d.

But the world does not pursue this course. Each one says: Why should I incur so much danger, opposition and hostility? Again, why should I labor and toil for naught? I will not accomplish my work at any rate.

In this spirit of fear and worry, his proper office and work are delayed, or he is always careless.

But let such people know that they are not Christians, nor do they promote G.o.d's kingdom or profit the offices conferred on them. If they do not propose to mend their ways, they should give up the office bestowed on them by G.o.d. It is not enough to simply sit at ease in one's office and accept the plaudits of men. We all like to render esteem and honor to office and station. But know this, that you are not in office to parade about in beautiful garments, to sit in the front row, and be called "Gracious Master" and "Esquire." You are to conduct faithfully the office with which G.o.d has clothed and honored you, regardless of human honor and profit, shame or injury.

34. But men are not generally inclined to believe and trust G.o.d. They are not inclined to remember that he cares for us; that he has a.s.sumed and must bear the greatest of burdens, which no man on earth can bear; that he cared for us before we were born, and could still, of himself, execute all things dispensing with all human help, but he prefers to accomplish his purpose through human means, and to employ us as instruments in these divine works--governing, punis.h.i.+ng, teaching, comforting.

35. The world is particularly culpable in this matter of pride. When divinely charged with some great work, it always seeks to determine, in advance, by its own wisdom, all future danger and accidents, and tries to antic.i.p.ate them. The world looks for man's help, and seeks friends.h.i.+p and a.s.sistance wherever it can. It makes alliances, and resorts to other schemes. It puts its trust in these and then considers itself strong enough to meet opposition, and is sure of its cause by reason of its own efforts. This is not showing faith in G.o.d.

It is not committing our cause and all care for ourselves to him. It is maintaining the cause through one's own anxiety and forethought.

It is ignoring and disbelieving the fact that nothing can be accomplished by one's own vexed effort. No human wisdom has power to foresee the future. If we looked back at the examples furnished by history, we should learn how woefully human wisdom is deceived when it relies upon itself. The results are not what was expected, but the very opposite.

36. The Scriptures give many pertinent examples of the kings of Judah and Israel, whom the prophets often and severely rebuked because they sought refuge and help among strange nations and kings. The prophets warned them that they should not trust in human aid, but should do according to G.o.d's Word and command. They told them he would protect and uphold them. But the kings would not hear. They continued to form friends.h.i.+ps and alliances with the kings of Egypt, Syria, Babylon and a.s.syria, and thus invited them as guests into the land, whereupon the heathen kings came with force and led away captive the inhabitants and laid everything desolate. That was their reward for not heeding G.o.d's Word; for not believing that he cared for them, and desired to protect and defend them if they would but trust and obey him.

The wisest and most eminent, even among the heathen, have lamented, in the light of their own experience, that they have been shamefully deluded by their counsels, even though founded on the most careful deliberations. Nor can it be said that the world has grown wiser in consequence of its own or others' sufferings.

37. This exhortation is preached to no one except the few who are Christians. They have regard for G.o.d's Word, and, now humbled, have learned that they should not rely on their own wisdom and reason, or upon human help and comfort. They have come to the belief that G.o.d cares for them. So they do what they know is right and are in duty bound to do, and suffer themselves not to be hindered by such fears as possess the world concerning dangers, injuries, and adversities.

They commend all such things to G.o.d, and at his word go right through with courage.

38. Let me ill.u.s.trate from my own experience. What should I have done when I began to denounce the lies of the indulgence system, and later the errors of the papacy, if I had listened and given heed to the terrible things all the world wrote and said would happen to me? How often I heard it said that if I wrote against such and such eminent people I would provoke their displeasure, which would prove too severe for me and the whole German nation. But, since I had not begun this work of myself, being driven and led thereto by reason of my office (otherwise I should have preferred to keep silence), I must continue. I commended the cause to G.o.d and let him bear the burden of care, both as to the result of the work and also as to my own fate.

Thus I advanced the cause farther, despite tumultuous opposition, than I had ever before dared to think or hope.

39. Oh, how much good would G.o.d accomplish through us if people could be persuaded, especially the eminent lords and kings, that what Peter here says is true: "He careth for you!" How much he could do if they believed that truth instead of seeking, through their own wisdom and reason, to equip, strengthen, and compose themselves by aid of human might and a.s.sistance, friends.h.i.+p and alliance, for the accomplishment and maintenance of their cause! It is apparent that mortal plans fail and have always failed, and that they accomplish nothing. G.o.d hinders and resists man's work when he will not trust him. Hence G.o.d can grant no success or favor to that which is founded on human wisdom or on trust in human powers. This is a truth men must finally perceive by experience, and they must lament because they would not believe it.

40. Let him who would be a Christian learn to believe this. Let him practice and exhibit faith in all his affairs, bodily and spiritual, in his doing and his suffering, his living and his dying. Let him banish cares and anxious thoughts. Courageous and cheerful, let him cast them aside; not into a corner, as some vainly think to do, for when burdens are permitted to conceal themselves in the heart they are not really put away. But let the Christian cast his heart and its anxieties upon G.o.d. G.o.d is strong to bear and he can easily carry the burden. Besides, he has commanded that all this be put upon himself.

The more thou layest upon him, the more pleasing it is to him. And he gives thee the promise that he will carry thy cares for thee, and all things else that concern thee.

41. This is a grand promise, and a beautiful, golden saying, if men would only believe it. If a powerful ruler here on earth were to give such a promise, and were to demand that we let him have all the concern about gold and silver and the needs of this life, how cheerfully and contentedly would every one cling to such promise! But now a greater lord says all this, one who is almighty and truthful, who has power over the body and life, and who can and will give us everything we need, both temporal and eternal. We should have in all this, if we only believed it, half of heaven, yea, a perfect paradise on earth. For what is better and n.o.bler than a quiet, peaceful heart?

For this all men are striving and laboring. So have we been doing hitherto, running to and fro after it. Yet it is found nowhere except in G.o.d's word, which bids us cast our cares and burdens on G.o.d and thus seek peace and rest. It counsels us to throw upon him everything that threatens to oppress and worry us. G.o.d would not have anxiety dwell in our hearts, for it does not belong there; it is put there by the devil.

42. Therefore, a Christian, even though obliged to suffer all manner of adversity, temptation and misfortune, can cheerfully go forward and say: Dear Lord G.o.d, thou hast commanded me to believe, to teach, to govern and to act; this I will attempt in thy name, and I will commend to thee whatever may happen to me in the course of duty.

There you have a man who is equal to any task, and can do much good.

For he is freed from the greatest misfortune and has laid the heaviest weight upon G.o.d, whilst another man does nothing except fill his heart with anxiety and gloom. This other can apply himself to no good work. He becomes unfit both to do and to suffer. He is afraid of every trifle and, because of his vexation or impatience, can do nothing worth mentioning.

What is the world doing now? Princes, lords, counselors, citizens, and peasants--all want only power, honor, and wealth. None desires to render service. Everyone fears that this or the other thing might happen to him. Though the world never needed more careful rule than at the present time, lords and princes, simply because they are such, idly sit adorned with beautiful crowns, though they have received their trust from G.o.d to discharge their princely office. For the world must be governed, the youth must be educated, the wicked must be punished. But if thou desirest the honor only, and art not willing to step in the mire, to suffer people's displeasure, and through it all learn to trust G.o.d and for his sake do everything, thou art not worthy of the grace given for the accomplishment of a good and praiseworthy work. In punishment, resting under G.o.d's wrath, thou must remain unfit for every good work.

III. "Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom withstand stedfast in your faith."