Chapter 24

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 municipal 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 godly 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 entitled 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 God 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 God and the name of Christ. And such is the case when God in wrath turns away his eyes from the world to punish its ingratitude. 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, assured that his perfect faithfulness cares for and protects us from the devil and the gates of hell. 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 lusts, 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 God 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 God, 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 God. 17 Honor all men. Love the brotherhood. Fear God. 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 God 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 God.

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 God, they who in time past were not God'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 God 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 God, 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 lusts 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 God--than as an earthly one wherein they should know only happiness, figuring as wealthy farmers, citizens, noblemen, counts and lords. The sum of the world's goods should be theirs, and all the gentiles their vassals. 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 noblemen 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 God 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 assigned 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 God wills, yet be prepared to take up their journey when these things pass, 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."

9. Christians should be aware of their citizenship in a better country, that they may rightly adapt themselves to this world. Let them not occupy the present life as if intending to remain in it; nor as do the monks, who flee responsibility, avoiding civil office and trying to run out of the world. For Peter says rather that we are not to escape our fellows and live each for himself, but to remain in our several conditions in life, united with other mortals as God has bound us, and serving one another. At the same time, we are to regard this life as a journey through a country where we have no citizenship--where we are not at home; to think of ourselves as travelers or pilgrims occupying for a night the same inn, eating and drinking there and then leaving the place.

10. Let not the occupants of the humbler stations--servants and subjects--grumble: "Why should I vex myself with unpleasant household tasks, with farm work or heavy labor? This life is not my home anyway, and I may as well have it better. Therefore, I will abandon my station and enjoy myself; the monks and priests have, in their stations, withdrawn themselves from the world and yet drunk deeply, satisfying fleshly lusts." No, this is not the right way. If you are unwilling to put up with your lot, as the guest in a tavern and among strangers must do, you also may not eat and drink.

Similarly, they who are favored with loftier positions in life may not, upon this authority, abandon themselves to the idea of living in the sheer idleness and lustful pleasure their more favored station permits, as if they were to be here always. Let them reason thus: "This life, it is true, is transitory--a voyage, a pilgrimage, leading to our actual fatherland. But since it is God's will that everyone should serve his fellows here in his respective station, in the office committed to him, we will do whatever is enjoined upon us. We will serve our subjects, our neighbors, our wives and children so long as we can; we would not relax our service even if we knew we had to depart this very hour and leave all earthly things. For, God be praised, had we to die now we would know where we belong, where our home is. While we are here, however, on the way, it is ours to fulfill the obligations of our earthly citizenship. Therefore, we will live with our fellows in obedience to the law of our abiding-place, even unto the hour wherein we must cross the threshold outward, that we may depart in honor, leaving no occasion for complaint."

11. Thus, mark you, should every Christian conduct himself here on earth, according to Peter. In the first place, he should know where is his real home, his fatherland. We learn this through faith in Christ, whereby we become children of God, heirs of eternal life, citizens of heaven. Accordingly, we sing: "Now we pray thee, Holy Spirit, for true faith," etc., when we depart home from this wretchedness. This sentiment accords beautifully with the text here where Peter calls us "sojourners and pilgrims"--wayfarers in earthly wretchedness, desiring home and casting our thoughts beyond the gates of our sojourning-place. Second, though we must suffer this wretched condition in a foreign land, we are under obligation to render every honor to the host and to respect the inn, making the best of whatever may befall us.

12. The prophet Jeremiah found it necessary to give admonition of this sort to his wretched Jewish countrymen in Babylon who longed unspeakably to be home again and almost despaired because of having so long to suffer misery among strangers when many of their brethren were at home. Other prophets had encouraged them with the promise of soon being returned. Consequently many of them ceased to till the land and neglected to provide for a livelihood. To these Jeremiah writes (ch. 29, 10): "Ye must have patience, for ye are not so soon to return--not till seventy years be accomplished." Meanwhile, though in wretchedness and captivity, they were to do as he bids in verses 5-7: "Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them. Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters: and multiply ye there, and be not diminished. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto Jehovah for it; for in the peace thereof shall ye have peace."

That there in their misery they should build houses and make themselves citizens of Babylon, should marry and rear children--yes, give their children in marriage--as if they were to remain there permanently--this injunction of the prophet was altogether disagreeable and annoying to them. And still more offensive was the command to pray for the city and kingdom wherein they were captives. Much rather would they have prayed for liberation; for, influenced by the other prophets, they hoped to return home the following year.

13. Now, how was it with them? The godly, faithful ones had reason to hope and trust in release and a return to their own kingdom. Surely there was no pleasure, no joy, for them in their present miserable condition, as in Psalm 137 they testify and complain by the rivers of Babylon. There they cried and wept and had not an hour of enjoyment when they thought of home. The long seventy years their hearts continually stood at the gate ready to depart, so that they had no inclination whatever to build houses, to cultivate farms, to make gardens, to take wives and rear children. Nevertheless, the prophet bids them meet all the requirements of citizens of that country; and more than that, to pray for their hosts in the same spirit in which they would pray for their neighbors and fellow-citizens, asking God for peace and prosperity upon the city.

CHRISTIANS SUBJECTS OF TWO KINGDOMS.

14. So, too, Christians are subjects of two kingdoms--they have experience of two kinds of life. Here on earth where the world has its home and its heavenly kingdom, we surely are not citizens. According to Paul (Phil 3, 20), "our conversation"--our citizenship--"is with Christ in heaven"; that is, in yonder life, the life we await. As the Jews hoped to be released from Babylon, we hope to be released from this present life and to go where we shall be lordly citizens forever. But being obliged to continue in this wretched state--our Babylon--so long as God wills, we should do as the Jews were commanded to do--mingle with other mortals, eat and drink, make homes, till the soil, fill civil offices and show good will toward our fellows, even praying for them, until the hour arrives for us to depart unto our home.

15. He who is guided by these facts, who comprehends the distinction between the kingdom of heaven and the kingdom of the world, will know how to resist successfully all classes of fanatics. For these latter paint this life in a terrible aspect. They want to run out of the world entirely, and are unwilling to associate with anyone; or they proceed to disturb civil regulations and to overthrow all order; or again, as with the Pope, they interfere in secular rule, desiring temporal authority, wholly under the name and color of Christianity.

Having as Christians forgiveness of sins, and being now people of God, children of his kingdom, citizens no longer of Babylon but of heaven, let us know that during the period of our sojourn here among strangers, it is ours to live righteously, honorably and chastely, to further civil and domestic peace and to lend counsel and aid to benefit even the wicked and ungrateful, meanwhile constantly striving after our inheritance and keeping in mind the kingdom whither we are bound.

16. In short, a Christian must be one who, as Paul says (1 Cor 7, 29-31), uses this world as not abusing it, who buys and possesses as though he possessed not, who has wife and children as though he had them not and who builds as though not building. How is it possible to reconcile these seeming inconsistencies? By making the Christian faith distinct from the faith of the Jews and Turks--yes, of the Papists even: by accepting the fact that the Christian's attitude toward this earthly life is the attitude of the guest; that in such capacity is he to build, to buy, to have dealings and hold intercourse with his fellows, to join them in all temporal affairs--a guest who respects his host's wishes, the laws of the realm and of the city and the customs of the inn, but at the same time the Christian refrains from attesting his satisfaction with this life as if he intended to remain here and hoped for nothing better. Thus will the Christian pass through every temporal event in the right way--having every possession as though not having it, using and yet not cleaving to it; not so occupied with the temporal as to lose the eternal, but leaving behind--forgetting--the former while striving after the latter as the goal set before him.

17. Therefore, they who presume to run out of the world by going into the desert or the wilderness; who, unwilling to occupy the inn but finding it indispensable nevertheless, must become their own hosts--these are great and unreasonable fools. Surely they must eat and drink and have clothing and shelter. With these things they cannot dispense, even if they can withdraw from all society. Nor is their action forsaking and fleeing the world, as they imagine it to be. Whatever your station and condition, whatever your occupation in life, of necessity you must be somewhere on earth while mortal life is yours. Nor has God separated you from men; he has placed you in society. Each individual is created and born for the sake of other individuals. But observe, wherever you are and whatever your station, you are, I say, to flee the world.

HOW TO ESCAPE THE WORLD.