2ND EASTER DAY

In Christ dear Christian friends.

Not only the Christian religion but also other religions teach that there is an eternal life. Hazy ideas and surmises almost all nations have of it. (Hades.) Several pagan philosophers have clearly taught about a happy immortality, and. in Mohammedanism the doctrine of a heaven of joy to come is a chief teaching. In two ways all the other religions differ on this point, from the Christian religion. First, all the, other religions cannot give a living certainty about eternal life. If they want to point to nature, how everything is rejuvenated, we, on the other hand, also see in it the picture of destruction and annihilation. For from nature many so-called scientists have drawn the conclusion that everything disappears. If one were to rely upon God's righteousness for the hope of eternal life, we dare never forget that the righteous God is not obligated to us; or upon God's goodness, supposing that God would never have,

created us if he had not created us for eternal life, this also does not give any certainty. Nothing but the resurrection of Christ from the dead makes us certain in the hope of eternal life. It gives doubt no chance to arise. This is a proof from experience which the universal religions of all men should have, which even the simplest child can comprehend.

The other religions differ in a second way. They point to another way to eternal life than the Christian way. All the religions of the world, all philosophers, all teachings discovered by human wisdom say that one must himself merit a joyful future in the life to come by his wisdom, virtue, piety, by his inner worth, etc. If this were the true teaching, of what avail would even the most lovely ideals of that world be? Then this teaching could never be comforting, lovely, and sweet. For who can believe that he has done so many works that he deserves heaven because of them? Who would dare to offer God his virtues as a fully valid purchase price for an eternal inexpressible blessedness? My friends, if I would have to end my discussion of eternal life with this, you will and would have to end this festival in sorrow, for you would think: the prospect of eternal life is so glorious indeed, but miserable, Weak man that I am, I a sinner can never reach this blessed goal. But happy are we! God's Word shows us a way to eternal life which even the weakest can go; it shows us a means by which even the most miserable and deeply fallen sinner can still be delivered and be saved. And this means is faith. Now, my friends, who knows how close eternity is to us! Let us, therefore, try to learn to know the means better by which our eternity will some day be a blessed one.

The text. Acts 10:34-41.

This text induces me for our last festival meditation to present to you:

FAITH IN THE RESURRECTED AS THE ONLY MEANS FOR RECEIVING ETERNAL LIFE

I. That Faith is the only Means,

II. WhatThis Saving Faith Really is and how One Attains it.

I.

Indeed, there are few passages of Holy Scripture which are so often falsely expounded and misused than the opening words of our text. Peter says, "Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him." Vv. 34,35. These words are usually cited as striking proof by those who want to prove that one can be saved in any religion and with any faith and that in the matter of salvation it really does not depend upon faith but upon works, upon doing what is right. But that this is going contrary to the sense of the apostle is proven first by countless other passages of Holy Writ. For what does Scripture say in other places? With one voice it testifies to us that not works but faith saves. Heb 11:6, "But without faith it is impossible to please him, for he that cometh to God must believe that he is." Mk 16:16, "He that believeth and is baptized," etc. The same apostle who speaks in our text says in Acts 4, "Neither is there salvation," etc. And Christ himself says in Jn 14, "I am the Way;" etc., and in Jn 8:24, "If ye believe not that I am he, ye shall die in your sins," and Paul in Eph 2:8, "By grace are ye saved, through faith; and that not of yourselves; it is a gift of God, not of works, lest any man should boast." Is this evidence not as clear as the sun? In the same sermon from which our text is taken Peter says, "To him give all the prophets witness," etc. Even if we could not arrive at the meaning of the words of our text, we see from thousands of other passages that it could not possibly have the sense which which God's enemies give to it.

However, let us ponder the passage itself more closely. The apostle says, "In every nation;" hence, he does not 3ay: in every religion. Where in general is that stated? Moreover, the apostle says, "He that feareth him." What does that mean? Does that mean the true. God or a false one? The true God is the Father of our Lord Jesus Christ. And who fears God? He who knows that he has to be afraid of him, who, therefore, does not trust himself to stand before him with his own righteousness. However, the apostle continues, "And worketh righteousness." And who works righteousness? St. Paul says, "Whatsoever is not of faith is sin." Rom 14:23c. Faith in Christ must cover those stains with which even our best works are spotted. The sense of our passage will become even more clear when we ponder the circumstances under which the apostle uttered this passage.

Cornelius was a gentile, but he lived among the Jews and feared the true God who was revealed in the Old Testament. He differed from the believing Israelite only in that he still had not received the sacrament of circumcision which at first had been given only to the Jews. He; was an upright Israelite, in spirit. Only one thing had not yet been revealed to him, namely that Jesus Christ was the promised Messiah.

Peter himself had not at that time received the' revelation that the heathen also should be invitedinto the kingdom of Christ. This revelation the apostle now received. . One day when Cornelius was praying, an angel appeared to him, commanding him to fetch Peter to give him further instruction. Peter also had a divine vision by which he should be led to perceive that the heathen should also be heirs of the promise. Suddenly he saw, etc. Peter was concerned as to what this vision might mean. And as he reflected upon it, there came a messenger who called him to Cornelius. And, assured by God's Spirit, Peter went along to Cornelius in the firm conviction: the Lord himself was sending him. At Cornelius' Peter found a fair gathering but the entire congregation of hearers was only heathen. When he saw how eagerly they desired to hear God's Word, we read that he opened his mouth, etc. Hence, what does Peter want to say with this? Nothing else than this: That God wants to exclude none from that salvation which Christ has won, for Christ came into the world not only for the Jews but also for the heathen.

Therefore, how greatly they err. who want to conclude from Peter's words that faith is not necessary to receive salvation, since, on' the contrary, the apostle wants to say that God wants to save everyone through faith! Now what this saving faith is and how one receives it is shown us in the second part of our Epistle.

II.

Not a few have been greatly astonished that faith alone saves. They ask: Then one can live as he wishes? Just as long as one believes he will be saved? However, they err greatly, because they regard faith as something entirely different from what it really is. A powerless thought in our head, is not at all faith. True faith is a divine work in us which changes us and gives us a new birth from God and makes us entirely different persons in heart, mind, spirit, and all powers, as Luther writes in the preface to the Letter to the Romans. True, faith is a living trust in God's grace, such a firm confidence, that one loses his body and life in its behalf, that one is so certain as if God himself had said to us from heaven that we should be saved. This we see .in all of those whose faith we read about in God's Word.

The: question now arises: How does one attain such a faith? No person can give this faith to himself. That we believe is God's work. However, God gives

it in this way: First, he tries to bring a person to despair of himself, so that he perceives that he must be lost if God would not have mercy on him. If a person arrives at this point, he indeed thinks that he is undone; now, however, he stands before the gates of grace which open to him. He hears the Gospel in an entirely different way than before. He regards it as the most important and most blessed message. It becomes his Paradise, heaven, comfort, light, power.

Now my friends, has that already happened in your hearts? Do you deceive yourself in regard to your salvation? Perhaps many now say: I am afraid of deceiving myself; I indeed know that I am a sinner; I also seek my comfort alone in Christ; but I am so unfaithful. Blessed are you if you perceive this misery; then you should not flee from Christ but cling the more firmly to him.

Oh, may none of us close this festival without having received the confidence: I also believe in the Resurrected. Let us therefore cry to him: We come, oh Jesus, not by our own power . . . You are the Author and Finisher . . . Oh, have mercy on us! Amen.