True Christianity

26. The natural man not having so much as one spark left of this spiritual light, it cannot but be that all men must abide in their natural blindness, unless they be enlightened by God himself. This is that hereditary spiritual blindness, which utterly incapacitates us for the knowledge of such concerns as relate to the kingdom of God. But if it happen, as too often it does, that a man besides this, indulge in evil practices, then that spiritual blindness is followed still by another, even natural blindness, which produces mournful effects in the fallen soul. For by so prevailing a wickedness, that weak glimmering light which yet sparkles in man, and would reason him into outward honesty of life, is at last totally extinguished; and the soul is struck with utter blindness and darkness of heart, and must forever continue so, unless Christ enlightens it.

27. What art thou, then, O man, unless Christ by his Spirit regenerate thee, make thee a new creature, and transform thee into the image of God? This new creation, necessary as it is, is, however, only begun in this life, and must struggle under the weight of many infirmities. If thou dost but look into thyself, even after thou art become a new creature through the Holy Ghost, it will plainly appear that the image of God is but slightly delineated, and, as it were, shadowed out in thee. Dost thou not see, that faith, hope, charity, and the fear of the Lord, are as yet but weak, and hardly able to advance beyond the first principles of the Christian life? Dost thou not see how slender thy humility is, and how deeply the sin of distrust, pride, and impatience, is rooted in thy breast? Dost thou not find thy devotion weak and languid; and thy charity towards thy neighbor comparatively cold? How tender a spark of pure chastity remains in the heart; and how vast a fire of carnal desire burns within! How faint the one, how violent the other! How great still are thy self-love, self-honor, and interest, sins that lurk within, and do not always outwardly appear! And how fierce is the tide of evil concupiscence which flows in upon thee, and disturbs thy inward repose! Whence it follows, that to the very last moment of our lives, we must, by the Spirit of God, continually wrestle with the old Adam, and with the image of Satan. All this urges us incessantly to pray, sigh, and seek, till the Divine Spirit be bestowed upon us, in order to destroy the image of Satan daily, and to restore the image of God to us.

28. From all this, thou canst easily understand, O man! that thou art never to rely on thine own strength; but entirely to cleave to the grace of God, which alone is able to work all this in thy soul. All things are to be sought and obtained from and by Christ through faith. From Him thou art to receive divine knowledge and wisdom, against thy own blindness; his righteousness, against all thy unrighteousness; his holiness against all thy impurity; a full redemption, power, and victory, against death, hell, and the devil. From Christ thou must obtain remission of all thy sins, against the kingdom of sin and Satan, and against all the combined powers thereof; and, lastly, everlasting happiness, against all spiritual and bodily adversities and troubles. In this order, life eternal is to be derived from Christ. But of this, more shall be said in the Second Book of this volume.

Chapter XLII.

In This Concluding Chapter The Reasons For Adopting The Method Observed In Book I. Are Explained; The Duty Of Guarding Against Spiritual Pride Is Described, And The Truth Is Set Forth That True Spiritual Gifts Cannot Be Obtained Without Prayer

What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?– 1 Cor. 4:7.

I regard it as necessary, before I conclude this Book, to call the reader's attention to several points.

2. In this Book, repentance and its fruits, have, for various reasons, been explained at large, and in different ways. Most of the Chapters in this Book, accordingly, treat upon the fruits of true repentance; such as our renovation in Christ, the daily mortification of the flesh, the practice of self-denial, contempt of the world, the exercise of charity, etc. For therein we find the beginning and foundation of true Christianity, of a holy life, and of salvation itself, through true faith. So, too, no solid comfort can ever be tasted in the heart of man, unless he be thoroughly acquainted with the nature of Original Sin, that dreadful, mortal, and diabolical evil, which is like an infernal poison (ah, it is impossible sufficiently to describe and deplore it!) and has proved the seed of a multitude of fatal and pernicious fruits. All the books of comfort, and all the promises with which the Gospel abounds, afford no substantial consolation to a man, except he be first thoroughly humbled by a sense of his misery, and of that awful evil, Original Sin. Man, in this fallen state, is too apt to flatter himself, and to look for comfort, before a thorough search has been made into his own sinful condition, degeneracy, and apostasy from God. Nature is concerned for comfort more than for a cure.

3. But this is very preposterous, and altogether against the tenor of Scripture, and the method of salvation therein explained. Our Lord says, “The whole need not a physician, but they that are sick.” Matt. 9:12. No cure can be expected, no medicine can be prescribed, no comfort can be applied, nor can Christ himself, the great Physician of souls, be of any benefit at all, so long as a man, thinking himself well, is not sensible of those deep distempers that rage in his soul. Hence a true Christian's life consists in a daily crucifixion of the flesh, and of all its sinful propensities. O that every one might lay this earnestly to heart! No man can belong to Christ, or have a share in his merits, but he that regulates his life according to this rule. Now, such a soul shall not be left comfortless in the end; but, shall be refreshed with divine consolation. No sooner is a soul thoroughly humbled by a lively sense of inbred corruption, and the infectious influence it hath on all the actions, than it is raised again by those suitable grounds of comfort which the Gospel affords. In all this, the operation of the Divine Spirit, and man's meditation on the word of promise, concur, and bring over the soul to Christ, who is both willing and able to heal her, and to turn her mourning into permanent gladness. He who will enter upon this course of true and sincere repentance, must be careful, at the same time, not to be shaken by the foolish judgment which this impious world will be apt to pass upon the whole design of true Christianity. Let the profane worldling think ever so much of his own natural parts and wisdom, it is certain that he is altogether blind in the things of the Spirit of God, and most ignorant. And though he may exercise his reasoning faculty on things that are far above his reach and capacity, yet while he has no knowledge of the wretchedness of his own nature, and of those spiritual diseases that spring from it, he continues an utter stranger to spiritual concerns. He does not understand what Adam and Christ are, or how Adam is to die, and Christ to live in us again. And as he disdains to learn what he knows not, he must forever remain in darkness and ignorance. Nor will he ever be able in that state to obtain any insight into the grounds and properties of true repentance, faith in Christ, and the new birth, wherein true Christianity consists, and whereby he might be rescued from everlasting ruin.

4. The next thing which I would mention at the close of this Book, and which thou art carefully to avoid, is the sin of spiritual pride, after God has begun to implant in thee, by his grace, spiritual gifts, new virtues, new habits of mind, and new knowledge. See that thou ascribe these attainments not to thy own power, wisdom, or industry, but to the grace of God. Carefully avoid taking up thy rest in those virtues and good dispositions that are formed within thee; and never confide in them as means of thy justification before God. For as they are yet marked by various defects and imperfections, so they can never pass for the perfect righteousness of God. Never seek thy own honor and glory by the gifts which God has been pleased to bestow upon thee. On the contrary, use them with humility and fear, divesting thyself of all selfish designs, and returning all thou hast unto Him, who is the true Disposer and Author thereof. Do not say in thy heart: “I have now a strong faith, fervent charity, much knowledge, many gifts;” for these suggestions are the tares, which the enemy of thy soul sows among the wheat while thou sleepest.

For, (a) none of these gifts are thine, but God's only, without whose illumination and all-quickening power, thou art but a lifeless lump of clay. These gifts are no more thine, than the light and heat of the sun are the earth's, which is warmed and penetrated by them. Thou art, at the best, but the casket to hold the jewels; and the glory of these no more belongs to thee, than the lustre of a precious stone belongs to the box in which it is kept. Is it not, therefore, great folly to boast of the goods of another, which are laid up in thee?

(b) Thou art to consider, that, as the lord of a treasure may lodge his treasure wherever he pleases, and remove it as he thinks fit; so God, in like manner, may deposit his heavenly treasure in thee, and take it away again, as he sees proper. Him, therefore, thou oughtest to fear with holy reverence, and at the same time carefully beware of spiritual pride and presumption: for this would issue in the inevitable loss of the celestial jewel committed to thy trust. “Be not high-minded, but fear.” Rom. 11:20.

(c) Thou art, further, to consider, that the righteous God will call thee to an exact account of all he has intrusted to thy care. The more thou hast received, the more will he require at thy hands.

(d) In the midst of all thy gifts, do not think that thou hast received all that the Lord has in store for his children. Ah! beloved Christian! be thy attainments ever so high and excellent, they are hardly the beginning; there is yet much which thou lackest.

(e) Seriously consider, that no good and perfect gifts are obtained or preserved except by prayer: for every good and perfect gift descendeth from God. James 1:17. Whatever thou seemest to possess without this, is but a lifeless shadow, a seed bearing no fruit, but withering away. For without prayer, no heavenly gift can descend into the heart of man. The reader is desired to peruse what is said on the subject of Prayer in the Second Book of this Work. There are two things which thou must chiefly regard in thy prayers and application to the Lord: first, That the Image of Satan be destroyed in thee; as unbelief, pride, covetousness, lust, wrath, etc.; secondly, That the Image of God be restored in thee; in which are contained faith, love, hope, humility, patience, meekness, and the fear of the Lord. These two, that is, the destruction of the satanic, and the restoration of the divine image, are illustrated in the Lord's Prayer. This prayer makes both against thee, and for thee. If the name of God alone is to be hallowed, then thy name must be debased and thy haughtiness be pulled down. If the kingdom of God shall come, then certainly the devil's kingdom must be overthrown in thee. If thou desirest that the will of God should be done, then truly thine own must be renounced.

These are the two parts into which any useful prayer-book or method of prayer may be fitly digested; an order which is clearly exhibited in the prayer of our Lord, so far as it respects those heavenly and eternal benefits and gifts which we are directed to seek. Nay, in the Lord's Prayer, all the treasures both for soul and body, and all the things which we need both for this life and that which is to come, are summed up. And there is no question, but that the Father in heaven, according to his paternal compassion, will readily grant, what the Son of his love has so strongly commanded us to ask.

Book II

Preface To The Second Book

As in nature, my dear Christian reader, the destruction of one thing is the production of another; even so is it in a true Christian life. The old, carnal man must be destroyed and pass away, that so the new spiritual man may be produced in his place. And as our carnal life is directly contrary to the holy life of Christ (which in the preceding Book is sufficiently declared); it is absolutely needful that we renounce this carnal life, before we can attain the spiritual life of Christ, or follow him in those steps which he has been pleased to leave us. Thus, for instance, thou must put an end to thy pride, before thou canst be truly humble; thou must cease from wrath, before thou canst possess the virtue of meekness. And this is the reason why the spiritual Christian's life ought to proceed from true repentance. This is also the design and substance of the preceding Book, as plainly appears both from the order in which the chapters are arranged, and from the Conclusion appended to the whole Book.

2. Since, however, there will be occasion to treat of the doctrine of repentance in some chapters of this Second Book, I shall now give some account of the whole method into which this Book is digested. As the main design of the First Book was to lay open the nature of Original Sin, and the deadly influence which it has upon all our actions; so it is but fit that the Second Book should begin with Jesus Christ, that everlasting wellspring of man's salvation, in whom alone we find help and a remedy against the destructive poison of Original Sin, and against that flood of calamities and miseries which thence proceeds. All this on man's side, is effected by faith, apprehending that salvation which is merited by Christ. This matter is explained in the first three chapters of this Book. As, however, that faith which leads the soul to this fountain, and draws thence effects so excellent and good, also brings forth living and sound fruits; the next three chapters (IV-VI), are spent in describing the same more at large. But, even as the fruits of righteousness and of the Spirit are to grow up in us and wax strong, so must the fruits of the flesh, in proportion, decay and decrease. And this is the daily, effectual, and unfeigned repentance, wherein a Christian ought constantly to be employed, if ever the flesh be mortified, and the Spirit be restored to dominion. It was, therefore, judged expedient, to give here a clear description of the difference betwixt the flesh and the Spirit, and of the properties of a daily repentance. Here consult Chapters VII-X. But inasmuch as from this habitual repentance, and the mortification of the old man (the life of a true Christian being nothing else but a constant crucifixion of the flesh), the new man is daily to come forth, it is impossible to find a more perfect pattern, than that which our Lord Jesus Christ himself has left us. And for this reason, the life of Christ ought to be a mirror unto us, in which to view ourselves and him; and by beholding him, to embrace the more freely his poverty and reproach, his contempt and sorrow, his cross and passion, his agony and death. And this holy life of Christ is the death of the flesh, and is accompanied with the exercise of prayer, love, and humility. This is set forth at large in Chapters XI-XXV.

3. Thus are the humility and lowliness of Christ a true ladder of ascension for a penitent soul; by means of which we ascend into the heart of God, as of a loving Father, and calmly repose in his paternal affection. It is the human nature of Christ with which we begin our spiritual life, and rising up higher and higher, arrive at last at his divine nature. It is then that we contemplate in Christ the heart of our Father in heaven. It is then that we behold him as the sublime, the everlasting, essential, and infinite Good; we behold him as the immeasurable omnipotence, as the unfathomable mercy, the unsearchable wisdom, the purest holiness, the unspotted and endless righteousness, the most perfect goodness, the noblest beauty, the most perfect graciousness, and, at last, as the most joyful salvation. These points, as they chiefly make up Christian contemplation, so they are explained in Chapters XXVI-XXXIII. But because no one can ever arrive at this state without prayer, hence the ensuing ten Chapters (XXXIV-XLIII), treat upon the nature of prayer, and the exercise of divine praise. And since this life, grounded on maxims of sound and unfeigned religion, will soon be attended with crosses and tribulations, there follow fifteen Chapters (XLIV-LVIII), wherein are considered the cross of Christians, and the virtue of patience, the practice of which is thereby exceedingly promoted. To all this, something is added of the nature and conquest of those deep spiritual temptations, with which Satan harasses those that adhere to the Lord, and who endeavor to be faithful to the end.

God grant that we may all be true followers of Christ, not ashamed of his holy life; but follow the Lamb whithersoever he goeth, and be led at last to the living fountains of waters, where the Lord will wipe away all tears from our eyes! Amen.

JOHN ARNDT,

General Superintendent in the Principality of Lüneburg.

Chapter I.

Jesus Christ, The Son Of God, Is Given To Us By Our Heavenly Father As Our Help Against The Damnable And Deadly Poison Of Original Sin, And The Pernicious Fruits Thereof, As Well As A Protector Against All The Calamities And Evils Both Of The Body And The Soul

With joy shall ye draw water out of the wells of salvation.– Isa. 12:3.

As our distemper is exceedingly great, mortal, damnable, and out of the power of any creature to remove; therefore it is needful that we should have a remedy proportioned to the disease; a high, a divine, an everlasting, remedy and help, entirely derived from the pure mercy of God. As our original disease was caused by the wrath, hatred, and envy of the devil (Gen. 3:1): so God, in tender compassion, was moved to heal the mortal wound of our sin by his infinite mercy. And as Satan had used his utmost endeavors and subtlety, in order to infect, slay, and condemn us, God was pleased, in his infinite wisdom, to give us his beloved Son, in order to restore us to that life, happiness, and salvation which we had lost. Hence he has made the precious blood of Christ to be the grand restorative of our nature, and the cleanser from all the contagion of sin. He hath given us his quickening flesh, to be our bread of life; his holy wounds, as a sovereign balsam to heal our wounded condition; and his precious death, to be an abolition of our death, both temporal and eternal. 1 John 1:7; Acts 20:28; John 6:32, etc.; Isa. 53:5; 25:8.

2. But so disabled, so weak, and undone, is fallen man, that he cannot so much as apply this precious medicine even when it is freely offered: so little health, so much weakness is there in him. Nay, we even, by nature, strive against our cure, and reject the remedy which should help us. – Wherefore, O Lord, unless thou shouldst draw me after thee (Cant. 1:4), and, as a faithful physician, administer to me what thou hast ordered, the best prescriptions will avail me nothing. Take me, therefore, entirely into thine own hands, and trust me not to myself. If I be left to myself, the eternal ruin of my soul will be my lot. Therefore “turn thou me, and I shall be turned: heal me, O Lord, and I shall be healed; for thou art my praise.” Jer. 31:18; 17:14. As long as thou keepest back thy mercy, and hidest thy face from my sorrow, I shall remain in a diseased condition. Ps. 30:3. Whilst thou forbearest to quicken me, I am tied down by the chains of death. Therefore I cry with David, “I am poor and needy; make haste unto me, O God. Thou art my help, and my deliverer; O Lord, make no tarrying.” Ps. 70:5.

3. O blessed Lord! shall not thy mercy be strong enough to raise a sick soul from her languishing illness? a soul that is not able to raise herself? Wilt thou not condescend to come to me, since it is not possible that I should come to thee? Didst thou not love me, even before I had so much as a thought of loving thee again? Thy mercy is so prevailing and so strong, that it has even overcome thyself. Was it not mercy that nailed thee to the cross, and gave thee up to death? What is so strong as to encounter and conquer thee, if it be not the strength of thy own mercy? What has might sufficient to apprehend thee, and to bind and conduct thee to death, but thy love only, wherewith thou hast loved and quickened us, when we were dead in trespasses and sins? Eph. 2:1. For thou wouldst thyself undergo the pangs of death, rather than suffer us to be forever bound over to death and eternal damnation!

4. Thy mercy, O Lord, has made thee all our own, and put a title to all thy merits into our hands. When thou becamest a tender infant, it was wholly for our sakes, unto whom thou art “born a child.” Isa. 9:6. When thou wast made an offering for our sins, and when thou wast slain as an innocent lamb on the cross, it was to give up thyself unto us, and freely to impart unto us all things beside. O excellent gift of God! a good wholly appropriated to us, even our own peculiar good and treasure!

(a) Behold! beloved Christian, the wisdom of God! God has by means of this everlasting good made himself our own property, that he might thereby in return make us his own. For having purchased us “with a price,” we are no longer our own, but his who hath bought us. 1 Cor. 6:19, 20. For whosoever receives so excellent a gift, receives also the Giver himself, from whom it proceeds. And again, whosoever possesses any good as his own, he makes it his own to all intents and purposes, and to the best advantage he can. Thus, likewise, is Christ become thy own and proper good. Thou canst apply him in such a manner, as to obtain by him everlasting life and salvation.

(b) Christ is become the true medicine of thy soul, to restore thee – thy meat and thy drink, to refresh thee – thy fountain of life, to quench thy thirst – thy light, in darkness – thy joy, in sadness – thine advocate, against thy accusers – wisdom, against thy folly – righteousness, against thy sin – sanctification, against thy unworthiness – redemption, against thy bondage – the mercy-seat, against the judgment-seat – the throne of grace, against thy condemnation – thy absolution, against thy fearful sentence – thy peace and rest, against an evil conscience – thy victory, against all thine enemies – thy champion, against all thy persecutors – the bridegroom of thy soul, against all rivals – thy mediator, against the wrath of God – thy propitiation, against all thy trespasses – thy strength, against thy weakness – thy way, against thy wandering – thy truth, against lying and vanity – thy life, against death. He is thy counsel, when thou hast none to advise thee – thy power, in the midst of thine infirmities – thy Everlasting Father, when thou art forsaken and fatherless – thy Prince of Peace, against the adversary – thy ransom, against thy debt – thy crown of glory, against thy reproach – thy teacher, against thy ignorance – thy Judge, against thy oppressor – thy King, to destroy the kingdom of Satan – thine everlasting High Priest, to intercede for thee.

5. (a) Consider now, O Christian, what an excellent gift the Lord Jesus Christ is. Let it be thy daily prayer and supplication to make a true saving use of all those heavenly benefits, and to improve all the offices of Christ to the end for which they are designed. If he be thy Medicine (Matt. 9:12), fear not but thou shalt be healed: since he is thy Bread (John 6:51), thy soul shall be filled. Is he to thee a Fountain of Life (Isai. 12:3), then truly thou shalt thirst no more. Is he to thee a Light (John 8:12), then thou shalt remain no longer in darkness. Is he thy Joy (Luke 2:10), what then shall afflict thee? Is he the Advocate (1 John 2:1) that pleads thy cause, what adversary shall cast thee? Is he thy Truth, who shall deceive thee? Is he thy Way, who shall make thee to err? Is he thy Life (John 14:6), who shall slay thee? Is he thy Wisdom, who shall seduce thee? Is he thy Righteousness, who shall condemn thee? Is he thy Sanctification, who shall reject thee? Is he thy Redemption, who shall imprison thee? 1 Cor. 1:30. Is he thy Peace (Eph. 2:14), who can disturb thee? Is he thy Mercy-Seat (Rom. 3:25), who can arraign thee? Is he thy Throne of Grace (Heb. 4:16), who can give sentence against thee? Is he thy Discharge and Absolution (Colos. 2:14), who then dares impeach thee? Is he the Champion and the Captain of thy Salvation (Heb. 2:10), who shall be able to stand against thee? Is he thy Bridegroom (John 3:29), who then shall snatch thee from him? Is he thy Ransom (1 Tim. 2:6), who will arrest thee? Is he thy Crown of Glory (Heb. 2:7), who then shall reproach thee? Is he thy Master (John 13:13), and Teacher, who then shall correct thee? If he be thy Judge (2 Thess. 1:9), who shall oppress thee? If he be thy Propitiation (1 John 2:2), who shall accuse thee? If he be thy Mediator (1 Tim. 2:5), who shall set God against thee? If he be thy Advocate (1 John 2:1), who shall prosecute thee? Is he thy Immanuel (Isai. 7:14), who shall be against thee? Is he thy King (John 12:15), who shall expel thee out of his kingdom? Is he thy High Priest (Heb. 7:25), who can refuse his intercession and sacrifice? Is he thy Saviour (Matt. 1:21), who shall destroy thee?