G.o.d 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 Princ.i.p.ality of Luneburg.
Chapter I.
Jesus Christ, The Son Of G.o.d, Is Given To Us By Our Heavenly Father As Our Help Against The d.a.m.nable 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, d.a.m.nable, 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 G.o.d.
As our original disease was caused by the wrath, hatred, and envy of the devil (Gen. 3:1): so G.o.d, in tender compa.s.sion, 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, G.o.d 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 G.o.d. 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 trespa.s.ses 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 d.a.m.nation!
4. Thy mercy, O Lord, has made thee all our own, and put a t.i.tle 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 G.o.d! a good wholly appropriated to us, even our own peculiar good and treasure!
(_a_) Behold! beloved Christian, the wisdom of G.o.d! G.o.d 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 G.o.d-thy propitiation, against all thy trespa.s.ses-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 s.n.a.t.c.h 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 G.o.d 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?
(_b_) How canst thou have a more excellent, a more valuable present? It is a present of greater worth than thou thyself, than all mankind, and all the world besides. It is a present that infinitely surpa.s.ses all the sins, miseries, and calamities of the whole world. Christ hereby is all our own, both as to his divine and his human nature. It was by sin we had forfeited the richest of all treasures, the Sovereign Good, even G.o.d himself: and it is by Christ, that all is made up again, and G.o.d himself given to us as our property. And for this reason, Christ is called Immanuel (Isai. 7:14), (which being interpreted is, _G.o.d with us_), that in him we might have both a G.o.d and a Brother.
6. (_a_) Consider now, O Christian! what an immense, what an infinite good thou hast in Christ thy Redeemer, and to what spiritual benefits thou art ent.i.tled by him. If people were but better acquainted with the sources of this heavenly comfort, then no cross, no affliction, would seem any longer insupportable to them; because Christ would be all in all, and by his presence alleviate the miseries of this life. Christ himself is ours not only as a crucified Christ, but also as he is glorified, together with all the majesty that resides in him. "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ"s; and Christ is G.o.d"s."
1 Cor. 3:21-23.
(_b_) Alas! poor, miserable, accursed, and condemned sinners, that we by nature all are! How came we to be favored and honored with so high and inestimable a gift? For thou, O Lord Jesus, art to us-Jehovah our Righteousness-a Mediator between G.o.d and man-our everlasting Priest-the Christ of G.o.d-a Lamb without spot-our propitiatory oblation-the fulfilment of the law-the Desire of the patriarchs-the Inspirer of the prophets-the Master of the apostles-the teacher of the evangelists-the light of the confessors-the crown of the martyrs-the Praise of all the saints-the resurrection of the dead-the first-born from the dead-the glory of the blessed-the consolation of the mourners-the righteousness of sinners-the hope of the afflicted-the refuge of the miserable-the entertainer of strangers-the fellow-traveller of pilgrims-the way of them that were mistaken-the help to them who were forsaken-the strength of the weak-the health of the sick-the protector of the simple-the reward of the just-the flaming fire of charity-the Author of faith-the anchor of hope-the flower of humility-the rose of meekness-the root of all the virtues-the exemplar of patience-the enkindler of devotion-the incense of prayer-the tree of health-the fountain of blessedness-the bread of life-the Head of the church-the bridegroom of the soul-the precious pearl-the rock of salvation-the living stone-the heir of all things-the redemption of the world-the triumphant Conqueror of h.e.l.l-the Prince of Peace-the mighty lion of Judah-the father of the world to come-the guide to our heavenly country-the sun of righteousness-the morning star-the inextinguishable light of the celestial Jerusalem-the brightness of the everlasting glory-the unspotted mirror-the splendor of the divine majesty-the image of the paternal goodness-the treasure of wisdom-the abyss of eternity-the beginning without beginning-the word upholding all things-the life quickening all things-the light enlightening all things-the truth judging all things-the counsel moderating all things-the rule directing all things-the love sustaining all things-the whole comprehension of all that is good.
(_c_) This is the great and infinite gift, which G.o.d has so freely bestowed upon mortal men.
Chapter II.
The Manner In Which The Christian Should Apply And Appropriate To Himself The Consolation Noticed In Chapter I.
_The Son of man is come to seek and to save that which was lost._-LUKE 19:10.
The _first_ or chief foundation on which the Christian depends, when he derives consolation from the doctrines of the remission of sin, and of the merit of Christ, consists in the _universal_ extent of the divine _promises_; of which that mentioned above is not the least considerable.
For if Christ came to save those that are lost, who can possibly doubt, that he will also seek and save _thee_, since thou art of the number of the lost. It is also said, that G.o.d, "commandeth all men everywhere to repent; because he hath appointed a day, in the which he will judge the world in righteousness." Acts 17:30, 31. This argument is full of consolation. As if the apostle had said, Christ will judge the world; and _therefore_ G.o.d commandeth _all_ to repent, that all may escape the dreadful sentence of eternal d.a.m.nation. This is confirmed by St. Peter, who tells us, that G.o.d "is not willing that any should perish, but that all should come to repentance." 2 Peter 3:9. All which pa.s.sages plainly a.s.sert the universal grace of G.o.d, extending itself to _all_ men.
2. The _second_ foundation is the divine _oath_. In order that no room might be left to doubts and scruples in this grand article, G.o.d has confirmed the universal promise of grace with an _oath_. "As I live, saith the Lord G.o.d, I have no pleasure in the death of the wicked, but that he turn from his way and live: none of the sins that he hath committed, shall be mentioned unto him." Ezek. 33:11, 16. As if he had said, How can I delight in the death of a sinner, who am Life itself? Let but the wicked be converted, and he shall certainly live.-Behold! G.o.d desires sinners to be converted! And dost thou doubt, that thou, who art a sinner, art by G.o.d solicited to conversion? When the apostle explains this oath, he says, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." 1 Tim. 1:15. But if Christ came into the world with an intent to save sinners, thou art undoubtedly one of the number of those whom he came to save.
3. In order to show that the Lord will not retain the remembrance of sin, he hath no less than three times engaged his word. First, by the prophet Isaiah, "I, even I," says he, "am he that blotteth out thy transgressions for my own sake, and will not remember thy sins." Isa. 43:25. Secondly, by Jeremiah he hath thus expressed his mind: "This shall be the covenant: I will forgive their iniquity, and I will remember their sin no more." Jer.
31:33, 34. And, thirdly, by the prophet Ezekiel, "If the wicked," says he, "will turn from all his sins that he hath committed, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him." Ezek. 18:21, 22. This is the divine act of oblivion, solemnly declared in favor of all returning sinners, without exception.
4. Now the cause or reason why G.o.d promises that he will not remember sin any more, is no other than the all-sufficient satisfaction and reconciliation wrought by Christ. For whatever is entirely paid, yea, over and above paid, should be altogether buried in an everlasting oblivion.
Now, G.o.d being once perfectly reconciled and satisfied by the most holy and most complete sacrifice of Jesus Christ, he can no longer be angry, nor perpetuate the remembrance of our transgressions.
5. The same oath is repeated in the prophet Isaiah, "Look unto me," says the Lord, "and be ye saved, all the ends of the earth: I have sworn by myself; the word is gone out of my mouth in righteousness, and shall not return." Isa. 45:22, 23. Which oath, the Epistle to the Hebrews explains in this manner: "Wherein G.o.d, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for G.o.d to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: which hope we have as an anchor of the soul, both sure and steadfast." Heb. 6:17-19. That is, G.o.d, by his counsel and promise, having confirmed them with an oath, hath more than sufficiently sealed and established his gracious will; that so none might be discouraged.
6. The _third_ foundation is the eternal covenant of grace, which consists in the pardon of sin: "This shall be the covenant: I will forgive their iniquity, and I will remember their sin no more." Jer. 31:33, 34. And this covenant or testament, because confirmed by the death of Christ, is therefore everlasting. To the same purpose the Lord says by the prophet: "Neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee." Isa. 54:10. And again, "I will make an everlasting covenant with you, even the sure mercies of David" (i. e., Christ). Isa.
55:3. And Moses declares the same: "The Lord thy G.o.d is a merciful G.o.d: he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them." Deut. 4:31. And again we read: "He will ever be mindful of his covenant." Ps. 111:5. On which eternal covenant, that we might the more firmly rely, he hath renewed and established it with every one by Holy Baptism, which therefore is called "The answer (or covenant) of a good conscience towards G.o.d." 1 Peter 3:21.
For this end, Christ himself was baptized in Jordan, and thereby entered with us into this covenant. Matt. 3:13.
7. The _fourth_ foundation is the death of Christ, by which the covenant or testament of G.o.d was ratified. But if any ask, For whom did he die? St.
Paul answers, that "he died for ALL." 2 Cor. 5:14, 15. And St. John says, "He is the propitiation for the sins of the whole world." 1 John 2:2. So John the Baptist said: "Behold the Lamb of G.o.d, which taketh away the sin of the world." John 1:29. This, the apostle explains in the following comforting manner: "As by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon ALL men unto justification of life" (Rom. 5:18): where a comparison is made betwixt Christ and Adam. As if he had said, "Since the offence of Adam hath been so strong, as to make all men sinners; shall not the righteousness of Christ be far more powerful to make them righteous? If sin hath abounded, shall not grace much more abound?" The same apostle, having occasion to show that the merit of Christ is universal, and extends itself to all, thus reasons: "For there is one G.o.d, and one mediator between G.o.d and men, the man Christ Jesus; who gave himself a ransom for all." But if this be true, it also follows, "that G.o.d will have all men to be saved, and to come unto the knowledge of the truth." 1 Tim. 2:4-6. On all this Paul remarks, that G.o.d, by "Christ hath reconciled all things to himself, whether they be things in earth, or things in heaven." Col. 1:20.
And again: "G.o.d spared not his own SON, but delivered him up for us ALL."
Rom. 8:32. In this number, reckon also thyself, because "G.o.d is no respecter of persons." Acts 10:34. Since, therefore, Christ died for sinners, thou, who acknowledgest thyself to be one, must necessarily have an interest in his death, and in all the benefits purchased by it.
8. The _fifth_ foundation is the universal call, grounded upon the universal merit of Christ. The latter was exhibited for the sins of the whole world, and it was proper that it should be preached to all creatures. Matt. 9:13. Now since Christ declares: "I came not to call the righteous, but sinners to repentance" (Mark 16:15), it follows, that thou also, because thou art a sinner, art called. But called to what? To repentance. And why? That thou mayest obtain remission of sin, through faith. "It behooved," says the Lord, "that repentance and remission of sins should be preached in the name of Christ among all nations." Luke 24:46, 47. And the apostle affirms, that "the gospel was preached to every creature which is under heaven." Col. 1:23. But to what end did G.o.d cause it to be preached? Surely for no other end than that thereby faith might be kindled and established among men, according to that saying of the same apostle: "How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard?" Rom. 10:14.
Whenever, therefore, G.o.d calls us to repentance, far be it from us to think that G.o.d calls us in vain, or without a real design to save us.
Surely G.o.d does not deceive us: but in this serious affair he seriously calls upon us, that we may embrace his mercy, and accept the offer of grace. Hence he is also angry with those who make light of his supper, and disdain to come to his feast. Matt. 22:7. Whereas, to those who obey his call, through faith, he hath given his promise, full of heavenly comfort that "whosoever believeth in him, shall not perish, but have everlasting life." John 3:16. Nay, he hath graciously promised to preserve the same faith unto the end, even till the salvation of the soul, which is the end of faith, be secured. Phil. 1:6; 1 Pet. 1:9.
9. The _sixth_ foundation is the inward testimony of the divine Spirit in us, who seeks after righteousness, and seals us unto the day of redemption. Rom. 8:16; Eph. 4:30. This Spirit incessantly rouses and awakens the conscience. He reproves without intermission, convinces of sins, and sets them before thine eyes. He summons thee to repentance, calls thee inwardly in thy heart, strives with thee, and leaves nothing untried, in order to keep thee from every sin, and lead to thy conversion.
John 16:8. These things thou canst not conceal, though ever so desirous to do it. This witness of Christ in thee, is never silent: and though thou shouldst stop thine ears against him, yet shalt thou be compelled to hear him _inwardly_. And if thou shouldst desire to reject his summons, yet must thou feel the internal energy of his correction. All this is a convincing, strong, and unquestionable proof, that "G.o.d would have thee to be saved."
10. The _seventh_ foundation consists of the examples of sinners, whom G.o.d, upon their conversion, hath received into favor. Surely "there is none righteous," of himself, "no, not one." Rom. 3:10, 23. Not only David, Mana.s.seh (2 Chron. 33:11-13), Peter, Paul, Mary Magdalene, and Zaccheus; but "ALL of us are sinners, and come short of the glory of G.o.d." There is none innocent in his sight. Whatever favor G.o.d shows to one, the same he offers to all the rest; since he "is no respecter of persons." Acts 10:34.
We all are saved by grace, without any merit of our own, and all stand in need of a gracious pardon of sin: for, "if thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" (Ps. 130:3), and if thou enterest into judgment, "in thy sight shall no man living be justified." Ps. 143:2.
11. The _eighth_ foundation is, that the merit of Christ is not only sufficient, but even more than sufficient for the sins of all men, how numerous, great and heinous soever they may be. Why then shouldst thou exclude thyself, and refuse to share in the benefits of the ransom which Christ paid? Is it not infinitely greater than the sins of the whole world? For as thou art of the race of men, so thou canst apply to thyself that word of the Lord, "The Son of man is not come to destroy men"s lives, but to save them" (Luke 9:56): and that of St. Paul, "G.o.d was in Christ, reconciling the world unto himself" (2 Cor. 5:19): and again, that of St.
John, "He is the propitiation for the sins of the whole world" (1 John 2:2); that is, for all the sins of every man in particular.
12. A _ninth_ foundation is this, that the merit of Christ is an _infinite_ satisfaction, beyond all number, measure, and end; and it is so on account of the exalted Person that suffered, who is both G.o.d and man.
Why shouldst thou then limit the extent, number, measure, and bounds of merit so ample, and exclude thyself from it? So great, so high, and so extensive are the power and efficacy of that merit, that it would still prove a sufficient ransom if every man were guilty of the sins of the whole world. Nay, if there were as many worlds drowned in sin, as there are men that live on this earth, yet would the merit of Christ and his righteousness be large enough to cover all their sins. Cast not therefore away a mercy so universal, so full and every way abounding. This surely is that "depth of the sea, into which G.o.d hath cast all our sins." Mic. 7:19.
Hence the Psalmist says: "As the heaven is high above the earth, so great is his mercy towards them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us." Ps. 103:11, 12.
This is that "eternal redemption which is obtained for us." Heb. 9:12. The benefit of this complete redemption, is summed up by St. Paul: "It is G.o.d that justifieth. Who is he that condemneth? It is Christ that died," etc.
Rom. 8:33, 34.