True Christianity. Arndt Johann

therefore, this true knowledge of God is attained, by which God offers himself, as it were, to be touched and tasted by the soul, according to that Psalm, “O taste and see that the Lord is good” (Ps. 34:8); it is impossible that a sincere repentance should not immediately ensue; that is, a real renovation of the mind, and reformation of the life. For, from a sense and knowledge of the divine Omnipotence, proceeds humility; since he must necessarily submit himself unto the mighty hand of God, who has perceived its irresistible power and energy. From the experience of the divine mercy arises charity to our neighbor; for no man can be uncharitable who has ever been affected by a sense of the divine compassion. Who can refuse to lend to his neighbor, that considers that God, from pure mercy, has bestowed himself upon us? From the long-suffering of God, proceeds great patience towards our neighbor; so that were it possible that a true Christian could be killed seven times a day, and as many times be restored to life again, yet would he always freely forgive his murderer, and this on account of the boundless mercy of God conferred upon himself. From the divine justice flows the knowledge of sin, as the prophet teaches us: “Righteousness belongeth unto thee, O Lord, but unto us confusion of faces.” Dan. 9:7. “Enter not into judgment with thy servant, for in thy sight shall no man living be justified.” Ps. 143:2. “If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?” Ps. 130:3. From the knowledge of the truth of God, flow fidelity and candor towards our neighbor; and all fraud, deceit, lying, and other such sinister practices, are, in consequence, freely abandoned. The sincere Christian reasons thus with himself: “God forbid that I should deal deceitfully with my neighbor; for then I should offend the truth of God, which is God himself; since he has dealt so faithfully with me, it would be the blackest impiety were I to act otherwise by my neighbor.” The consideration of the eternal divine wisdom produces the fear of God. For whoever knows God to be the Searcher of hearts, viewing the most secret recesses, must necessarily dread the eyes of the divine majesty. “He that planted the ear, shall he not hear? He that formed the eye, shall he not see?” Ps. 94:9. Therefore, “Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? Or shall the thing framed, say of him that framed it, He had no understanding?” Isa. 29:15, 16; see also Jer. 23:24, and 32:19.

      11. From the true knowledge of God, arise the knowledge of sin, and consequent repentance. This repentance brings renovation of mind, and renovation of mind is accompanied with amendment of life. And this knowledge, together with those things that attend it, makes up the other part of the inward worship of God; and it is that sacred fire which, by the appointment of God, is to be used with the sacrifices, lest his wrath should be kindled against us, and we be consumed by the fire of his vengeance.

      12. The injunction of God to the priests, not to drink wine or strong drink when they were about to enter the tabernacle (Lev. 10:9), is an illustration of this repentance; and in a spiritual sense, it extends itself to all Christians. For if we would enter into the tabernacle of God, even into life everlasting, it is necessary that we should abstain from the lusts of the world and of the flesh, and from all that tends to bring the spirit in bondage to the body. For the love of the world, the love of pleasure, pride, and other vices, are like palatable wine, by which the power of the soul and spirit is clouded, and at last brought under subjection to the flesh. Man, so subjected, is restrained from entering into the tabernacle of God; that is, he cannot arrive at the knowledge and the sanctuary of God; consequently he is deprived of that discerning faculty, which distinguishes between things sacred and profane, clean and unclean; so that he understands nothing of divine and heavenly operations, and therefore is unfit to instruct those in sound doctrine who are committed to his care. His understanding and thoughts are not enlightened from above; but being overcome with the wine of worldly lust, are eventually involved in gross darkness. This repentance, contrition, and grief for sin, and this true faith in Christ, are followed by the knowledge of grace and remission of sin; which, as it proceeds from the merit of Christ only, so the benefit of this merit can be claimed by no man without repentance. Repentance was therefore necessary, even to the thief upon the cross, that his sin being first remitted, he might accompany Christ into paradise. And that his repentance proceeded from a heart affected with a holy contrition, appears from the reproof which he gave his companion: “Dost not thou fear God? We receive the due reward of our deeds; but this man hath done nothing amiss” (Luke 23:40), and from the request he addressed to Christ: “Lord, remember me when thou comest into thy kingdom.” Verse 24. These are most undeniable proofs of a contrite heart, embracing Christ and his merits by faith.

      13. This gracious absolution from sin, which is apprehended in faith by a penitent heart, supplies all those defects under which we labor: but it is entirely the effect of the death and blood of Christ. All our offences are as completely annulled by his abundant satisfaction, as if they had never been committed. The merit of Christ is of that extent and power, that David exclaims: “Purge me with hyssop, and I shall be clean: wash me, and I shall be (not only as white, but even) whiter than snow.” Psal. 51:7.

      14. Hence also it is, that God is said to mention the sin no more when the sinner returns to his duty. Ezek. 18:22; 33:16. For whatever is fully and completely paid for, yea, blotted out too, must of necessity be buried in eternal oblivion. Isa. 43:25. But conversion must go before remission, according to the order proposed by the prophet himself: “Wash ye, make you clean, put away the evil of your doings from before mine eyes; cease to do evil. Come now and let us reason together: Though your sins be as scarlet, they shall be as white as snow.” Isa. 1:16. As if he had said: “Ye who require your sins to be forgiven, according to my covenant and promise, come forward and call me to an account. I do not indeed deny, that I promised you remission of sins; but it was on no other terms than that you should first repent. Where is your repentance? where is your true and living faith? If you have these, all is well! It shall not be my fault, if your sins (though as crimson in grain, though so deeply dyed, that neither heaven nor earth can blot them out), be not wholly pardoned and made whiter than snow.” Repentance, therefore, is the true confession of sin; and if you have this in yourself, namely, sorrow for sin mixed with faith, be assured, that Christ, by virtue of his death and blood, will entirely forgive you your sins. This blood, as it is shed for us, so it cries to God in heaven, and procures a full remission of sin.

      15. When a man is thoroughly affected with this sense of sin, he hastens in spirit to those cities of refuge, of which three, Bezer, Ramoth, and Golan, were set apart on this side Jordan, by Moses, being appointed by him, in order that he who had inadvertently killed his neighbor, might flee unto them and be preserved. Deut. 4:41-43.

      16. And, alas! O Lord, how often have we inadvertently slain our neighbor with thoughts, words, hatred, envy, anger, revenge, and unmercifulness! Let us, therefore, fly upon the wings of faith and repentance, to the sanctuary of the grace of God, and to the merit and cross of Christ. No sooner do we arrive there, but we are safe; nor will the avenger measure to us again with that measure with which we served our neighbor. For by those cities of refuge, Christ Jesus is signified and represented. He is the true Bezer, that is, a fenced tower, according to that saying of Solomon: “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.” Prov. 18:10. He also is the true Ramoth, which signifies exalted: for Christ is the Most High (Isa. 52:13; 57:15), “And at the name of Jesus, every knee shall bow, of things in heaven, and things in earth, and things under the earth.” Phil. 2:10. Nor have we any other Golan besides him; which, as the word imports, is a heap or multitude, a storehouse of all manner of celestial gifts. Hence, we read in the Psalms: “With the Lord there is mercy; and with him is plenteous redemption.” Psal. 130:7. And in the epistle to the Romans: “The Lord is rich unto all that call upon him.” Rom. 10:12.

      17. And this is the third part of inward, spiritual, and true worship, arising from the knowledge of God. This knowledge is also the source of repentance, as repentance is of remission of sins, and each rests on an experimental knowledge of God, as on a proper foundation to sustain it.

      18. Thus is the letter of the law of Moses changed into spirit, or into an inward, holy, and new life; and its sacrifices