§ 21. It consisted principally of the matter which he had introduced in a course of practical sermons previously delivered by him on week-days. It attracted great attention, and was rapidly circulated throughout Germany. The modest and retiring author, without expecting such a result, at once became a celebrity. Nevertheless, new trials now commenced. An envious feeling seems to have been engendered in the hearts of several of his colleagues in the “ministerium” of the city, when they noticed the honor which the author had undesignedly gained. Perhaps, too, the controversial spirit of the times, and the jealousy of good men respecting the faith, which was assailed on all sides – by Papists, Calvinists, Unitarians, fanatics, etc., – may have led them to scrutinize the book with too suspicious eyes. All held firmly to the Gospel doctrine of Justification by faith alone, without works. Now, when they found that Arndt insisted with such earnestness on the evidences of faith, as furnished by a holy life, they were morbidly affected, and apprehended that the doctrine of justification by faith alone, which their bitter enemies, the Papists, denounced, had not been guarded with sufficient care by Arndt. Other expressions, again, which they did not interpret impartially, led them to fear that he was introducing mysticism and other morbid religious systems into the Church. The reproaches which he was compelled to hear, deterred him for some time from fulfilling his promise of adding three other “Books” to Book I. The complete work may be regarded as consisting of Four Books, as published in 1609. At a considerably later period a fifth, and then a sixth book, were added. The former was designed as an explanation and recapitulation of the Four Books, and the latter, consisting in part of letters addressed to various eminent theologians, besides having the same object in view, was intended also to defend the doctrinal and ethical positions assumed in the Four Books. As they partake of the nature of an appendix, and refer, to some extent, to misunderstandings belonging to an earlier age, the Latin versions omit them, and this example was followed by the English translator.
§ 22. Arndt was freed from the unpleasant relations in which he stood to his colleagues in Brunswick, in which city he had spent about ten years, by a call which he received in 1608 to enter a new field of labor in Eisleben. This city, which, as in the days of Luther (who was born and baptized, and who also died there), still belonged to the territory of the Counts of Mansfeld, is at present incorporated with the kingdom of Prussia (Province of Saxony). It was here that Arndt ventured to publish the whole of the Four Books of his “True Christianity.” In this new position, his admirable character and spirit were justly appreciated alike by his patrons, the Counts of Mansfeld, by his colleagues, and by the people. The fidelity with which he remained at his post during the prevalence of an epidemic that carried off many of the inhabitants, his self-sacrificing spirit in the discharge of his pastoral duties, and his judicious course as an assessor of the local consistory, demonstrated the true nobility of his soul – the spirit of the divine Redeemer. However, even though his relations with all who surrounded him were of the most friendly character, he did not remain longer than about two years and a half in Eisleben. He had been repeatedly invited to assume important charges, which he declined to accept; for while he had often found opponents, his great personal merit, his eminent services, both as a preacher of the Gospel and as an author of devotional works, and his godly spirit, had secured for him the respect, confidence, and love of the whole religious public. Duke George of Brunswick-Lüneburg, who at that time resided in Celle (Zelle), invited him, in the year 1611, to accept the two offices of court-preacher and of General Superintendent of ecclesiastical affairs in the principalities of Brunswick and Lüneburg. (Celle was subsequently attached to the kingdom of Hanover, but has, in the most recent times, been absorbed, with the contiguous territories, by Prussia.) The Count of Mansfeld very reluctantly consented to Arndt's removal; the latter, however, believed that it had become his duty to enter the wide and inviting field of labor which Providence had opened to him. The reigning duke, who was deeply interested in the welfare of the Lutheran Church, judiciously and vigorously sustained his new court-preacher in all his labors. The latter, in addition to his ordinary pastoral duties, visited the congregations of the whole territory, introduced various ecclesiastical reforms, and continued till his death, which occurred May 11, 1621, to enjoy the divine blessing himself, and to be a blessing to all whom his influence reached. If he was born during a stormy period, and lived in an age of controversies which wounded his soul, he was, nevertheless, like Luther, very happy in being permitted to terminate his labors precisely at the time when he was called away. For, as Luther closed his eyes in peace during the year which preceded the disastrous battle of Mühlberg (April 24, 1547), so Arndt fell asleep soon after the Thirty Years' War began, before the world saw those horrors which language fails to describe in their awful extent. He had contracted a disease of the throat, which was subsequently aggravated by a violent fever; and his exhausted frame at length yielded to the assault of disease. He sent for his friend and brother, the Rev. William Storch, early in the morning of May 9. After being placed on a chair, he humbly made a general confession of his sins, declared once more that he adhered as heretofore to the pure doctrine of God's word and rejected every error, and then, with all the cheerfulness of Christian faith, received the Lord's Supper. Dr. Morris, in the work referred to, in a note above, quotes from his authorities the following: “Mr. Storch then addressed him (in language similar to that which Dr. Jonas used in speaking to the dying Luther) as follows: ‘I do not doubt, that as you have never entertained any doctrine contrary to God's word, but have always continued firm and steadfast in the pure, unadulterated word, the Scriptures of the prophets and apostles, the Augsburg Confession, and other Symbolical Books of the Lutheran Church, and most heartily and sincerely despised and rejected all contrary doctrines, so you will also by God's grace maintain to the end the same doctrines and faith which you have publicly preached and professed.’ Arndt replied several times, in a weak but intelligible voice, most decisively, ‘Yes, yes, that I will, even to the end.’ ” On the 11th of May he began to sink rapidly, but was still able to repeat many of his favorite texts, such as Ps. 143:2, and John 5:24. After having slept a short time, he awoke, looked upward, and exclaimed with a comparatively loud voice: “We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” John 1:14. His wife asked him when he had seen that “glory.” He replied: “I saw it just now. O what a glory it is! It is the glory which eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive of. This is the glory which I saw.” – When he heard the clock striking at eight in the evening, he asked what the hour was. When it struck again, he repeated the question. On being told that it was striking nine, he said: “Now I have overcome all.” These were the last words of this “good soldier of Jesus Christ.” 2 Tim. 2:3. He lay perfectly still until after midnight, when he breathed his last. God had given him a peaceful death. The serenity of his soul in his last hours seemed to linger on his features, even after the spirit had departed.
§ 23. Two dukes of Brunswick-Lüneburg followed him to the grave (May 15th), as a testimony of their sense of the great worth of their revered spiritual guide. The text of the funeral sermon, delivered by Rev. Mr. Storch, consisted of the words, “I have fought a good fight,” etc. 2 Tim. 4:7, 8. His remains were deposited in the church at Celle. The tomb exhibits the following inscription:
Qui Jesum vidit, qui mundum et daemona vicit,
Arndius in scriptis vivit ovatque suis.
(That is: Arndt, who saw Jesus, and conquered the world and the devil, lives and triumphs in his writings.)
§ 24. Nothing could be more unjust than any charge affecting the purity of the faith of Arndt as a Lutheran Christian. His general orthodoxy was always readily admitted; a few unreasonable and prejudiced men, however, who suspected that mysticism and other errors were concealed in the “True Christianity,” although the existence of such matter could not be established, nevertheless alleged, with a certain morbid feeling, that Arndt did not adopt the entire creed of the Lutheran Church, as set forth in “all her symbolical books.” This circumstance accounts for the frequency and earnestness with which he declares his unconditional acceptance of, and hearty belief in, all the details of the Lutheran faith. Thus the reader will find, at the close of the Preface to Book I., an emphatic declaration of his recognition of the doctrines of all the Symbolical Books, the names of which he enumerates in full. See, also, the conclusion of Book II., and the conclusion of the Preface to Book IV., where similar declarations occur. He repeats them in his Preface to Book VI., where he employs the following language: “My dear reader, inasmuch as our holy Christian faith, the pure evangelical doctrine, has, for about one hundred years, been elucidated, purified, and sufficiently explained, in accordance with the rule of the holy Word of God, and also been cleansed from many errors through the means of two glorious and praiseworthy confessions of faith, namely, the Augsburg Confession, and the Formula of Concord, which have hitherto been, and still continue to be, my own confession of faith; and, inasmuch as some have, at the same time, uttered complaints respecting the ungodly manner of life of the present world, with which the Christian faith cannot coexist; therefore, I wrote, some years ago, Four Books on True Christianity, in which I have depicted the internal, and, also, the external Christian life. For although the pure doctrine is the foremost point of true Christianity, I have, nevertheless, not wished to treat of it in a special manner, as this has been copiously and superabundantly done by others, and is still daily done; and I have taken only the Christian life as my subject.” This Book VI. appeared somewhat less than a year before his death, and gives special prominence to the last of the Lutheran confessions of faith – the Formula of Concord – in which the doctrines concerning the Person of Christ, the Lord's Supper, etc., are set forth in all their details; he thus repeats anew his cordial acceptance of the doctrines contained therein. In a letter of thanks addressed to Dr. Mentzer, of Giessen (Book VI., Part II., Letter 7), he expressly rejects the serious doctrinal errors of Schwenkfeldt respecting the Scriptures, the Person of Christ, the two Sacraments, etc., and adds: “These errors have been publicly condemned and rejected, partly in the Augsburg Confession, and partly in the Formula of Concord, after the pure doctrine was firmly established.” He concurs, of course, in the condemnation of such errors. – In Letter 8, of the same Book, addressed to Dr. Piscator, of Jena, he says: “I call on the great God, the Searcher of hearts, as my witness, that it was not in my mind, in anything which I have written, to depart from the true religion of the Augsburg Confession and the Formula of Concord, and that I had no intention to disseminate erroneous opinions, much less to defend any which conflicted with the Symbolical Books of our Church.”
§ 25. On his death-bed he repeated anew, as we have seen, that he continued, as heretofore, to adhere faithfully to the pure evangelical doctrine. In the two copies of his last will and testament, of the years 1610 and 1616, he solemnly declares that he had always held with full consciousness and understanding the doctrines of the Augsburg Confession and the Formula of Concord, and never departed from their contents either in his public teaching or his private views, that he never would adopt any other faith, and that he prayed that the grace of God might sustain him in this frame of mind until his last hour should come. The singularly emphatic manner in which, on every appropriate occasion – and many of such occurred – he declared his sincere belief in the peculiar and distinctive doctrines of the Lutheran Church, in all their details, as set forth in her Symbolical Books, by no means proceeded from a narrow-minded sectarian feeling. “Christ is all, and in all” (Col. 3:11) – these apostolic words indicate the spirit of Arndt's religion. He could not sympathize with the Papist, who robs Christ of the glory which belongs exclusively to his atoning work – not with the Unitarian, who attempts to dethrone Him – not with the fanatic, who, even when honest, is misguided by passion and spiritual pride – not with the unbeliever, who flees from the shame of the cross – not even with his Reformed fellow-Christians, whose merits he readily acknowledged, but whose rejection of the Lutheran doctrine respecting the Person of Christ and the Lord's Supper, as set forth especially in the Formula of Concord, grieved his soul. He had found the precious Gospel truth, which constituted his life, to be identical with the creed of his Church, and with that creed alone, in all its glorious fulness. He could not consent to sacrifice one jot or one tittle of the Augsburg Confession, nor could he assign to it an isolated position, even though Zwingli and his associates readily adopted it, with the single exception of Article X. Nor did his heart or his conscience allow him to ignore the other Lutheran Symbols. The Augsburg Confession undoubtedly contained the pure truth of the Gospel, without any admixture of errors; but, owing to the circumstances and the times in which it originated, when it was the great object of Luther and his associates to justify their course in withdrawing from antichristian Rome, it confined itself to those principles which were then specially debated. Hence Calvin, who differed so widely on some points from the fully developed Lutheran creed, readily adopted and subscribed it at Strasburg. – The Apology, or Vindication of the Augsburg Confession, set forth, among others, the cardinal doctrine of the Lutheran faith, namely, Justification by faith alone, with extraordinary power and purity. Its full, lucid, and strictly scriptural character has never been successfully controverted. For this very reason the Apology was rejected by Papists, as it now is practically by Rationalists and others who depend on human merit, and are unwilling to give all honor to the Saviour alone. – The Smalcald Articles, which Luther prepared in order to set forth the points on which no Protestant or Bible Christian could make any concession to Popery, are also offensive to Papists, to Rationalists, and to the unbelieving and impenitent generally, as they contain the pure evangelical truth, which humbles man, while it exalts God. —The Two Catechisms (the Large and the Small) furnish materials for popular instruction in revealed truth, which have never been equalled by other manuals, in their adaptation to the object, their fulness, and their purity. Hence, a friend of divine truth, like Arndt, who took so deep an interest in the religious education of the young, could not do otherwise than regard them as of inestimable value. An enemy of the truth would naturally disavow them. – The Formula of Concord– the last of the series of Lutheran Confessions of Faith, and the one which Arndt appears to have prized most highly – was intended, as we have shown above, to determine various important points involved in the controversies which had arisen in the bosom of the Lutheran Church before or at the time when he was born. The very circumstance that this Symbol was demanded by the exigencies of the Church, demonstrates that the Augsburg Confession was not originally designed to be a full and complete confession of faith, but only a statement of points discussed during the infancy of the Reformation. While it excludes every error which might dishonor God, and confirm the impenitent sinner in his evil course, it completes the previous Symbols, and forms with them an undivided and harmonious whole, exhibiting with brilliancy, power, and spotless purity the Person of the God-Man, Jesus Christ, and glorifies God alone. A confession of faith which so unreservedly unveils the fearful character of Original Sin, while it so fully explains and establishes the true doctrine of the Lord's Supper, would naturally be unwelcome to an impenitent heart; whereas, the devout Arndt found nothing in it but animating and heavenly truth. Hence he desired to be regarded as simply an Evangelical Lutheran Christian, – an adherent of the Formula of Concord.
§ 26. Religion assumed an unusually attractive and beautiful form in Arndt, and is strikingly shadowed forth in his “True Christianity;” this work is an admirable portraiture of his inner man. He was naturally of a grave, but not by any means of an unsocial or gloomy disposition; he would not otherwise have been styled “the Fenelon of Protestantism.” Dr. Wildenhahn, whose charming work (entitled Johannes Arndt) embodies strictly accurate historical notices, and derives only subordinate matter, such as incidents in domestic life, conversations, etc., from analogy and a fruitful imagination, exhibits him in the true light, as an affectionate husband, a cheerful companion, a generous and self-sacrificing friend of the sick and the poor – in short, as a model in all the relations of life. There is no exaggeration in this language. He possessed great firmness of character; indeed, a truly heroic spirit dwelt in him. He manifested this trait on many trying occasions – not only when he preferred poverty and exile to a denial of a single Gospel truth or Lutheran usage, but also in many other scenes of conflict. The ravages of the pestilence could not alarm his heroic soul; the open and violent denunciations of enemies he always encountered in the spirit of Him who said: “If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?” (John 18:23.) There was a certain calmness or gentleness in his manner of treating his enemies, which, combined with his earnestness and candor in repelling their calumnies, invariably subdued them. Love – love, not to the amiable and good, or to the poor and sorrowing alone, but also to his enemies – was too often and too variously manifested, to leave the spectator in doubt respecting its true source – a genuine faith in Christ, and deep, ardent love to Him. In truth, it is here that the peculiar type of his religion is seen; he lived more in heaven than on earth. The sacerdotal prayer of Christ (John, Chap. 17) was an unfailing source of light, of hope, of peace and joy to his soul. Expressions like these, “As thou, Father, art in me, and I in thee, that they also may be one in us” (ver. 21) – “I in them, and thou in me, etc.” (ver. 23), and language like that of Paul: “Christ in you, etc.” (Col. 1:27), furnished him virtually with the formula: “Christ in me, and I in Christ.” Such was his faith in Christ, and such was his love to Him, that he was always calm and hopeful. Hence features appeared in his religious character which his worldly-minded contemporaries could not fully appreciate; they were formed by two different series of Gospel doctrines, which cannot come in conflict, but which relate to two entirely different objects – Christ, the Saviour, and fallen man. No one more sincerely embraced the doctrine of Original Sin, as held by the Lutheran Church, than Arndt did; of this his writings furnish the evidence. His own searching self-examination, constantly maintained in the light of Scripture, revealed to him the utter corruption of his own heart by nature; he found nothing in himself but sin. He was conscious that he could do nothing without Christ, and deeply felt that grace – nothing but grace – could renew his nature, and save him. These convictions induced him to insist with such earnestness, in his Four Books, on the true and genuine repentance of the sinner. At the same time, there was nothing like sternness, gloom, or despondency connected with his sincere and profound self-abasement. For he received with equal strength of faith another series of truths – he believed with all his heart that “after the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life.” Tit. 3:4-7. Here a new tide of emotions flowed through his soul. Wonder, joy, gratitude, love, took possession of him. His large heart was full of happiness that the lost could be found and saved – that “where sin abounded, grace did much more abound.” Rom. 5:20. And now, when these two distinct principles appear in him in their practical union, the type of his religion is clearly developed. He was grave and earnest, humble, and free from all confidence in himself, for he was “by nature a child of wrath.” Eph. 2:3. But, on the other hand, God had, in pity and in love, given him a Saviour, engrafted him in that Saviour through Holy Baptism, bestowed on him the fulness of grace, and invited him, as a repentant, believing, pardoned child of Adam, to enter heaven. If sin abounded through the first Adam, grace did, through the second Adam (1 Cor. 15:45), much more abound. His writings, therefore, now assume a very cheerful character —love is the prevailing theme. Nothing morose appears in them – sorrow for sin and repentance – faith in Christ and love to him, are his soul-inspiring themes, and a cheerful spirit, a sense of fervent, joyful gratitude to God, a heavenly calm, pervade alike his heart and its language as uttered in the “True Christianity.”
§ 27. The essential features of vital godliness are always the same; yet “there are diversities of gifts, but the same Spirit.” 1 Cor. 12:4. Paul insists on faith; John, on love. Luther's religion was, like that of Arndt, earnest, and yet cheerful. Both were enabled by their personal experience to understand the nature of these Christian virtues, and also the distinction between them. Luther dwells with wonderful power on faith. Arndt delights to speak of God's love. There is something very beautiful in these different developments of true godliness in the servants of Christ, while the influences of the same divine Spirit controls them alike.
§ 28. It would be an error to suppose that the whole world had risen up in arms against Arndt, after he had assumed his position as an humble and devout Christian. Vast numbers received his First Book on True Christianity with gratitude and joy. It enlightened their minds; it controlled the conscience; it diffused the warmth of life through their souls; and they thanked God that such a book, so full of love, had been given to the world. A comparatively small number of men rose up against him. Certain individuals, such as his colleague, Denecke, a co-pastor of the same congregation in Brunswick, were, no doubt, influenced by envy and personal dislike. But others who opposed him, were by no means governed solely by unworthy personal considerations. Some of them were so much concerned about “questions and strifes of words” (1 Tim. 6:4), that they overlooked and misconceived the heavenly-mindedness of Arndt. Others, who did him injustice, were led astray by the infelicity of the times. We have already referred to the disastrous influences of the mysticism and fanaticism which, in addition to other corruptions of the true faith, had appeared about, and after, the period of the birth of Arndt. For instance, the Swiss physician, Paracelsus (who died as a Roman Catholic in 1541), had published various fantastic and mystical writings, in which he professed that he understood both mundane and supermundane mysteries. Now a certain Lutheran pastor in Saxony, named Weigel, who died in 1588, and who had been confessedly a man of an upright walk and conversation, had yielded to a tendency to the mysticism and theosophy of Paracelsus. He was thus led theoretically to undervalue the doctrines of the church, and to represent them as merely allegorical forms, involving truths not known to ordinary men. The natural results of his theory, if its folly had not been exposed, would unquestionably have seriously affected the authority of the written Word. Before his writings were published, a friend had communicated to Arndt a short extract from them, which contained none of his errors; the author's name had been withheld. Arndt, in his innocence, inserted the passage in his book, and was thus burdened with the odium of all the Weigelian errors; but he was subsequently released from all censure, and his freedom from anything like the mysticism of Weigel was generally conceded.
§ 29. Another ground of the charge of mysticism which his opponents advanced, was found in his repeated references in the “True Christianity” to Tauler. Here, too, Arndt made a brilliant defence, by quoting the great Luther as his authority. The latter had obtained possession of a manuscript without a title or an author's name, which deeply interested him. It dwelt entirely on the communion of the soul with God, and on kindred topics. Luther, whose godliness was healthy and sound, was so much charmed with the work, that he published a part of it at Wittenberg in 1516, and prefixed the title: “A spiritual, noble little work, explaining the distinction between the old and the new man; showing, also, who are the children of Adam and the children of God, and how Adam must die in us, and Christ live in us.” During the course of the next year he published the whole work, with an extended Preface of his own, and adopted the title: “A German Theology”; this general title it has since retained. It was received with unbounded favor, and circulated rapidly throughout Europe, for instance, in three English, seven Latin, four French, etc., translations, besides numerous editions of the original German. It was supposed to have been written by Tauler, a very devout man, who was born in the year 1290. His religious tendencies led him, like Luther, to enter a monastery. The sermons and other writings which he left behind, while their general character assign to him a place among those who are denominated “Mystics,” nevertheless abound in holy and devout aspirations, and were dictated by a spirit that sought and found peace in the grace of God alone. – Arndt entertained the opinion that the “German Theology” was a production of his pen, and so represents the case in his “True Christianity.” It is now, however, generally conceded, in consequence of an allusion in the work itself to Tauler as a religious teacher of an earlier day, that another person, belonging to a later period, was the writer; his name is still involved in impenetrable darkness. – So, too, it is by no means certain that Thomas á Kempis (born in 1380), was the author of the popular book “On the Imitation of Christ,” of which more than two thousand editions in the original language, more than one thousand in French, besides innumerable others in German, English, etc., have been published. The historical arguments, adduced chiefly by French writers, intended to support the claims of the eminent Gerson (born in 1363), as the author, although not entirely conclusive, are still possessed of great weight. – Arndt incidentally remarks in a brief statement respecting the “German Theology,” that his copy, printed at Wittenberg in 1520, contained simply the remark that the book had been written by a devout priest of the city of Frankfort, for devotional purposes, but the author's name was withheld. If Luther sanctioned the publication of the “German Theology,” Arndt could calmly listen to those who censured him for adopting a similar course. Those extracts at least, which he furnishes in the “True Christianity,” are, unquestionably, evangelical and truly edifying.
§ 30. It will, perhaps, gratify the reader to observe the skill with which Wildenhahn, to whom we have already referred, illustrates the childlike simplicity of Arndt's character, by combining fiction with truth. During his Brunswick pastorate, the City Council of Halberstadt sent him an urgent call to become the successor of the deceased Rev. D. Sachse, as pastor of the church of St. Martin in that city. After he had consulted with his intelligent wife, who, like himself, was anxious to withdraw to any spot where peace could be found, he resolved to accept the call; and, in accordance with custom and law, applied to the Brunswick City Council for letters of honorable dismission. When the question was to be decided, Arndt appeared in the presence of the burgomaster, Kale, the syndic, Dr. Roerhand, and other members of the Council, and renewed his request. These details are historically true. Wildenhahn now subjoins the following: “Tell me honestly,” said the syndic to him, “have you really, as you allege, taken no steps whatever, in order to obtain this call from Halberstadt?” “Not a single step,” said Arndt, in a solemn manner, with his right hand on his heart, “the whole is altogether and exclusively a work of God.” But at the moment when he pronounced this solemn declaration, it became evident to those who were present, that a sudden thought had startled him; he changed color; he began to tremble; he suddenly covered his eyes with his left hand. Then, with a voice betraying deep emotion, he added: “Gentlemen, I have borne false witness! I really did do something to obtain this call.” “Ah!” said Kale quickly, delighted, as it seemed, to find an opportunity for displaying his official dignity, “You did? Pray, tell us what it was.” “I prayed to the blessed Lord with tears, that he would assign to me some other spot in his vineyard, no matter how insignificant, if I could only there preach his word in peace.” “And was that all?” inquired the burgomaster, much surprised, and speaking in more gentle tones. “That was all,” replied Arndt, “and this is true, as God lives! But, doubtless, I erred here, in impatiently attempting to dictate to God, etc.” Such simplicity of character, such perfect ingenuousness, such a wonderful freedom from artifice and disguise, completely disarmed the members of the Council. They now understood better than previously the artlessness and spirituality of the man before them, and, after that scene, they accorded to him entire esteem and confidence.