The third act of faith.

Herman Witsius has written:

“That which follows this assent is the love of the truth thus known and acknowledged; and this is the third act of faith, of which the apostle speaks, 2 Thes. ii. 10. For since there is a clear manifestation of the glory of God, in saving truths, not only as he is true in his testimony, but also as his wisdom, holiness, justice, power, and other perfections shine forth therein, it is not possible but the believing soul, viewing these amiable perfections of the deity in those truths, should break out into a flame of love to exult in them and glorify God. Hence the believer is said to give glory to God, Rom. iv. 20. and to love his praise (glory), John xii. 43. Above all, the soul is delighted with the fundamental truth concerning Christ. Loves it as an inestimable treasure, and as a pearl of great price; it is precious to believers, 1 Pet. ii. 7. yea, most precious. It is indeed true, that love strictly speaking, is distinguished from faith; yet the acts of both virtues, or graces, are so interwoven with one another, that we can neither explain nor exercise faith without some acts of love interfering; such as is also that of which we now treat…”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 380-381)

The second act of faith.

Herman Witsius has written:

“To this knowledge must be joined assent, which is the second act of faith, whereby a person receives and acknowledges as truth those things which he knows, receiving the testimony of God, and thus setting to his seal, that God is true, John iii. 33. This assent is principally founded on the infallible veracity of God, who testifies of himself and of his Son, 1 John v. 9, 10. On which testimony revealed in scripture, and shedding forth all around the rays of its divinity, the believer relies with no less safety than if he had been actually present at the revelation of these things. For when the soul, enlightened by the Spirit, discerns those divine truths, and in them a certain excellent theoprepy, or beauty worthy of God, and a most wise and inseparable connection of the whole, it cannot but assent to a truth that forces itself upon him with so many arguments, and as securely admit what it thus knows, for certain, as if it had seen it with its own eyes, or handled it with its own hands, or had been taken up into the third heavens, and heard it immediately from God’s own mouth. Whatever the lust of the flesh may murmur, whatever vain sophists may quibble and object, though perhaps the soul may not be able to answer or solve all objections, yet it persists in the acknowledgment of this truth, which it saw too clearly, and heard too certainly, as it were from the mouth of God, ever to suffer itself to be drawn away from it by any sophistical reasonings whatever: “For, I have not followed, says the believing soul, cunningly devised fables, when I believed the power and coming of our Lord Jesus Christ, but in the Spirit was eye witness of his majesty, and heard his voice from heaven,” 2 Pet. i. 16, 18. And thus faith is accompanied with [greek], substance, and [greek], evidence, Heb. xi. 1. and [greek], full persuasion or assurance, Rom. iv. 21. It will not be unprofitable to consider a little the meaning of these words.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 377-378)

The first act of faith.

Herman Witsius has written:

“The fist thing which faith either comprehends or presupposes, is the knowledge of the thing to be believed. This appears in opposition to Popish triflers, I. From express passages of scripture, which so speak concerning faith as manifestly to intimate, that knowledge is included in its very notion and exercise, Isa. liii. 11. John xvii. 3. compared with Heb. ii. 4. John vi. 69. 2 Tim. i. 3. II. From the nature of faith itself, which, as it doubtless means an assent given to a truth revealed by God, necessarily presupposes the knowledge of these tow things. (1.) That God has revealed something. (2.) What that is to which assent is given, as a thing divinely revealed. For it is absurd to say, that a person assents to any truth which he is entirely ignorant of, and concerning which he knows of no testimony extant worthy of credit. III. From the manner in which faith is produce in the elect; which is done externally by preaching and hearing of the Gospel, Rom. x. 27. revealing that which ought to be believed, with the demonstration of the truth to every man’s conscience, 2 Cor. iv. 2. and internally by the teaching of God the Father, John vi. 45. If therefore faith be generated in the heart by a teaching both external and internal, it must of necessity consist in knowledge: for knowledge is the proper and immediate effect of such instruction. IV. From the consequence annexed, which is confession and apologia [greek], or giving an answer, Rom. x. 9, 10. 1 Pet. iii. 15. But it is impossible, that this should be with knowledge. Hilary said well, “For none can speak what he knows not; nor believe what he cannot speak.” ...

“Moreover those things which are necessary to be known by the person who would believe, are in general, the divinity of the scriptures, into which faith must be ultimately resolved; more especially, those things which regard the obtaining of salvation in Christ; which may summarily be reduced to these three heads: 1st. To know, that by sin thou art estranged from the life of God, and art come short of the glory of God, Rom. iii. 23. That it is not possible, that either thou thyself, or an angel from heaven, or any creature in the world, nay, or all the creatures in the universe, can extricate thee from the abyss of misery, and restore thee to a state of happiness. 2dly. That thou shouldst know Christ this Lord to be full of grace and truth, John i. 14. who is that only name given under heaven, whereby we can be save, Acts. iv. 1. and in the knowledge of whom consists eternal life, John xvii. 3. 3dly. That thou shouldst know, that, in order to thy obtaining salvation in Christ, it is necessary that thou be united to Christ, by the Spirit and by faith, and give up thyself to him, not only be justified, but also sanctified, and governed by his will and pleasure, proving what is that good, and acceptable, and perfect will of God, Rom. xii. 2.”

Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 375-377)

Free justification - Fourth.

Herman Witsius has written:

“4thly. This doctrine is exceedingly powerful to promote godliness. 1. Because it lays, as a foundation, a submissive humility of soul, presuming nothing of itself, without which there is no holiness that deserves the name. 2. Because we teach, that no faith justifies, but what is the fruitful parent of good works. And can any one really believe, that he, who is himself a most unworthy sinner, is, without any merit of his own, received into the favour of God, delivered from the expectation of hell, and favoured with the hope of a blessed eternity, and not , in every respect, and by all means be obedient to so benevolent a Lord? Can he believe, that God the Father spared not his own Son, that he might spare this slave: that God the Son bore so many things grievous to mention and hard to suffer, that he might procure pardon for the guilty, and right to life: that God, the Holy ghost, should enter his heart, as the messenger and earnest of so great a happiness, and love those so ardently, who had no love for him? Can he grieve the Spirit the Comforter? Indeed, such a one knows not what faith is, who imagines, that it consists in a strong persuasion destitute of good works. 3dly. Because it teacheth a sublime pitch of holiness, by which a person, laying aside every mercenary affection, can love God alone, and securely trust him with the free reward of his works. Here now we appeal to the conscience of our adversaries, which is the safer way, whether that which we point out to our people, or what they would have theirs to walk in? We both agree, that without good works none shall be saved. Now whether is it safer to say, Do good works, with a presumption of merit; or, do them with all diligence and energy of soul; because you cannot be saved without them: yet, having done all, own thyself to be an unprofitable servant, and look for heaven as a free gift. If works merit nothing, doubtless he offends God who boasts of his merits. But if they serve any thing, yet I, though performing them diligently, dare not arrogate any thing to myself from merit: of what detriment, pray, will that humility be? We conclude, that a doctrine, whose advantages are so many, and so considerate, cannot but be true.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 427-428.)

Free justification - Third.

Herman Witsius has written:

“3dly. It conduces above all to the consolation of the afflicted soul, bewailing his sins with godly sorrow; whom we may address in this manner, from the very genius, or nature of this doctrine. “Indeed, thy sins are both more numerous and greater, than thou canst either conceive or express: but behold the Lamb of God, which taketh away the sins of the world. Every thing in thee is infected with much sin: but thanks be to God, the cause of thy justification is not to be sought for in thee: we are justified freely by his grace. Thou has to do with a most righteous judge, who will not clear the guilty: but behold Jesus the Surety, who, by a full expiation, has brought it to pass, that he can justify the ungodly, without any violation of his justice. Having such a leader and guardian, approach without fear to this judge, being assured, that Jesus thy patron or powerful friend will so plead thy cause, that thou shalt not be cast. Canst thou not yet venture? What should hinder? Do thy sins, thy nakedness and thy pollution affright thee? But take shelter behind Christ, hide thyself in his wounds, wrap thyself in his death and blood, receive, with the hand of faith, the offered fine linen, the righteousness of the saints. Is thy faith itself so weak that thou are ashamed and grieved? But again thanks be to God, that thou are not to be justified for thy faith, or for any worthiness that is in it, but if it is true and sincere, however weak, it is the band of thy union and communion with Christ. And being united to him, present thyself to God without fear, undauntedly also before the devil, and all who take pleasure to accuse thee. Humbly confess whatever sin may be objected against thee: but add, that they shall no doubt triumph in the judgment when they shall make it appear, that the merits and satisfaction of Christ are not sufficient to atone for and remove them, or thou not suffered to plead those merits of Christ in judgment. I challenge the devil and all his accomplices: Who shall lay any thing to the charge of God’s elect? It is God that justifieth, &c. Doest thou believe these things? Thou doest, but with faltering and hesitation. Fight manfully against all the temptations of unbelief, and even now, thou shalt receive that white stone, and new name written thereon, which none knoweth, but he who receiveth it; and the hidden manna, which having tasted, thou wilt enjoy thy life in patience, and death in desire.” This is comfort indeed: they, who build not on these foundations, are certainly, like Job’s friends, miserable comforters.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 426-427)

Free justification - Second.

Herman Witsius has written:

“2dly. This doctrine is likewise calculated for the humility of the sinner, from whom it cuts off all boasting, that the glory may remain unstained to God alone. “What hast thou, O man, to boast of? What, wherewith thou canst stand before the tribunal of God? Good works? But all thy righteousnesses are as filthy rags, Isa. lxiv. 6. If thou leanest on them, they are, Pope Adrian VI, himself being Judge, like the staff of a reed which shall break, and pierce thy leaning hand. Perhaps thou wilt boast of thy faith, as if by the excellency of that thou canst please God. But even that is like a shaken and shattered reed, to which thou canst not safely trust; and whatever it be, it is the gift of God, Phil. i. 29. Thou hast received; why dost thou glory as if thou hadst not received? 1 Cor. iv. 7. Thou hast nothing of thine own to present to God. Indeed thou hast a great deal of thine own, but it is either sin, or at least what is stained with sin; for which if thou has deserved any thing, it is only hell, or that which is worse than hell, if any such thing can be. And canst thou, O most wretched creature, boast of any such vanity!” Rom. iii. 27.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 425-426)

Free justification - First.

Herman Witsius has written:

“As this doctrine of free justification, on account of the righteousness of Christ, apprehended by faith alone, is founded on clear testimonies of scripture; so it proves itself to every pious conscience, by its most excellent uses and fruits.”

“1st. It tends much to display the glory of God, whose most exalted perfections whine forth with an eminent luster in this matter. It sets forth the infinite goodness of God, by which he was inclined to procure salvation freely for lost and miserable man, “to the praise of the glory of his grace,” Eph. i. 6. It displays also the strictest justice, by which he would not forgive even the smallest offence, but on condition of the sufficient engagement, or full satisfaction of the Mediator, “that he might be just, and the justifier of him which believeth in Jesus,” Rom. iii. 26. It shews further the unsearchable wisdom of the Deity, which found out a way, for the exercise of the most gracious act of mercy, without injury to his strictest justice and infallible truth, which threatened death to the sinner: justice demanded that the soul that sinned should die, Rom. i. 32. Truth had pronounced, “cursed is he that continueth not in all things,” Deut. xxviii. 26. Goodness, in the mean time, was inclined to adjudge life to some sinner, but by no other way than what became the majesty of the most holy God. Here wisdom interposed, saying, “I will fully satisfy my goodness, and say to mine elect, I, even I am he that blotteth out thy transgressions for mine own sake, Isa. xliii. 25. Nor shall you, my justice and my truth, have any cause of complaint, because full satisfaction shall be made to you be a mediator.” Hence the incredible philanthropy of the Lord Jesus shineth forth, who, though Lord of all, was made subject to the law, not to the obedience of it only, but also to the curse; “made sin for us, that we might be made the righteousness of God in him,” 2 Cor. v. 21.”

“Ought not the pious soul, who is deeply engaged in the devout meditation of these things, to break out into the praises of a justifying God, and sing with the church, Mic. vii. 17. “who is a God like unto thee, that pardoneth iniquity, and passeth by transgression!” “O! the purity of that holiness, which chose rather to punish the sins of the elect in his only begotten son, than suffer them to go unpunished! O the depth of the riches of unsearchable wisdom, by which he exercises mercy towards the penitent guilty, without any stain to the honour of the most impartial Judge! O! the treasures of love in Christ, whereby he became a curse for us, in order to deliver us therefrom.” How becoming the justified soul, who is ready to dissolve in the sense of this love, with full exultation to sing a new song, a song of mutual return of love to a justifying God?”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 424-425)

Good works.

Herman Witsius has written:

“Mean while, in this respect too, there will be room for mentioning good works, for they shall be produced, 1st. As proofs of faith, of the union of believers with Christ, of their adoption, and of that holiness, without which none can see God, and of friendship with God, and brotherhood with Christ. 2dly. As signs of that sacred hunger and thirst, with which they desired happiness, and of that strenuous endeavor, by which, not regarding the advantage of this life, and despising carnal pleasure, they had sought the kingdom of heaven and its righteousness; and it is inconsistent with the perfection of the infinitely holy God, to disappoint this hunger and thirst, and seeking after his kingdom. 3dly. As effects of divine grace, to which, the communication of divine glory will answer, in the most wise proportion, when it shall come to crown his own gifts. For the more abundant measure of sanctification any one has obtained in this life, and the more he has gained by the talent entrusted to him, it is also credible, that the portion of glory will be the more exuberant, which the divine bounty hath appointed for him. And in this sense, we imagine, it is so often said in scripture, that every one shall be recompensed according to his works, not that these works are, on any account, the cause of any right they will have, to claim the reward; but as they are evidences of our adoption and of our seeking the chief good, and as they shew that proportion of grace, according to which the proportion of future glory will be dispensed.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 419)

The justification of a sinner.

Herman Witsius has written:

“Let us now at length proceed to treat of the justification of man as a sinner, but considered as in Christ the Surety. As this subject is the foundation of all solid comfort, so it is full of mysteries and perplexed with many controversies: nevertheless it is clearly delivered in the scriptures, if men would only be satisfied with their simplicity, and not shut their eyes against the light, which so freely shines upon them, nor give way to curious niceties, and the roving of a luxuriant fancy. We thus define the gospel justification of a sinner: “It is a judicial, but gracious act of God, whereby the elect and believing sinner, is absolved from the guilt of his sins, and hath a right to eternal life adjudged to him, on account of the obedience of Christ, received by faith.””

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 401)

Romans 8:30.

Herman Witsius has written:

“What should hinder us from explaining Rom. viii. 30. in this manner? Whom he did predestinate, that is, whom, by his most free and immutable decree, he has chosen to grace and glory, them he also called, that is, by his word and Spirit he sweetly invited, and powerfully drew them from a state of sin and misery to communion with Christ, and being endowed with faith, regenerated them: and whom he called, them he also justified; that is, as soon as they were united to Christ by the Holy Spirit and by faith, he, on the account of the merits of Christ imputed to them, acquitted them from the guilt of sin, and adjudged them to have a right to all the good things of Christ, as well in grace as in glory: and whom he justified, them he also glorified; that is, he not only gave them a right, but also put them in actual possession of the greatest blessings, 1st. By sanctifying them, and transforming them more and more to his own image, and making them partakers of a divine nature, which doubtless is a great degree of glory. 2dly. By plentifully pouring in upon them the sweetest consolations of his Spirit, which are, as it were, the preludes of joy and gladness. 3dly. and lastly, By making them perfectly happy, first in soul and then in soul and body together.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 394.)

Look off this world.

Isaac Ambrose has written:

“We must look off this world, in respect of its sinful pleasures. Jude tells us, “such as are sensual have not the Spirit,” Jude, ver. 19. We cannot fixedly look on pleasures, and look on Jesus at once. Job tells us, “They that take up the timbrel and harp, and rejoice at the sound of the organ, that spend their days in mirth,” are the same that say unto God, “Depart from us, for we desire not the knowledge of the thy ways: what is the Almighty that we should serve him?” Job 21 : 12, 13, 14, 15. We have a lively example of this in Augustine’s conversion; he would indeed have had Christ and his pleasures too, but when he saw it could not be, oh! what conflicts were within him! In his orchard, (as he tells us in his book of confessions,) all his pleasures past represented themselves before his eyes, saying, What, wilt thou depart from us for ever, and shall we be no more with thee for ever? O Lord, (saith Augustine, writing his confession,) turn away my mind from thinking that which they objected to my soul! What filth! What shameful pleasures did they lay before mine eyes! At length after this combat, a shower of tears came from him, and casting himself on the ground under a fig-tree, he cries it out, O Lord, how long, how long shall I say, To-morrow, to-morrow? Why not, To-day, Lord why not, To-day? Why should there not be an end of my filthy life even at this hour? Immediately after this he heard a voice, as if it had been a boy or girl, singing by, Take up and read, take up and read: and thereupon opening his Bible, that lay by him at hand, he read in silence the first chapter that offered itself, wherein was written, “Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus, and make not provision for the flesh, to fulfil that lusts thereof,” Rom. 13 : 13, 14. Further than this sentence I would not read, (saith Augustine,) neither indeed was it needful, for presently, as if light had been poured into my hear, all the darkness of my doubtfulness fled away. His eye was now taken off his pleasure, and for ever after it was set on Jesus.”
“We must look off this world in respect of its sinful profits. A look on this keeps off our looking unto Jesus. “If any man love the world, the love of the Father is not in him.” 1 John 2 : 15. Just so much as the world prevails in us, so much is God’s love abated both in us, and towards us, “Ye adulterers and adulteresses, (saith James) know ye not that the friendship of the world is enmity with God?” James 4 : 4. Covetousness in Christians is spiritual adultery, when we have enough in God and Christ, and yet we desire to make up our happiness in the creature, this is plain whoring. Now there are degrees in this spiritual whoredom, as,—
1. The minding of this world; ye know there may be adultery in affection, when the body is not defiled; unclean glances are a degree of lust, so the children of God may have some worldly glances, straggling thoughts; when the temptation is strong, the world may be greatened in their esteem and imagination.
2. The setting of the heart upon the world; this is an higher degree of this spiritual adultery, our hearts are due and proper to Christ; now to set them on the world, which should be chaste and loyal to Jesus Christ, what adultery is this? “Ye cannot serve God and Mammon,” Matth. 6 : 24. That woman that is not contented with one husband, must needs be an harlot.
3. The preferring of the world before Christ himself. This is the height of covetousness, and the height of this adultery; what, to make the members of Christ the member of an harlot? Why, worldlings! those admiring thoughts are Christ’s, those pains are Christ’s, that love is Christ’s, that time, that care, that earnestness is Christ’s; they are all Christ’s, and will you give that which is Christ’s unto the world? And prefer the world before Christ with his own? What, live as professed prostitutes, that prefer every one before their husbands? How will this expose you to the scorn of men and angels? At the last day they will come pointing and say, This is the man that made not God his strength, but trusted in the abundance of his riches; this the Gadareen that loved his swine more than Christ Jesus, Ps. 57 : 2. “Love not the world,” (saith John,) 1 John 2 : 15. Christ is never precious in man’s apprehension, so long as the world seems glorious to him. As we begin to relish sweetness in Christ, so the world begins to be bitter to us. The more sweetness we taste in the one, the more bitterness we taste in the other.”
“We must look off this world in respect of its sinful honors; what is this honor but a certain inordinate desire to be well thought of, or well spoken of, to be praised, or glorified of men? As if a man should run up and down street after a feather flying in the air, and tossed hither and thither with the gusts and blasts of infinite men’s mouths, it is a question, whether ever he get it. But if he do, it is but a feather; such is this pride of life, honor, vain glory; it is hard to obtain it, but if obtained, it is but the breath of a few men’s mouths, that alter upon every light occasion; but that which is worst of all, it hinders our sight of Jesus Christ, “Not many wise men after the flesh, not many mighty, not many noble are called,” 1 Cor. 1 : 26. Worldly honor keeps many back from Christ, and therefore, “Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter,—Esteeming the reproach of Christ, greater riches than all the treasure of Egypt,” Heb. 11 : 24, 26. If the blind man in the way to Jericho, had depended on the breath or liking or approbation of the multitude, he had never received the benefit of his sight, for they (saith the text) “which went before rebuked him, that he should hold his peace,” Luke 18 : 39. They dissuaded him from running and crying so vehemently after Christ; experience tells us how these things pull and draw us off from Jesus Christ, “The lust of the eye, the lusts of the flesh, and the pride of life.”

(Ambrose, Isaac, Looking Unto Jesus: A View of the Everlasting Gospel, Harrisonburg, Virginia: Sprinkle Publications, 1986, p. 20-21.)

Necessary things.

Herman Witsius has written:

“Moreover those things which are necessary to be known by the person who would believe, are in general, the divinity of the scriptures, into which faith must be ultimately resolved; more especially, those things which regard the obtaining of salvation in Christ; which may summarily be reduced to these three heads: 1st. To know, that by sin thou art estranged from the life of God, and art come short of the glory of God, Rom. iii. 23. That it is not possible, that either thou thyself, or an angel from heaven, or any creature in the world, nay, or all the creatures in the universe, can extricate thee from the abyss of misery, and restore thee to a state of happiness. 2dly. That thou shouldst know Christ this Lord to be full of grace and truth, John i. 14. who is that only name given under heaven, whereby we can be saved, Acts. iv. 1. and in the knowledge of whom consists eternal life, John xvii. 3. 3dly. That thou sholuldst know, that, in order to thy obtaining salvation in Christ, it is necessary that thou be united to Christ, by the Spirit and by Faith, and give up thyself to him, not only to be justified, but also sanctified, and governed by his will and pleasure, proving what is that good, and acceptable, and perfect will of God, Rom. xii. 2.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 377.)

Be not diverted.

Isaac Ambrose has written:

“But first, we must look off all other things, the note is this, We must take off our mind from every thing which might divert us in our Christian race from looking unto Jesus. Aphorontes, the first word, or first piece of a word in my text, speaks to us thus, hands off, or eyes off from anything that stands in the way of Jesus Christ. I remember it was written over Plato’s door, “There’s none may come hither that is not a geometer.” But on the door of my text is written clean contrary: “No earthly-minded man must enter here.” Not any thing in the world, be it ever so excellent, if it stand in the way of Jesus Christ, is to be named the same day; we must not give a look, or squint at anything that may hinder this fair and lovely sight of Jesus.”

“This was the Lord’s charge to Lot, ‘Look not behind thee.’ Gen 19 : 17. He was so far to renounce and detest the lewdness of Sodom, as that he must not vouchsafe a look towards it.

“At that day shall a man look to his Maker, and his eyes shall have respect to the holy One of Israel, and he shall not look to the altars, the work of his hands.” Isa. 17 : 7, 8. This was the fruit of God’s chastisement on the elect of Israel, that he should not give a look to the altars, lest they diverted, or drew his eyes from off his Maker.”

“‘We must look not at the things which are seen, but at the things which are not seen,’ saith Paul, 2 Cor. 4 : 18. A Christian’s aim is beyond visible things. O when a soul comes to know what an eternal God is, and what an eternal Jesus is, and what an eternal crown is; when it knows that great design of Christ to save poor souls, and to communicate himself eternally to such poor creatures, this takes off the edge of its desires as to visible temporal things; what are they in comparison?”

(Ambrose, Isaac, Looking Unto Jesus: A View of the Everlasting Gospel, Harrisonburg, Virginia: Sprinkle Publications, 1986, p. 19.)

The call.

Herman Witsius has written:

“This call contains the command of faith, by which all men without exception, to whom God vouchsafes the same, are enjoined to believe in Christ, in that way and manner which is revealed in the Gospel, Isa. xlv. 22. “look unto me and be ye saved all the ends of the earth.” But the method of believing is this: first, that a person do heartily acknowledge all men, without exception, and himself among the rest, to be liable to condemnation because of sin: and then, that he embrace the principal truths of the Gospel; namely that there is no salvation, but in Christ, nor any communion with Christ, but by a true and lively faith: moreover, that he do not neglect so great salvation, but renouncing all earthly enjoyments, and every false remedy for his sins, he only desire the righteousness of Christ, receive him as his Saviour, give himself up wholly to him, not doubting but in so doing he shall find rest to his soul. All and every one in particularly therefore, to whom the Gospel is preached, are not commanded directly to believe that Christ died for them. For that is a falsehood: but are commanded to proceed in that method I have now described; and not to take comfort to themselves from the death of Christ, before having acknowledged their own misery, and renounced every thing but Christ, they have given themselves up sincerely to him. We cannot therefore conclude from this general call, who they are for whom Christ died: but only this, that there is no other name given under heaven, in which we can be saved; and that in him, as an all-sufficient Saviour, every believer shall have life.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, pp. 353.)

The Gospel.

Herman Witsius has written:

“Thus Paul says, Rom. x. 14. “how shall they believe in him of whom they have not heard? And how shall they hear without a preacher?” And here indeed both parts of the word are to be made use of; thus the law convincing man of sin, Rom. iii. 20. awakens him to a sense of his misery, drives the sinner out of himself, stirs him up to desire deliverance, and makes him sigh and cry in this manner, “O wretched man that I am, who shall deliver me from this body of death!” Rom. vii. 24. Therefore the law ought certainly to be preached in its full vigour and force, that “knowing the terror of the Lord we may persuade men,” 2 Cor. v. 11. But yet the principal part is performed by the Gospel, which revealing Christ, and the fulness of all grace and salvation in him, allures, by its endearing sweetness, awakened and concerned sinners, to communion with God. Nothing more powerfully sinks into the inmost soul, than that most alluring invitation of Jesus, “Come unto me all ye that labour and are heavy laden, and I will give you rest,” Matt. xi. 28. “Let him that is athirst come, and whosever will, let him take the water of life freely,” Rev. xxii. 16. This is “the power of God unto salvation, to every one that believeth,” Rom. I. 16. If the law only was preached, it would, by its horrors, harden souls, driven to despair, into a hatred of God, as a severe avenger of sin. But by adding the gospel, which makes a bright hope of grace to shine, even on the most abandoned and wretched sinner, if displeased with himself, he heartily desires it: obstinate hearts come to relent, and to be melted down into a love of God, and of his Christ. And therefore nothing ought to be more sweet and dear to us than the most delightful word of the Gospel, in which are brooks of honey and butter, Job xx. 17.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, pp. 351.)