Prosperity.

John Calvin has written:

“Nor can those things which are everywhere said as to the prosperous success of believers be understood in any other sense than as referring to the manifestation of celestial glory. Of this nature are the following passages: “He preserveth the souls of his saints; he delivereth them out of the hand of the wicked. Light is sown for the righteous, and gladness for the upright in heart.” “His righteousness endureth for ever; his horn shall be exalted with honour—the desire of the wicked shall perish.” “Surely the righteous shall give thanks unto thy name; the upright shall dwell in thy presence.” “The righteous shall be in everlasting remembrance: “The Lord redeemeth the soul of his servants.”[1] But the Lord often leaves his servants, not only to be annoyed by the violence of the wicked, but to be lacerated and destroyed; allows the good to languish in obscurity and squalid poverty, while the ungodly shine forth, as it were, among the stars; and even by withdrawing the light of his countenance does not leave them lasting joy. Wherefore, David by no means disguises the fact, that if believers fix their eyes on the present condition of the world, they will be grievously tempted to the believe that with God integrity has neither favour nor reward; so much does impiety prosper and flourish, while the godly are oppressed with ignominy, poverty, contempt, and every kind of cross. The Psalmist says, “But as for me, my feet were almost gone; my steps had well nigh slipped. For I was envious of the foolish, when I saw the prosperity of the wicked.” At length after a statement of the case, he concludes, “When I thought to know this, it was too painful for me: until I went into the sanctuary of God; then understood I their end.” (Ps. lxxiii. 2, 3, 16, 17).”

(Calvin, John. Institutes of the Christian Religion, Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1998, p. 380.)

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[1] Ps. xcvii. 10, 11; cxii. 9, 10; cxl. 18; cxii. 6; xxxiv. 22.

Fixed purpose of heart.

Herman Witsius has written:

“Hence ariseth a steady and fixed purpose of heart, to be conformable in all things to God, Psal. cxix. 106. To whom the will wholly resigns itself up, to be swallowed, as it were, in his will; establishing this into an inviolable and sacred law for itself, to have the same inclinations, the same aversion with God. And God himself declares, that the true reverence or fear of the Deity lies in this, Prov. viii. 13. “The fear of the Lord is to hate evil; pride and arrogancy and the evil way, and the froward mouth do I hate.” He that truly fears God will hate what he knows to be hateful to God; and on the contrary love what God loves, Psal. cxxxix. 21, 22.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume II, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 14)

Two hands put to evil.

Herman Witsius has written:

And yet those very persons that are so foolish in that which is good, are most subtle and crafty in that which is evil, Jer. iv. 22. They commit evil by that art which is exactly conformable to the pattern of the infernal spirits. Emphatical is that of Micah on this head, chap. vii. 3. …both hands are upon evil, that they may do it well. They are not slothful in evil, but apply both hands, exert all their strength. And they take care to do it well, according to the rules of that satanical art, carefully observing all the contrivances of wickedness; nay, they have learned to frame and contrive it with so much art as to impose it on the incautious under the appearance of good.”

Nor is the will less corrupt; for, 1st. It is averse to all that is truly good, Job xxi. 14. “Therefore they say unto God, depart from us, for we desire not the knowledge of thy ways. And when the great things of the law are written to them, they are counted as a strange thing;” as of no very great moment, and what they have no concern with, Hos. viii. 12. And how can it be otherwise? For since by reason of their blindness, they do not discern the excellency of true virtue, but on the contrary find many things in the practice of it which are opposite to their unruly lusts, their mind is averse to it: “they hate the good,” Micah iii. 2.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume II, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 9)

Sanctification.

Herman Witsius has written:

Having thus previously explained these things, it will not be hard to infer, what we mean by Sanctification; namely, that real work of God, by which they, who are chosen, regenerated, and justified, are continually more and more transformed from the turpitude of sin, to the purity of the divine image.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume II, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 6)

Respecting your inheritance.

Herman Witsius has written:

“In the same books therefore, in which the testament is contained, God commanded, that whoever would take comfort from the promised inheritance, should, 1st. Love, search into, meditate upon, and keep in his heart the writings exhibiting the testament, as no contemptible part of his inheritance, Deut. xxxii. 4; nay, esteem them beyond his necessary food, Job xxiii. 12. Deut. vi. 6. 2dly. Highly value, as it deserves, the promised inheritance. (1.) That he hunger and thirst after it, and be satisfied with nothing short of it, Mat. v. 6. (2.) Reckon all other things, in comparison thereof, as loss and dung, Phil. iii. 8. Most readily part with every thing, in order to procure this pearl of inestimable value, Mat. xiii. 46. (3.) Glorify God for the greatness of his love, Ps. xxxi. 19. (4.) Diligently keep what he has received, Rev. ii. 25. and iii. 11. 3dly. So walk, as becometh his condition, and the expectation of so great an inheritance, 1 Thess. ii. 12. 1 john iii. 3. 4thly. Be ready to impart to his brethren, what he has received from his Father, both in temporals and spirituals, Rom. xii. 13. 1 Thess. ii. 8. And endeavour, that others also may be brought to enter on the same inheritance with himself, Acts xxvi. 29. For none suffer any loss for the numbers that partake with him: that he has rather an additional pleasure, his joy being greatly heightened from the abundance of love.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 455)

True or false.

Herman Witsius has written:

“From what has been said it is evident, this spiritual peace differs very much from carnal security. For, 1st. The latter arises from mere ignorance of one’s own state, into which he never made any serious enquiry, or in forming a judgment about it, he deceived himself by false reasoning. But the former rests upon a sure foundation, and is preceded by sorrow for sin, a sense of misery, a hunger and thirst after grace. 2dly. The latter makes a man well pleased with, and to have an inward joy on account of that imaginary good, though in other respects he neglects God; whereas the former ravishes the soul with admiration of the divine goodness and makes him confess himself unworthy of so great an honour and favour. 3dly. By the latter men are swallowed up in pleasure, are dull and heavy in that which is good, and unhappily give themselves up to an irregular life, thinking “they shall have peace though they walk in the imagination of their heart,” Deut. xxix. 19. But the former keeps the heart in safety, Phil. iv. 7. that they may be in the fear of God continually; and this is what neither can be obtained, nor preserved without a strict exercise of godliness. 4thly. Though the latter falsely imagines, that he is the object of God’s love, yet he himself is destitute of all love to God. But the former consists in mutual friendship. The same Abraham, who Jam. ii. 23. is called friend, is Isa. xli. 8. called the lover of God.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 440-441)

The acts of faith concluded.

Herman Witsius has written:

“Hence, in fine, the soul, now conscious of its union with Christ by faith, obtains trust or confidence, tranquility, joy, peace, and bold defiance to all enemies and dangers whatever, a glorying in the Lord, a glorying in adversity; while the soul leans (stays itself) with delight on its beloved; with stretched out arms throwing itself, or with its elbow sweetly leaning upon him…being assured of mutual communion and mutual love, while it sings, “I am my beloved’s, and his desire is towards me,” Song vii. 10. it piously exults and delights itself in its Lord, is inebriated with his love, rejoices “with joy unspeakable and full of glory,” 1 Pet. i. 8. and savingly melts at the glowing flames of reciprocal love; in one word, “rejoices in the hope of the glory of God,” Rom. v. 2.”

“We shall now briefly compendize, as it were, in one view, what we have so largely explained. Faith comprehends the knowledge of the mystery of God, and of Christ in the light of grace, the truth of which mystery the believer acknowledges with full assent of mind, on the authority of the testimony of God. And not only so, but he is also in love with that truth, exults therein and glorifies God; he likewise ardently desires communion with Christ, that the things which are true in Christ, may be also true to him for salvation: wherefore, when Christ is offered to him by the word and Spirit, he receives him with the greatest complacency of soul, leans and rests upon him, and gives and surrenders himself to him; which done, he glories that Christ is now his own, and most sweetly delights in him, reposing himself under the shadow of the tree of life, and satiating himself with its most delicious fruits. This is the faith of God’s elect, Tit. i. 1 an invaluable gift, the bond of our union with Christ, the scale of paradise, the key of the ark of the covenant, with which its treasures are unlocked, the never ceasing fountain of a holy quiet and blessed life.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 384-385.)

The eighth act of faith.

Herman Witsius has written:

“After the believing soul has thus received Christ, and given himself up to him, he may, and ought, thence to conclude, that Christ with all his saving benefits are his, and that he shall certainly be blessed by him, according to this infallible syllogism or reasoning of faith: “Christ offers himself as a full and complete Saviour to all who are weary, hungry, thirsty, to all who receive him, and are ready to give themselves up to him: but I am weary, hungry, &c. Therefore Christ has offered himself to me, is now become mine, and I his, nor shall any thing ever separate me from his love.” This is the eighth, and the reflex act of faith, arising from consciousness of reflexion, Gal. ii. 20. 2 Tim. i. 12. Rom. viii. 38.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 384)

Penitence.

Herman Witsius has written:

“Because in this imperfect state of our sanctification, it cannot altogether be avoided, but at times the godly may fall, and turn a little either to the right hand, or to the left: they are in that case, presently to rise from their fall, and return to their God, unless they would greatly impair their familiarity with him. When he calls us, “return, ye backsliding children, and I will heal your backslidings;” we are directly to answer, “behold we come unto thee, for thou art the Lord our God,” Jer. iii. 12. “yea surely, God will not do wickedly:” In whatever befalls thee, give him thanks; and denying all thy own desires, give up thy will to be swallowed up in his. “Be careful for nothing—and the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus,” Phil. iv. 6, 7.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 437)

The seventh act of faith.

Herman Witsius has written:

“Moreover, when the believer so receives Christ and leans upon him, he not only considers him as a Saviour but also as a Lord. For he receives a whole Christ, and receiveth him just as he is: but he is no less Lord than a Saviour. Yea, he cannot be a Saviour unless he be likewise a Lord. In this doth our salvation consist, that we neither belong to the devil, nor are our own, nor the property of any creature, but of Christ the Lord. Faith therefore receives Christ the Lord, Col. ii. 6. Nor does Christ offer himself as a husband to the soul upon any other condition, but this, that he acknowledge him as his Lord, Psal. xlv. 10, 11. And when the soul cast himself upon Jesus, he, at the same time, renounces his own will, and surrenders himself up to the will of Jesus, to be carried whithersoever he pleaseth. Whence there is also in faith a humble surrender and giving up one’s self, whereby the believer, as in duty bound, yields himself, and all that is his, to Christ, who is freely given him. “I am my beloved’s, and my beloved is mine,” Cant. vi. 3. 2 Cor. viii. 5. “gave their own selves to the Lord.” Almost in the same form as Amasai, with his companions gave themselves up to David, 1 Chron. xii. 18. “thine we are, David, and on thy side, thou son of Jesse.” And this our surrender to Christ, which we account the seventh act of faith, is the continual fountain and spring of all true obedience, which is therefore called the obedience of faith, Romans i. 5.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 383-384)

The sixth act of faith.

Herman Witsius has written:

“But because the soul thus apprehending Christ for salvation, does at the same time recline and stay itself upon him, therefore this act of faith is explained by this metaphor also, as Psalm lxxi. 6. “by thee have I been holden up” (stayed). Isa. xlviii. 2. “stay themselves upon the God of Israel,” pretending to and feigning a true faith: he is stayed, is another term used, Isa. l. 10. stay upon his God; add Isa. x. 20. 2 Chron. xvi. 7, 8. If you would subtily distinguish this act of the believing soul, thus reclining and thus staying itself upon Christ, from the act of receiving Christ, and make it posterior thereto, I shall not oppose it. Let us therefore call this the sixth act of faith.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 382-383)

The fifth act of faith.

Herman witsius has written:

“This hunger and thirst are followed by a receiving of Christ the Lord for justification, sanctification, and so for complete salvation: which is the fifth, and indeed the formal and principal act of faith. Thus the heavenly Father freely offers his Son to the sick and weary soul; and Christ the Lord offers himself with all his benefits, and the fullness of salvation which is in him, saying, behold me, behold me, Isa. lxv. 1. And the soul now conscious of its own misery, and with joy and hope observing the fullness of salvation that is in Christ, and earnestly desiring communion with him, cannot but lay hold on and receive, with the highest complacency of soul, that extraordinary blessing thus offered, and thus by receiving, appropriate or make it his own. And by this act, at length Christ becomes the peculiar property of the believing soul. Thus it lays claim to whatsoever is Christ’s, which is offered at the same time with Christ, and above all the righteousness of Christ, which is the foundation of salvation. And in this manner, by apprehending Christ, he is united to him; and being united to him, he is judged to have done and suffered what Christ, as his Surety, did and suffered in his room and stead. And thus it is easy to understand how we are justified by faith on Christ.” …

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 382)

The least crumb of bread.

Herman Witsius has written:

“Now this possession of the world consists in these following things: 1st. That every son of God does possess so much of the good things of this world, as the wisdom of his heavenly Father has ordained, to be so sufficient for the support of his animal life, that his spiritual may suffer no detriment, and that he truly possess it in such a manner, as in the use and enjoyment thereof, he may taste the love of his Father, bestowing that upon him, as an earnest of a far better good, and of his elder brother who became poor, that his people might be rich, 2 Cor. viii. 9. This love of God the Father, and of Christ, when added to the least crumb of bread, or drop of cold water, makes these preferable, in the highest degree, to all the most exquisite dainties of the rich of this world: “a little that a righteous man hath, is better than the riches of many wicked,” Psal. xxxvii. 16.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 453)

The least good thing.

Herman Witsius has written:

“And the efforts of their enemies are not only in vain, but without their knowledge, and against their will, they promote their salvation: and the devils are constrained to bring the friends of God nearer to heaven, from which they themselves shall be for ever banished. Thus the chief master of pride proved, by his buffetings, a teacher of humility to Paul, 2 Cor. xii. 7. So true it is, that all things work together for good to them that love God, Rom. viii. 28.”

“Abundance of all salutary good things flow from this peace which the Psalmist, Psal. cxliv. 13. describes to the life. And though it often happens, that the friends of God, as to the outward man, drag a life which scarce deserves that name, amidst poverty, contempt, and diseases; yet since the least good thing they enjoy in all these calamities, is bestowed upon them by the special love of God, is the most noble fruit of the cross of Christ, and gives them to taste the infinite goodness of the Deity. Therefore, “that little that a righteous man hath, is better than the riches of many wicked,” Psal. xxxvii. 16. For, he has it from and with the favour of God, who is the inexhausted fountain of all desirable things. Nay, the very evils with which they are overwhelmed turn to their advantage, for they serve to humble them, to build them up in faith, patience, and self denial, and wean them from the vanities of the world, and carry them towards heaven. Hence in their very adversities they find matter of joy and glorying, Rom. v. 3. Jam. i. 2.”

“From what we have said, the excellency of this peace is easily concluded, which the apostle, Phil. iv. 7. describes, as passing all understanding: it is therefore worthy to be sought after with the utmost diligence; kept when obtained, and renewed when interrupted.”

“God, indeed, graciously tenders it in the world of the gospel: but not as if the sinner is to do nothing, before he enjoys the inward sense of it. For this purpose it is necessary, 1st. that he confess, that, on account of his very many and very heinous offences, he is altogether unworthy of the peace and friendship of God, and seriously grieve for them, Luke xv.21. Psal. xxxii. 5, 6. Prov. xxviii. 13. 2dly. With sorrow observe and declare, that he can do nothing that is fit to appease the justly provoked Deity, Mic. vi. 6, 7. but put all his hopes in the blood of Christ alone, the application of which depends on the good pleasure of the Lord himself. 3dly. Give himself up humbly to God, thus thinking with himself, “Since without peace with God there is nothing but ruin, I will approach to the throne of grace, humbly begging for pardon and mercy; if he is pleased to reach out his golden scepter of grace to me, I will eternally praise him; but if in anger he turns away his face, I will confess his justice and proclaim it worthy of all praise, though it should be rigid to my destruction; and say, I will die at this feet without repining:” See Esther iv. 16. This absolute resignation and surrender, cannot but be acceptable to God, and salutary to man. That he add, to his devout prayers, reformation of life; sincerely keep his heart and actions from what he knows to be contrary to God; declare war against God’s enemies; will, love, and do what becomes the friends of God. In this way, let him “draw nigh to God, and God will draw night to him,” Jam. iv. 8.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 435-436)

The fourth act of faith.

Herman Witsius has written:

“Hence arises a fourth act of faith, a hunger and thirst after Christ. For the believing soul knowing, acknowledging and loving the truths of salvation, cannot but wish that all those things which are true in Christ may also be true to him, and that he may be sanctified and blessed in and by those truths: And he seriously desires, that having been alienated from the life of God through sin, he may be again sealed unto the glory of God by free justification, and in that by sanctification. This is that hunger and thirst after righteousness mentioned Mat. v. 6. And pray what reason can be given why he who believes and feels himself a most miserable creature, and is fully persuaded that he can be delivered from his misery by nothing either in heaven or on earth; who sees, at the same time, the fullness of that salvation which is in Christ; and is assured he can never obtain salvation unless he be united to Christ; who from his very soul loves that truth that treats of the fullness of salvation which is in Christ alone, and in communion with him; how is it possible, I say, that such a person would not seriously and ardently desire to have Christ dwelling in him, seek and pant after this, and indeed with such longings, as nothing short of the possession of the thing desired can satisfy: as hunger and thirst are only allayed by meat and drink.”

(Witsius, Herman. The Economy of the Covenants Between God and Man, Volume I, Kingsburg, CA: den Dulk Christian Foundation, 1990, p. 381-382)