Witsius on the Love of Our Neighbor

Witsius asserts that our love of God would dictate that we love our neighbor since our neighbor bears the image of God.

For, he who loves God, cannot but love His image too, in which he clearly views express characters of the Deity, and not a small degree of the brightness of his glory. Again, whoever loves God, will, by virtue of that love, seriously wish, desire, study, and as much as in him lies, be careful, that his neighbour, as well as himself, be under God, in God, and for God, and all he has, be for his glory. Again, whoever loves God, will make it his business, that God may appear every way admirable and glorious; and as he appears such most eminently in the sanctification and happiness of men, 2 Thess. 1. 10. he will exert himself to the utmost, that his neighbour make advances to holiness and happiness. Finally, whoever sincerelv loves God, will never think he loves and glorifies him enough; such excellencies he discovers in him, sees his name illustrious, and so exalted above all praise, as to long, that all mankind, nay all creatures, should join him in loving and celebrating the infinite perfections of God. But this is the most faithful and pure love of our neighbour, to seek that God may be glorified in him, and he himself be for the glory of God. Hence it appears, that the love of our neighbour is inseparably connected with that of God, If therefore it flows from the nature of God, to enjoin us the love of himself, as was just proved; it must likewise flow from the nature of God to enjoin us the love of our neighbour.

(The Economy of the Covenants).

Witsius on the Image of God in Man

Witsius defines what the Image of God means in reference to Adam before the fall.

But if we take in the whole extent of the image of God, we say, it is made up of these three parts. 1st, Antecedently, that it consists in the spiritual and immortal nature of the soul, and in the faculties of understanding and will, 2dly, Formally and principally, in these enduments, or qualities of the soul, viz. righteousness, and holiness. 3dly, Consequentially, in the immortality of the whole man, and his dominion over the creatures. The first of these was, as one elegantly expresses it, as precious ground on which the image of God might be drawn and formed: the second, that very image itself, and resemblance of the divinity: the third, the lustre of that image widely spreading its glory; and as rays, not only adorning the soul, but the whole man, even his very body; and rendering him the lord and head of the world, and at the same time immortal, as being the friend and confederate of the eternal God.

(p. 57, Witsius, Vol. 1)(Book I, Chapter II, paragraph XI))

Witsius on holiness

Witsius points out that holiness is not just abstaining from sin, but a fervent desire to please, to know, and to enjoy oneself in God.

It is finely observed by a learned man, that true holiness is not only opposed to hypocrisy or simulation, or to typical purity, but that it denotes a holy study of truth, proceeding from the love of God. For, osios, to which answers the Hebrew TJSPT,signifies in Scripture, one studious in, and eager after good. This true holiness,therefore denotes such a desire, of pleasing God, as is agreeable to the truth known of, and in him, and loved for him.

(Note that osios is a Greek word for holiness. JT)

p. 54, Witsius, "The Economy of the Covenants"

Herman Witsius on Man's Purpose

This an old translation of a latin text so it is hard to read. However, it has good ideas about the ultimate purpose of Man.

Nor was it becoming God to form a rational creature for any other purpose than his own glory; which such a creature, unless wise and holy, could neither perceive nor celebrate, as shining forth in the other works of God; destitute of this light, and deprived of the endument, what could it prove but the reproach of his Creator, and every way unfit to answer the end of his creation. All these particulars the wisest of kings, Eccles. vii. 29. has thrown together with a striking simplicity, when he says; “Lo! This only have I found, that God hath made man upright.”

---

pp. 51-52, The Economy of the Covenants Between God and Man, Volume 1, Herman Witsius.

Herman Witsius and Baby Dedications

I was browsing a book by Herman Wits (or Witsius). He was a 17th century Dutch theologian. I found in the introduction that the publishers inserted a brief biography of Wits's life. Two passages about his parents came to mind when I was watching the baby dedications at church yesterday.

The parents of our Witsius, having vowed to devote a child to the ministry, did Upon the birth of this son, call him after his grandfather, praying, that in Herman the grandson, might be revived the spirit of the grandfather; and that, endued with equal, if not superior talents, he might imitate his example.

The grandfather was a famous preacher and theologian at that time. Here's the second quote:

The care which these pious parents took of young Witsius during his tender infancy, was not intermitted as he began to grow; for, being still mindful of their vow, they brought him up in a very pious manner, instructing him in the principles and precepts of religion and Christian piety.

I used to dream when my boys were young and it was obvious they both were much smarter than I, that they would go into physics or engineering. When they were older, I thought IT would be a good field for them. I did not even dream, let alone pray, that they should go into theology so they can serve in the ministry and further God's kingdom.

Another thought, are we as parents and our church as a whole as concerned about our children's spiritual growth as Wits's parents were about their child?

Brainard meditates on using one's time well.

David Brainard writes in his journal about the benefits of using one's time well. At this point in his life he is living in a Native American village on the pre-revolutionary frontier of America. His home is a shack that he just finished with his own hands. He suffers from TB and loneliness.

"Thursday, Aug. 4. Was enabled to pray much, through the whole day; and through divine goodness found some intenseness of soul in the duty, as I used to do, and some ability to persevere in my supplications. I had some apprehensions of divine things, that were engaging, and which afforded me some courage and resolution. It is good, I find, to persevere in attempts to pray, if I cannot pray with perseverance, i.e. continue long in my addresses to the Divine Being. I have generally found, that the more I do in secret prayer, the more I have delighted to do, and have enjoyed more of a spirit of prayer: and frequently have found the contrary, when with journeying or otherwise I have been much deprived of retirement. A seasonable, steady performance of SECRET DUTIES IN THEIR PROPER HOURS, and a CAREFUL IMPROVEMENT OF ALL TIME, filling up every hour with some profitable labour, either of heart, head, or hands, are excellent means of spiritual peace and boldness before God. Christ, indeed, is our peace, and by him we have boldness of access to God; but a good conscience void of offence, is an excellent preparation for an approach into the divine presence. There is difference between self-confidence or a self-righteous pleasing of ourselves -- as with our own duties, attainments, spiritual enjoyments -- which godly souls sometimes are guilty of, and that holy confidence arising from the testimony of a good conscience, which good Hezekiah had, when he says, "Remember, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart.' `Then (says the holy psalmist) shall I not be ashamed, when I have respect to all thy commandments.' Filling up our time with and for God, is the way to rise up and lie down in peace."

Witsius against Perfectionsim

Witsius likened the remains of the flesh in the Christian life to the nations that Israel did not drive out of the land as reported in "Judges." God uses the remains of the flesh to test us and to train us. Witsius lists out a few reasons God allows the influence of the flesh in the Christians life:

But known to God are the reasons of his conduct, in dispensing the operations of the Spirit of grace in believers, so that the remains of the flesh are not entirely expelled in this life, For, 1st. He would by this, shew the difference between earth and heaven, the time of warfare and of triumph, the place of toil and of rest, that we may the more earnestly long for our translation out of this valley of sin and misery into the heavenly country, where every thing shall be made perfect; and may with open arms, embrace death, which will bring us to the perfection, crying out with the apostle; "O wretched man that I am, who shall deliver me form the body of this death?" Rom. vii.24.

The Economy of the Covenants Between God and Man Volume II by Herman Witsius (p. 47).