Chapter I: Part 1

Transcriber’s Note:

This version of the text cannot represent certain typographical effects. Italics are delimited with the underscore character as _italic_.

Footnotes have been moved to follow the chapters in which they are referenced.

A Body of Divinity

A BODY OF DIVINITY:

WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND
DEFENDED.

BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER
CATECHISM.

BY THOMAS RIDGLEY, D. D.

WITH NOTES, ORIGINAL AND SELECTED,
BY JAMES P. WILSON, D. D.

IN FOUR VOLUMES.

_VOL. I._

FIRST AMERICAN EDITION, FROM THE THIRD EUROPEAN EDITION.

PHILADELPHIA:

PRINTED BY AND FOR WILLIAM. W. WOODWARD, CORNER OF CHESNUT AND SOUTH
SECOND STREETS.

1814.

_District of Pennsylvania, to wit_:

BE IT REMEMBERED, That on the seventeenth day of May, in the thirty-eighth year of the Independence of the United States of America, A. D. 1813, William W. Woodward, of the said District, hath deposited in this office the title of a Book, the right whereof he claims as proprietor, in the words following, to wit:

“A Body of Divinity: wherein the doctrines of the Christian
religion, are explained and defended. Being the substance of several
lectures on the Assembly’s larger catechism. By Thomas Ridgley, D.
D. With notes, original and selected, by James P. Wilson, D. D. In
four volumes. First American, from the third European Edition.”

In conformity to the Act of the Congress of the United States, intitled, “An Act for the encouragement of Learning, by securing the Copies of Maps, Charts and Books, to the authors and proprietors of such Copies during the times therein mentioned.”—And also to the Act, entitled “An Act supplementary to An Act, entitled ‘An act for the encouragement of Learning, by securing the Copies of Maps, Charts, and Books, to the authors and proprietors of such Copies during the times therein mentioned,’ and extending the benefits thereof to the arts of designing, engraving, and etching historical and other prints.”

D. CALDWELL, Clerk of the District of Pennsylvania.

TO THE READER.

_In this first American edition the original text remains unaltered, the notes which Dr. Ridgley had subjoined to his work are retained, and for the sake of distinction, printed in Italics. The other notes have been added by Dr. Wilson; and in every instance wherein they have been selected by him from others, they are accompanied by marks of quotation, and the name of the author or book from whence they were taken._

PREFACE.

The influence which the different sentiments of men, in matters of religion, have, for the most part, on their temper and behaviour towards one another, affords very little ground to expect that any attempt to explain or defend the most important doctrines of Christianity, should not be treated with dislike and opposition by some, how much soever it may afford matter of conviction to others. This consideration would have put a stop to my pen, and thereby saved me a great deal of fatigue, in preparing and publishing the following sheets, had it not been over-balanced by what I cannot, at present, think any other than a sense of duty, in compliance with the call of providence. I heartily wish there were no occasion to vindicate some of the great doctrines of the gospel, which were more generally received in the last age, than at present, from misrepresentation, as though the method in which they had been explained led to licentiousness, and the doctrines themselves, especially those of election, particular redemption, efficacious grace, and some others, that depend upon them, were inconsistent with the moral perfections of the divine nature: these are now traduced by many, as though they were new and strange doctrines, not founded on scripture, nor to be maintained by any just methods of reasoning deduced from it, or as if the duties of practical religion could not be inculcated consistently therewith. If this insinuation were true, our preaching would be vain, our hope also vain, and we should be found false witnesses for God, and have no solid ground whereon to set our feet, which would be a most tremendous thought. And, if this be not sufficient to justify my present undertaking, I have nothing to allege of equal weight.

I must confess, that when I took the first step, in order to the setting this design on foot, by consenting that proposals should be printed, about two years since, I reckoned it little other than an expedient to disengage myself from any farther thoughts, and my friends from any expectation of it, which I could not well do, but by having a proof of the backwardness of persons to encourage, by subscription, a work which would be so very expensive to the undertakers; but, the design being countenanced, beyond what I could have imagined, and numbers subscribed for, with more expedition than is usual, I was laid under an obligation immediately to prepare my notes for the press, and set forward the work, which, through the divine goodness, has been thus far carried on; and I cannot but take occasion to express my grateful acknowledgment of the respect that has been shewed me, by those who have encouraged this undertaking. If it may answer their expectation, and subserve their spiritual advantage, I shall count my labour well employed, and humbly offer the glory thereof, as a tribute due to God, whose interest is the only thing that demands all our time, strength, and utmost abilities. If I may but have a testimony from him that I have spoken nothing concerning him that is a dishonour to his name, unbecoming his perfections, or that has a tendency to lead his people out of the right way to the glorifying and enjoying of him, my end is fully answered. Whatever weakness I have discovered, arising from mine inequality to the greatness of the subjects insisted on, I hope to obtain forgiveness thereof from God, whose cause I have endeavoured to maintain; and, to be excused by men, as I may truly say, I have not offered, either to him or them, what cost me nothing. I have, as far as I am able, adapted my method of reasoning to the capacities of those who are unacquainted with several abstruse and uncommon words and phrases, which have been often used by some who have treated on these subjects, which have a tendency rather to perplex, than improve the minds of men: terms of art, as they are sometimes called, or hard words, used by metaphysicians and schoolmen, have done little service to the cause of Christ.

If I have explained any doctrine, or given the sense of any scripture in a way somewhat different from what is commonly received, I have never done it out of the least affectation of singularity, nor taken pleasure in going out of the beaten path, having as great a regard to the footsteps of the flock, as is consistent with that liberty of thinking and reasoning, which we are allowed to use, who conclude nothing to be an infallible rule of faith, but the inspired writings.

As to what I have advanced concerning the eternal generation of the Son, and the procession of the Holy Ghost, I have thought myself obliged to recede from some common modes of explication, which have been used, both by ancient and modern writers, in insisting on these mysterious doctrines, which, probably, will appear, if duly weighed, not to have done any great service to the cause, which, with convincing evidence, they have maintained; since it is obvious that this is the principal thing that has given occasion to some modern Arians to fill the margins of their books with quotations, taken out of the writings of others, whom they have either, without ground, pretended to have been on their side of the question, or charged with plucking down with one hand, what they have built up with the other.

Whether my method of explaining these doctrines be reckoned just, or no, I cannot but persuade myself, that if what I have said, concerning the subordination of these divine persons, be considered in any other view, than as an explication of the Sonship of Christ, and the procession of the Holy Ghost, it will not be reckoned a deviating from the common faith of those who have defended the doctrine of the ever-blessed Trinity; and, if it be an error to maintain that these divine persons, as well as the Father, are independent, as to their personality, as well as their essence, or to assert that the manner of their having the divine essence, as some express it, is independent, as well as the essence itself, then what I have delivered, on that subject, is to no purpose, which, when I am convinced of, I shall readily acknowledge my mistake, and count it an happiness to be undeceived.

As to what respects the decrees of God, and more particularly those that relate to angels and men, and his providence, as conversant about sinful actions, and the origin of moral evil, I have endeavoured to account for them in such a way, as, I trust, does not in the least, infer God to be the author of sin; nor have I, in any instance, represented God as punishing sin, or determining to do it, out of his mere sovereignty, as though he designed to render his creatures miserable, without considering them as contracting guilt, and thereby procuring this to themselves. And, when I have been led to insist on the freeness of divine grace, and the covenant of grace, as made with Christ, and, in him, with the elect, and maintained the absoluteness and independency hereof on the will of man to render it effectual to salvation, I have, notwithstanding, said as much as is necessary concerning the conditionality of our claim to the blessings thereof, and the inseparable connexion that there is between practical religion and salvation, which fences against the charge that is often brought against this doctrine, as though it led to licentiousness. This I could not omit to mention, that the reader might not entertain groundless prejudices against some of the doctrines insisted on, before he duly weighs the method in which they are handled, or considers whether my defence of them against the popular objections, of that or any other kind, be just or no. Some, it may be, will see reason to conclude that it is; and others, who think that there are many unsurmountable difficulties on our side of the question, may be convinced, that there are difficulties of another nature, as great, if not greater, attending the opposite scheme, which they themselves maintain. But this I rather chuse to submit to the impartial judgment of those who are not disposed to condemn a doctrine, without desiring to know what may be said in its defence.

As to what concerns the work in general, it may be observed, that when I have occasion to illustrate an argument, by making use of any criticism that may be of advantage to it, or to give the sense of ancient writers, either for or against what I have laid down, I have inserted it in Italics in the notes, that it might not appear to be a digression, or break the thread of the discourse.

Though the title of every page mentions only the general subject of the question, there is a table prefixed to each volume, that comprises the contents thereof, laid down in such a form, as that the reader may easily see the heads of argument, under every question, in their proper method and connexion.

And, at the end, there is an index of scriptures, in which only those are inserted that are either more largely or concisely explained. This, together with the table, was drawn up by a kind brother, which I thankfully acknowledge, as having afforded me more leisure to attend to the work itself.[1]

As to what concerns the second edition,[2] it was undertaken at the request of some who did not expect that the former would be so soon out of print. That which gives me great satisfaction is, the acceptance it has met with from many judicious divines and others, in North-Britain; and I cannot but reckon the honour that the learned professors in the university of Aberdeen did me, in signifying their approbation of it, much more to be desired, than the highest titles that could have been conferred upon me without it.

I have nothing farther to trouble the reader with in this preface; but would only request of him, that, what thoughts soever he may entertain concerning the way in which I have endeavoured to state and defend some great and important truths, he would search the scriptures, and explain them agreeably to the divine perfections, and not think the worse of the gospel, which stands upon a firmer basis, than the weak efforts of fallible men, who use their best endeavours to defend it. If we had not a surer rule of faith, than the methods of human reasoning, religion would be a matter of great uncertainty, and we should be in danger of being _tossed to and fro, and carried about with every wind of doctrine_. But our best security against this, will be our having hearts established with grace, and rightly disposed to make a practical improvement of what we learn; and, if we are enabled to follow on to know the Lord with minds free from prejudice, and, if under a due sense of our weakness, we humbly present our supplications to him, who is able to make us wise to salvation, we may then hope to attain to that knowledge of the truth, as it is in Jesus, which shall be attended with peace and comfort here, and crowned with blessedness and glory hereafter.

May the great God, in whose hand is the life and usefulness of all men, succeed, with his blessing, what is humbly offered to his service, so far as it is adapted thereunto, and approved of by him, that hereby it may be conducive to the spiritual advantage of professing families, and the rising generation.

Footnote 1:

_And besides the above-mentioned Indexes there are now added to this
edition an alphabetical index to the whole matters contained in the
work._

Footnote 2:

_And the same reason may be assigned why this third is now offered to
the public._

THE CONTENTS OF THE FIRST VOLUME.

QUEST. I. Of glorifying God, and the enjoyment of him.

_With what distinction the glorifying and enjoyment of God may both be said to be man’s chief and highest end_, _Page_ 13

_What it is to glorify God_ _ibid_

_How God glorifies himself_ _ibid_

_How creatures glorify him_ 14

_What it is to enjoy God_ 17

_The connexion between glorifying God and the enjoyment of him_ 18

_Contentedness to perish, that God may be glorified, unjustly made a mark of grace_ 19

_To be quickened to duty by a respect to the heavenly glory, no sign of a mercenary spirit_ 20

QUEST. II. Of the Being of a God.

_Reasons why we should be able to prove this by arguments_ 21

_The Being of a God may be evinced, From the light of nature_ _ibid_

_What meant thereby_ _ibid_

_How it proves the Being of a God_ 22

_From the works of creation_ 24

_from creatures below man_ 32

_from the structure of man’s body_ 33

_from the nature of his soul_ 34

_from the nature and office of conscience_ 35

_from the boundless desires of the soul_ 37

_From the consent of all nations_ _ibid_

_Objection, That there have been some speculative_ Atheists,
_answered_ 38

_The belief of a God took not its rise from human policy_ 40

_It was not propagated merely by tradition_ _ibid_

_From the works of providence_ 41

_From the foretelling future events_ 42

_From the provision made for all_ 43

_Particularly for man’s safety_ 44

_The objections taken from the prosperity of the wicked, answered_ 45

_Nothing short of revelation sufficient to give a saving discovery of God_ 47

QUEST. III. Of the Holy Scripture.

_The names given to it_ 48

_Why called a Testament_ 50

_How the want of a written word was supplied to the church before_ Moses 52

_Whether the church, under the Old Testament, understood the spiritual meaning of the laws contained in it_ 53

_Whether the prophets understood their own predictions_ 54

_How far the Old Testament is still a rule_ 56

_How the scriptures are a complete revelation of the will of God_ 58

_The scripture a sufficient rule of faith and obedience_ 59

_Its properties as a rule_ 61

_It is the only rule_ _ibid_

_Human traditions of no divine authority_ 62

_The Popish doctrine of them confuted_ _ibid_

_The Canon of scripture preserved entire_ 65

_Is not perverted_ 66

QUEST. IV. Of the Divine Authority of the Scriptures.

_In what respects called divine_ 69

_A divine revelation necessary_ 71

_Not contrary to God’s perfections_ _ibid_

_Inspiration not impossible_ 72

_The scripture proved to be the word of God_ _ibid_

_From the majesty of its style_ 73

_From the purity of its doctrines_ 74

_Its holiness considered absolutely_ _ibid_

_And as compared with other writings_ 76

_From the harmony of all its parts_ 78

_Dr. Paley on the genuineness of the scriptures, in a note_ 79

_Its harmony shewn in the accomplishment of many predictions_ 86

_It doth not contradict itself_ 87

_Various objections answered_ 88

_Rules for reconciling seeming contradictions in scripture_ 94

_Grotius on their authority, in a note_ 97

_From its scope and design_ 98

_From the character of the penmen_ 102

_These were faithful_ _ibid_

_They were not imposed on_ 106

_How they might know they were under inspiration_ 108

_They mistook not the devil’s impressions for divine revelation_ 109

_The words as well as matter of scripture were given by inspiration_
110

_From its antiquity and preservation_ 112

_From the testimony of God by miracles_ _ibid_

_Two objections answered_ 114, 115

_By the conviction and conversion of sinners_ 116

_How Christians come to a full persuasion of the divinity of scripture_ 118

_The inward testimony of the Spirit explained_ _ibid_

QUEST. V, VI. The principal matters contained in scripture.

QUEST. VII. Of the nature and perfections of God.

_How we may conceive aright of the divine perfections_ _ibid_

_Of the communicable and incommunicable perfections of God_ 122

_Nothing common between God and the creature_ _ibid_

_God is a Spirit; what a Spirit is_ 123

_Difference between other spiritual substances and God_ 124

_Independent_ 124. _Infinitely perfect_ 126

_All-sufficient_ 127. _When this perfection is in effect denied_ 127

_Eternal_ 129. _His eternal duration not successive_ 132. _How the
parts of time are attributed to God_ 133

_Immutable. When immutability is a perfection. How peculiar to God_
135. _Arguments to prove him so_ 136

_Incomprehensible_ 138

_Omnipresent_ 139, _and Almighty_ 140

_Wherein his power appears_ 141

_What things God cannot do_ 142

_The improvement of this subject_ 143

_Omniscient_ 145. _He knows all future contingencies_ 147

_Properties of God’s knowledge_ 149. _Its improvement_ 150

_When it is practically denied_, _ibid_.

_Wisdom of God infinite_ 152

_Different from knowledge_ _ibid_

_Wherein it appears_ _ibid_

_In Creation_ 154. _Providence_ 155. _Redemption_ 156

_In the constant government of the church_ _ibid_

_Inferences from God’s wisdom_ 158

_Holiness of God infinite_ 159

_What it is_, _ibid_. _Instances of it_ 160

_His suffering the entrance of sin, was no refection on it_ 161

_’Tis the standard of doctrines_ 162

_Instances of doctrines which lead to licentiousness_ 162, 163

_When God’s holiness is contemned_ 163

_Justice of God infinite_ 164

_How distinguished from his holiness_ _ibid_

_Glory, how called a reward_ 167

_Afflictions of believers not properly a punishment_ _ibid_

_Mercy and grace of God infinite_ 168

_Difference between goodness, mercy, grace, and patience_ 169

_Mercy is either common or special_ 171

_Grace free and sovereign_ 172

_Discriminating_ 173. _Instances of it_, _ibid_. _Afflictions
not inconsistent with it_ 174

_Leads not to licentiousness_ _ibid_

_Patience of God, what it is_ 176

_Whether devils are objects of it_ _ibid_

_Instances of God’s patience_ 178

_Wherein manifested to the wicked_ 179

_Not inconsistent with justice_ 181

_How to be improved_ 183

_By whom it is abused_ 184

_Truth, God is abundant therein_ 186

_How he is called a God of truth_ 187

_Faithfulness of God_, _ibid_. _No impeachment hereof that some threatenings have not been executed_ 188. _Nor that some promises have not presently been performed_ 190

_How this perfection is to be improved_ 191

QUEST. VIII. Of the Unity of the Godhead.

_How God is styled the living God_ 194

_Unity of the Godhead proved_ _ibid_

_Abernethy on that subject, in a note_ 197

_Was not denied by the wiser Heathen_ 200

_Inferences from it_ 202

_How we should conceive of it_ 203

_Different modes used in speaking of the perfections of God_ 204

QUEST. IX, X, XI. Of the Doctrine of the Trinity.

_Calvin on the word Person, in a note_ 207

_The doctrine of the highest importance_ 209

_How to determine the importance of a doctrine_ 211

_What knowledge of it necessary to salvation_ 213

_It is a great mystery_, 214. _What a mystery is_, _ibid_.

_It is incomprehensible_ 216

_Dr. Bates on mysteries_, in a note 217

_Objections on this account answered_ 220

_Whether to receive it be to use words without ideas_ _ibid_

_Whether the revelation of it be unintelligible_ 221

_Whether that which is unintelligible be the object of faith_ 222

_How this doctrine promotes religion_ 223

_In what sense revelation is an improvement of the light of nature_
224

_Not contrary to reason, though above it_ 226

_When a doctrine is contrary to reason_ _ibid_

_It is not chargeable with Tritheism_ 227

_The use of reason in proving doctrines of pure revelation_ 229

_It cannot be known by the light of nature_ 230

_How it was made known to_ Adam _ibid_

_Whether the heathen knew it_ 231

_Whitaker on the word_ Logos _used by the Jews_, in a note 233

Trinity, _not to be illustrated by similitudes_ 235

_Rules for interpreting scriptures relating to it_ 236

_The word_ Trinity _explained_ 239

Person, _the word explained_ 239

_The difference between divine and human persons_ 242

_Sacred Three, in what respect One_ 243

_Dr. Jamieson on the Trinity_, in a note 243

_How their glory equal, how the same_ _ibid_

_Personality of the Son_, 248. _Of the Spirit_ 250

_Not metaphorically ascribed to either_ 252

_Eternal generation of the Son, how understood by many_ 259

_Another method of accounting for it_ 261

_This account thereof proved_ 264

_Scriptures relating to Christ’s sonship explained_ 274

_Christ’s sonship as Mediator, considered_ 276

_Another view of the subject_, in a note 279

_Procession of the Spirit, how understood by many_, 260. _What it is_ 261

_The scripture doctrine of it_ 280

_Œconomy of the sacred Three explained_ 291

_How distinct works are ascribed to them_ 292

_The Deity of the Son proved_ _ibid_

_From his divine names_ 295

Jehovah _God’s incommunicable name_ 296

_Never given to creatures_ 297

_It is not applied to angels_ 301

_Christ’s Deity proved from it_ 302

God _and_ Lord, _how applied in scripture_ 304

_Christ’s Deity proved thereby_ 306

_This argued from_ 1 Tim. iii. 16. 311

_And from_ Acts xx. 28. 313. Rom. ix. 5. _ibid_.

_From_ 1 John v. 20. 315. Isa. ix. 6. 317

_From_ Titus ii. 13. _ibid_. John xx. 28. 319

_When the word_ God _is used absolutely_ 321

_Its meaning when so used_ 321

_In what sense Christ is styled God by the_ Socinians 322

_From the ascription of the divine nature to him in_ Col. ii. 9. 325

_In_ Philip, ii. 6. _this explained and defended_ 326

_Genuineness of_ 1 John v. 7. _defended_ 329

_From his conference with the_ Jews 335

_From his Attributes_ 342

_Eternity_, 343. _Immutability_, _ibid_.

_Omnipresence_ 345

_This proved from_ John iii. 13. 347

_Omniscience_, 349. _Objections answered_ 350

_Omnipotency_ 352

_From his glorious titles_ 353

_From his work of creation_ 357

_The_ Socinian _account thereof_ 359

_Christ no instrument in creation_ 361

_How the Father made the world by him_ 362

_Men only moral instruments in miracles_ 365

_From his works of providence_ 366

_Christ the Governor of all things_ 367

_From his acting as Judge_ 368

_Subserviency of his kingdom to the Father_ 371

_Christ as Mediator below, yet equal with the Father_ 374

_Inferiority of Christ, how to be understood in scripture_ 376

_From the worship paid him_ 377

_Christ the Object of religious worship_ 379

_From Baptism_ 382

_From the doxologies applied to him_ 386

Anti-Trinitarians _differ about the worship due to Christ_ 388

_Right to divine worship is incommunicable_ 389

_Objections against the deity of Christ answered_ 391

_Dr. Priestley’s disingenuity_, in a note 397

_Of the divinity of the Holy Ghost_ 398

_His divinity proved_ _ibid_

_From_ Acts v. 3, 4. 400

_From his divine Attributes_ 404

_From his divine works_ 405

_Such works performed by him_ 407

_From the worship given to him_ 408

_Objections answered_ 410

_Practical inferences from the doctrine of the Trinity_ 414

QUEST. XII, XIII. Of God’s Decrees.

_Some things premised in general_ 417

_Dissuasives from prejudices_ 419

_The general method laid down_ 421

_In what sense God fore-ordained all things_ 422

_That he did so, proved_ 424

_Dr. Smalley on the origin of sin_ 425

_Purpose of God free, wise, holy_ 432

_How it renders salvation necessary_ 484

_It is unchangeable_ 481

_Repentance, how ascribed to God_ 483

_Predestination, the word explained_ 433

_Consequences of denying it_ 499

_Election, the word explained_ 434

_How used in the Old Testament_ 438

_How in the New_ 441

Fathers, _their sense about this doctrine_ 507

_Election to salvation asserted in scripture_ 442

_Churches, how styled elect_ 443

_Chosen, part of mankind were so_ 447

_These styled a_ Remnant 449

_A Remnant chosen out of the_ Jews 450

_Men elected to sanctification as well as salvation_ 461

Acts xiii. 48. _explained and defended_ 463

_Men chosen in Christ_ 467

Supra-lapsarian _and_ Sub-lapsarian _schemes differ_ 446

_Proofs of the doctrine of Election_ _ibid._

_from God’s fore-knowledge_ 452

_from his giving the means of grace_ 454

Jacob _loved_, Esau _hated, explained_ 456

_Objections answered_ 458

_The opposite doctrine, how defended_ 501

_Properties of Election_ 469

_Misrepresentations of it answered_ 465

_Reprobation, how to be explained_ 486

_Preterition a branch of it_ (vide the note, 529) 488

_Predamnation considered from_ Jude, _ver._ 4. 491

Rom. ix. 22. and xi. 7-10. _explained_ 492

2 Thes. ii. 11, 12. Psal. lxxxi. 12. John xii. 39, 40. _explained_
494

_Wicked, how made for the day of evil_ 495

_Will of God secret and revealed_ 471

_Is free, sovereign, and unconditional_ 476

_Its absoluteness_ 477

_That it is conditional, cannot be proved from scripture_ 480

_Conditional propositions, how understood there_ 479

_How God will have all saved_ 501

_Expectation of God not disappointed by the will of man_ 505

_God not really disappointed, grieved, or resisted_ 506

_Bounds of life fixed by him_ 508

_Stoical fate, how it differs from God’s decrees_ 516

_Objections against Election answered_ 507

_Practical improvement of it_ 526

_Dr. Williams on election_, in a note 529

THE INTRODUCTION.

_Before we enter on our present undertaking, we shall premise a few things leading to the subject matter thereof; and that we may begin with what is most obvious, let it be considered,_

_I. That it is a duty incumbent on all who profess the Christian name, to be well acquainted with those great doctrines on which our faith, hope, and worship are founded; for, without the knowledge hereof, we must necessarily be at a loss as to the way of salvation, which none has a right to prescribe, but he who is the author thereof._[3]

_II. This knowledge of divine truth must be derived from the holy scriptures, which are the only fountain of spiritual wisdom, whereby we are instructed in those things that could have been known no other way, but by divine revelation._

_III. It will be of singular use for us not only to know the doctrines that are contained in scripture; but to observe their connexion and dependence on one another, and to digest them into such a method, that subsequent truths may give light to them that went before; or to lay them down in such a way, that the whole scheme of religion may be comprised in a narrow compass, and, as it were, beheld with one view, which will be a very great help to memory: and this is what we call a system of divine truths, or a methodical collection of the chief articles of our religion, adapted to the capacity of those who need to be taught the first principles of the oracles of God: and if they are designed to give the world a specimen of that form of sound words, which the church thinks itself obliged to hold fast, and stedfastly to adhere to, then we call it a confession of faith; or, if digested into questions and answers, we call it a catechism. And though systems of divinity, confessions of faith, and catechisms, are treated with contempt, instead of better arguments, by many who are no friends to the doctrines which they contain, and who appear to be partial in their resentment, in as much as they do not dislike those treatises which are agreeable to their own sentiments, by whatever name they are called; yet we are bound to conclude that the labours of those who have been happy in the sense they have given of scripture, and the method in which they have explained the doctrines thereof, in what form soever they have been, are a great blessing to us; though we are far from concluding that they are of equal authority with scripture, or that every word which they use is infallible; nor do we regard them any farther than as they are agreeable to, or sufficiently proved from scripture._

_IV. Confessions of faith and catechisms are not to be reckoned a novel invention, or not consonant to the scripture rule, since they are nothing else but a peculiar way of preaching or instructing us in divine truths. Therefore, since scripture lays down no certain invariable rule concerning this matter, the same command that warrants preaching the word in any method, includes the explaining of it, as occasion serves, in a catechetical one._

_V. As there are many excellent bodies of divinity printed in our own and foreign languages, and collections of sermons on the principal heads thereof; so there are various catechisms, or methodical summaries of divine truths, which, when consonant to scripture, are of great advantage to all Christians, whether elder or younger._

_VI. The catechisms composed by the Assembly of Divines at Westminster, are esteemed as not inferior to any that are extant, either in our own or foreign languages, the doctrines therein contained being of the highest importance, and consonant to scripture; and the method in which they are laid down is so agreeable, that it may serve as a directory for the ranging our ideas of the common heads of divinity in such an order, that what occurs under each of them may be reduced to its proper place. It is the_ larger _of them that we have attempted to explain and regulate our method by; because it contains several heads of divinity not touched on in the_ shorter. _And if, in any particular instance, we are obliged to recede from the common mode of speaking, (though it is to be hoped not from the common faith, once delivered to the saints) we submit our reasoning to the judgment of those who are disposed to pardon less mistakes, and improve what comes with sufficient evidence to the best purposes._

_The work indeed is large, but the vast variety of subjects will render it more tolerable; the form in which it appears is somewhat differing from that in which it was first delivered, in a public audience, though that may probably be no disadvantage to it, especially since it is rather designed to be read in families than committed to memory, and repeated by different persons, as it has been. The plainness of the style may contribute to its usefulness; and its being less embarrassed with scholastic terms than some controversial writings are, may render it more intelligible to private Christians, whose instruction and advantage is designed thereby. It would be too great a vanity to expect that it should pass through the world without that censure which is common to all attempts of the like nature, since men’s sentiments in divinity differ as much as their faces; and some are not disposed to weigh those arguments that are brought to support any scheme of doctrine, which differs from what they have before received. However, the work comes forth with this advantage, that it has already conflicted with some of the difficulties it is like to meet with, as well as been favoured with some success, and therefore the event hereof is left in his hand whose cause and truth is endeavoured to be maintained._

Footnote 3:

“CHRISTIANITY,” it hath been said, “is not founded in argument.” If it
were only meant by these words, that the religion of Jesus could not,
by the single aid of reasoning, produce its full effect upon the
heart; every true Christian would cheerfully subscribe to them. No
arguments unaccompanied by the influences of the Holy Spirit, can
convert the soul from sin to God; though even to such conversion,
arguments are, by the agency of the Spirit, rendered subservient.
Again, if we were to understand by this aphorism, that the principles
of our religion could never have been discovered, by the natural and
unassisted faculties of man; this position, I presume would be as
little disputed as the former. But if, on the contrary, under the
cover of an ambiguous expression, it is intended to insinuate, that
those principles, from their very nature, can admit no rational
evidence of their truth, (and this, by the way, is the only meaning
which can avail our antagonists) the gospel, as well as common sense,
loudly reclaims against it.

“The Lord JESUS CHRIST, the author of our religion, often argued, both
with his disciples and with his adversaries, as with reasonable men,
on the principles of reason, without this faculty, he well knew, they
could not be susceptible either of religion or of law. He argued from
prophecy, and the conformity of the event to the prediction. Luke
xxiv. 25, &c. John v. 39, & 46. He argued from the testimony of John
the Baptist, who was generally acknowledged to be a prophet. John v.
32, & 33. He argued from the miracles which he himself performed, John
v. 36. x. 25, 37, 38. xiv. 10, 11. as uncontrovertible evidences, that
GOD Almighty operated by him, and had sent him. He expostulates with
his enemies, that they did not use their reason on this subject.
_Why_, says he, _even of yourselves judge ye not what is right?_ Luke
xii. 57. In like manner we are called upon by the apostles of our
Lord, to act the part of _wise men_ and _judge_ impartially of _what_
they _say_. 1 Cor. x. 15. Those who do so, are highly commended, for
the candour and prudence they discover, in an affair of so great
consequence. Acts xvii. 11. We are even commanded, to be _always ready
to give an answer to every man that asketh_ us _a reason of our hope_;
1 Pet. iii. 15. _in meekness to instruct them that oppose themselves_;
2 Tim. ii. 25. _and earnestly_ to _contend for the faith which was
once delivered to the saints_. Jude 3. God has neither in natural nor
revealed religion, _left himself without a witness_; but has in both
given moral and external evidence, sufficient to convince the
impartial, to silence the gainsayer, and to render inexcusable the
atheist and the unbeliever. This evidence it is our duty to attend to,
and candidly to examine. We must _prove all things_, as we are
expressly enjoined in holy writ, if we would ever hope to _hold fast
that which is_ good. 1 Thess. v. 21.”

CAMPBELL.

Quest. I.

QUEST. I. _What is the chief and highest end of man?_

ANSW. Man’s chief and highest end is to glorify God, and fully to
enjoy him for ever.

1. It is supposed, in this answer, that every intelligent creature, acting as such, designs some end, which excites endeavours to attain it.

2. The ends for which we act, if warrantable, may be considered as to their degree of excellency, and, in proportion to it, are to be pursued by proper means conducing thereto.

3. There is one that may be termed the chief and highest end, as having an excellency and tendency to make us blessed above all others: this consists, as it is observed in this answer, in the glorifying and eternal enjoyment of God, the fountain of blessedness.

If it be enquired with what propriety these may both be called chief and highest, the answer is obvious and easy, _viz._ That the former is absolutely so, beyond which nothing more excellent or desirable can be conceived; the latter is the highest or best in its kind, which, notwithstanding, is referred, as a means leading to the other; and both these ends, which, with this distinction, we call chief and highest, are to be particularly considered by us, together with the connexion that there is between them.[4]

I. We are to consider what it is to glorify God. In order to our understanding of this, let it be premised,

1. That there is a great difference between God’s glorifying himself and our glorifying him; he glorifies himself when he demonstrates or shews forth his glory; we glorify him by ascribing to him the glory that is his due: even as the sun discovers its brightness by its rays, and the eye beholds it. God glorifies himself, by furnishing us with matter for praise; we glorify him when we offer praise, or give unto him the glory due to his name.

2. Creatures are said to glorify God various ways: some things do it only objectively, as by them, angels and men are led to glorify him; thus _the heavens declare his glory_, Psal. xix. 1. The same might be said of all other inanimate creatures which glorify God, by answering the end of their creation, though they know it not: but intelligent creatures, and particularly men, are said to glorify God actively; and this they do by admiring and adoring his divine perfections: these, as incomprehensible, are the object of admiration; and accordingly the apostle admires the divine wisdom, Rom. xi. 33. _O the depth of the riches, both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out!_ and as they are divine, so they are the object of adoration: God is to be admired in all the displays of his relative or manifestative glory; and _his work which men behold_, is to be _magnified_, Job xxxvi. 24. But he is to be adored more especially for his essential perfections.

We are to glorify God, by recommending, proclaiming, and setting forth his excellency to others. What we have the highest value for, we desire that others may have the same regard to it with ourselves: thus it is observed by the evangelist, that when the disciples received their first conviction that Jesus was the Messiah, they imparted this to others; as Andrew to Peter, and Philip to Nathanael, John i. 41, 45. so the woman of Samaria being convinced hereof, endeavoured to persuade all her neighbours to believe in him, as she did, John iv. 28, 29. Thus we glorify God by making mention of his name with reverence, proclaiming his goodness with thankfulness, and inviting others, as the Psalmist does, Psal. xxxiv. 8. to _taste and see that he is good_.

But since this is a very comprehensive duty including in it the whole of practical religion, it may be considered under the following particulars.

1. We glorify God by confessing and taking shame to ourselves for all the sins we have committed, which is interpretatively to acknowledge the holiness of his nature, and of his law, which the apostle asserts to be _holy, just, and good_, Rom. vii. 12. This Joshua advises Achan to do; _to give glory to God, by making confession to him_, Josh. vii. 19. And thus the penitent thief, who was crucified with our Saviour, glorified God, by confessing that he received the _due reward of his deeds_, Luke xxiii. 40, 41. So did the Levites, in their prayer recorded by Nehemiah, when they said to God, _Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly_, Neh. ix. 33.

2. By loving and delighting in him above all things, which is to act as those who own the transcendent amiableness of his perfections, as the object of their highest esteem. Thus the Psalmist says, Psal. lxxiii. 25. _Whom have I in heaven but thee; and there is none_, or nothing, _upon earth, that I desire besides thee_.

3. By believing and trusting in him, committing all our concerns, both in life and death, for time and eternity, into his hands: thus Abraham is said _to be strong in faith, giving glory to God_, Rom. iv. 20. And the apostle Paul, 2 Tim. i. 12. to have _committed his all to him_.

4. By a fervent zeal for his honour; and that either for the honour of his truth and gospel, when denied, disbelieved, or perverted; or for the honour of his holiness, or any of his other perfections, when they are reflected on, or reproached, either by the tongues or actions of those who set themselves against him.

5. By improving our talents, and bringing forth fruit in proportion to the means we enjoy; _herein_, says our Saviour, _is my Father glorified, that ye bear much fruit_, John xv. 8.

6. By walking humbly, thankfully, and chearfully before God. Humility acknowledges that infinite distance which is between him and us; retains a due sense of our own unworthiness of all we have or hope for; and owns every thing we receive to be the gift of grace; _By the grace of God_, says the apostle, _I am what I am_, 1 Cor. xv. 10. Thankfulness gives him the glory, as the author of every mercy; and accordingly sets a due value on it, in that respect. And to walk chearfully before him, is to recommend his service as most agreeable, whereby we discover that we do not repent that we were engaged therein; which is what the Psalmist intends, when he says, Psal. c. 2. _Serve the Lord with gladness_.

7. By heavenly-mindedness; when we desire to be with him to behold his glory. To which we must add, that all this is to be done in the name of Christ, our great Mediator, and by strength derived from him.

8. As we are to glorify God, by yielding obedience to his commanding will, as in the aforesaid instances, so we are to do it by an entire submission to his disposing will; particularly, when under afflictive dispensations of providence, we must own his sovereignty and right to _do what he will with us as his own_, Matth. xx. 15. and that these afflictions are infinitely _less than our iniquities deserve_, Ezra ix. 13. And we must adore his wisdom and goodness in trying our graces hereby, and dealing with us in such a way as is _needful_, and that only _for a season_, 1 Pet. i. 6. And we are to own his goodness in suiting our strength to our burdens, and over-ruling all this for our spiritual advantage. It also consists in an easy, patient, and contented frame of spirit, without the least murmuring or repining thought; concluding, that whatever he does is _well done_, Psal. cxix. 65. And, which is something more, in rejoicing that we are counted worthy to suffer the loss of all things, yea, even of life itself, if called to it, for his sake; of which we have various instances in scripture, Acts v. 41. Heb. x. 34. Acts xx. 24.

Moreover, we ought to glorify God in all the natural, civil, and religious actions of life, which are to be consecrated or devoted to him. We enjoy the blessings of life to no purpose if we do not live to the Lord, and thankfully acknowledge that we receive them all from his hand; and whatever the calling be, wherewith we are called, we must therein abide with him, and see that we have his warrant to engage in it, and expect success from his blessing attending it, or else it will be to no purpose. Thus says Moses, _It is the Lord thy God that giveth thee power to get wealth_, Deut. viii. 18. And, in all our dealings with men, we are to consider ourselves as under the inspection of the all-seeing eye of God, to whom we are accountable for all we do, and should be induced hereby, to exercise ourselves always to keep consciences void of offence towards God and man.

As for religious duties, wherein we have more immediately to do with God, we are to glorify him, by taking up a profession of religion in general, as being influenced by his authority, encouraged by his promised assistance, and approving ourselves to him, as the searcher of hearts: and we must take heed that we do not rest in an outward form or shew of godliness, without the power thereof; or in having a name to live without a principal of spiritual life, by which we may be enabled to put forth living and spiritual actions agreeable thereunto: and all these religious duties must be performed by faith, whereby we depend on Christ, our great Mediator, both for assistance and acceptance; by which means we glorify him, as the fountain of all grace, in whom alone both our persons and services are accepted in the sight of God, and redound to his glory. And this is to be done at all times; so that when our thoughts are not directly conversant about any of the divine perfections, as it often happens, when we are engaged in some of the more minute, or indifferent actions of life; yet we are to glorify him habitually, as having our hearts right with him; so that whatever we do may refer ultimately to his glory. As every step the traveller takes is toward his journey’s end, though it may not be every moment in his thoughts; so the less important actions of life should be subservient to those that are of greater consequence, in which the honour of God and religion is more immediately concerned; in which sense we maybe said to glorify him therein.

Thus having considered, that it is our indispensable duty to make the glory of God our highest end in all our actions, we might farther add, as a motive to enforce it, that God is the first cause of all things, and his own glory was the end he designed in all his works, whether of creation or providence: and it is certain, that this is the most excellent end we can propose to ourselves; therefore the most valuable actions of life ought to be referred to it, and our hearts most set upon it; otherwise we act below the dignity of our nature; and, while other creatures, designed only to glorify him objectively, answer the end for which they were made, we, by denying him that tribute of praise which is due from us, abuse our superior faculties, and live in vain.

II. The next thing to be considered is what it is to enjoy God.

1. This supposes a propriety in, or claim to him, as our God. We cannot be said to enjoy that which we have no right or claim to, as one man cannot be said to enjoy an estate which belongs to another; so God must be our God in covenant, or we cannot enjoy him; and that he is so, with respect to all that fear him, is evident, inasmuch as he gives them leave to say, Psal. xlviii. 14, _This God is our God_; and, Psal. lxvii, 6. _God, even our God, shall bless us_.

2. To enjoy God, is to have a special gracious communion with him, to converse or walk with him, and to delight in him; as when we can say, 1 John i. 3. _Truly our fellowship is with the Father, and with his Son Jesus Christ_. This enjoyment of God, or communion with him, is,

(1.) That which we are blessed with in this world, which is but imperfect, as we know and love him but in part, and our communion with him is often interrupted and weakened, through the prevalency of indwelling sin: and that joy and delight which arises from thence is often clouded and sullied; and, at best, we enjoy him here but in a mediate way, in and under his ordinances, as agreeable to this present state.

(2.) Believers shall enjoy him perfectly and immediately in heaven, without intermission or abatement, and that for ever; this is called, _Seeing him as he is_, 1 John iii. 2. and being _with him where he is, to behold his glory_, John xvii. 24. And in order hereto, their souls shall be made capable or receptive hereof, by the removal not only of all sinful but natural imperfections, and shall be more enlarged, as well as have brighter discoveries of the divine glory: and this shall be attended with a perfect freedom from all the consequences of sin; such as sorrow, divine desertion, and the many evils that attend us in this present life; as well as from all temptations to it. So that their happiness shall be confirmed and secured to them, and that with this advantage, that it shall be impossible for them to be dispossessed of it. This is certainly the most desirable end, next to the glory of God, that can be intended or pursued by us.[5]

III. This leads us to consider the connexion that there is between our glorifying God and enjoyment of him. God has joined these two together, so that one shall not be attained without the other. It is the highest presumption to expect to be made happy with him for ever, without living to his glory here. For in as much as heaven is a state of perfect blessedness, they, who shall hereafter be possessed of it, must be trained up, or made meet for it; which is the grand design of all the means of grace. How preposterous would it be to suppose, that they, who have no regard to the honour of God here, shall be crowned with glory, honour, immortality, and eternal life, in his presence hereafter! Therefore a life of holiness is absolutely necessary to the heavenly blessedness; and since these two are so connected together, they who experience the one, shall not fail of the other; for this is secured to them by the faithfulness of God, who has promised to give _grace and glory_, Psal. lxxxiv. 11. Therefore, _he who begins a good work in them, will perform it_, Phil. i. 6. and give them _the end of their faith, even the salvation of their souls_, 1 Pet. i. 8.

From the connexion that there is between our glorifying and enjoying God, we may infer,

1. That it is a very preposterous thing for any one to assign this as a mark of grace, that persons must be content to perish eternally, that God may be glorified. It is true, it is alleged in favour of this supposition, that Moses, and the apostle Paul, seem to give countenance to it; one by saying, Exod. xxxii. 32. _If thou wilt forgive their sin; and, if not, blot me, I pray thee, out of the book which thou hast written_; the other, Rom. ix. 3. _I could wish that myself were accursed from Christ, for my brethren and kinsmen according to the flesh_.

But to this it may be answered, that Moses, in desiring to be blotted out of the book which God had written, must not be supposed to be willing to perish eternally for Israel’s sake; but he is content to be blotted out of the book of the living, or to have his name no more remembered on earth; and seems to decline the honour which God had offered him, when he said, Exod. xxxii. 10. _Let me alone, that I may consume them; and I will make of thee a great nation_; he desires not the advancement of his own family, if Israel must cease to be a people, to whom God had promised to be a God.