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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.