Part 2

_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,