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 embarassed 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, THE DOCTRINES OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED. OF MAN'S CHIEF END. 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. TT is supposed, in this answer, that every intelligent creature, acting as such, designs some end, which excites en deavours 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. (a.) I. We are to consider what it is to glorify God. In order to our understanding of this, let it be premised, He who glorifies God intentionally, thereby promotes his own happiness. Our enjoying God is glorifying him. The two objects coalesce. Vide note on Page 19. 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 peni tent 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. Ixxiii. 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, |