D I S S E R T A T I O N C O N C E R N I N G

T H E E N D F O R W H I C H G O D C R E A T E D T H E W O R L D .

T h e W o r k s o f

J o n a t h a n E d w a r d s

with a memoir by S E R E N O E . D W I G H T

revised and corrected by E D W A R D H I C K M A N

V O L U M E O N E

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D I S S E R T A T I O N CONCERNING

T H E E N D F O R W H I C H G O D C R E A T E D T H E W O R L D .

P R E F A C E B Y T H E F I R S T E D I T O R .

T H E A u t h o r h a d d e s i g n e d t h e s e D i s s e r t a t i o n s * for the p u b l i c v i e w ; a n d w r o t e t h e m o u t a s t h e y n o w a p p e a r : though it i s p r o b a b l e , that i f h i s l i fe h a d b e e n s p a r e d , h e w o u l d h a v e r e v i s e d t h e m , a n d r e n d e r e d t h e m i n s o m e r e s p e c t s more c o m p l e t e . S o m e n e w s e n t i m e n t s , here a n d t h e r e , m i g h t p r o b a b l y h a v e b e e n a d d e d ; a n d s o m e p a s s a g e s br ightened w i t h ferther i l l u s t r a t i o n s . T h i s m a y b e c o n j e c t u r e d f r o m s o m e b r i e f h i n t s o r s e n t i m e n t s m i n u t e d d o w n o n l o o s e papers , f o u n d i n the m a n u s c r i p t s .

B u t those s e n t i m e n t s c o n c i s e l y s k e t c h e d o u t , w h i c h , i t i s t h o u g h t , the a u t h o r i n t e n d e d to e n l a r g e , a n d d i g e s t into the b o d y o f the w o r k , c a n n o t b e s o a m p l i f i e d b y a n y other h a n d , a s to d o j u s t i c e to t h e a u t h o r : i t i s therefore p r o b a b l y best that n o t h i n g o f t h i s k i n d s h o u l d be a t t e m p t e d .

A s these D i s s e r t a t i o n s w e r e m o r e e s p e c i a l l y d e s i g n e d for the l e a r n e d a n d i n q u i s i t i v e , it i s e x p e c t e d that the j u d i c i o u s a n d c a n d i d w i l l n o t be d i s p o s e d to o b j e c t , that the m a n n e r i n w h i c h these s u b j e c t s are ti-eated i s s o m e t h i n g a b o v e the l e v e l o f c o m m o n r e a d e r s . F o r t h o u g h a s u p e r f i c i a l w a y o f d i s c o u r s e a n d loose h a r a n g u e s m a y w e l l e n o u g h s u i t some s u b j e c t s , a n d a n s w e r s o m e v a l u a b l e p u r p o s e s ; y e t other s u b j e c t s d e m a n d m o r e c l o s e n e s s a n d a c c u r a c y . A n d i f a n a u t h o r s h o u l d n e g l e c t to d o j u s t i c e to a s u b j e c t , for fear that the s i m p l e r sort s h o u l d n o t f u l l y u n d e r s t a n d h i m , he m i g h t e x p e c t to be d e e m e d a trif ler b y the m o r e i n t e l l i g e n t .

O u r a u t h o r h a d a rare t a l e n t to penetrate d e e p i n s e a r c h o f t r u t h ; to t a k e a n e x t e n s i v e s u r v e y o f a s u b j e c t , a n d l o o k t h r o u g h i t i n t o r e m o t e c o n s e q u e n c e s . H e n c e m a n y t h e o r e m s , that a p p e a r e d h a r d a n d b a r r e n to o t h e r s , were to h i m p l e a s a n t a n d f r u i t f u l fields, w h e r e h i s m i n d w o u l d e x p a t i a t e w i t h p e c u l i a r e a s e , prof i t , a n d e n t e r t a i n m e n t . T l i o s e s t u d i e s , w h i c h to s o m e a r e too f a t i g u i n g to the m i n d , a n d w e a r y i n g to the c o n s t i t u t i o n , w e r e to h i m b u t a n a t u r a l play o f g e n i u s , a n d w h i c h h i s m i n d w i t h o u t l a b o u r w o u l d fireely a n d s p o n t a n e o u s l y p e r f o r m . A c l o s e a n d c o n c l u s i v e w a y o f r e a s o n i n g u p o n a c o n t r o v e r s i a l p o i n t w a s easy a n d n a t u r a l to h i m .

T h i s m a y s e r v e , it i s c o n c e i v e d , to a c c o u n t for h i s u s u a l m a n n e r o f t r e a t i n g a b s t r u s e a n d c o n t r o v e r t e d s u b j e c t s , w h i c h s o m e h a v e t h o u g h t h a s b e e n too m e t a p h y s i c a l . B u t the t r u t h i s , that h i s c r i t i c a l m e t h o d o f l o o k i n g through the n a t u r e o f h i s s u b j e c t , — h i s a c c u r a c y a n d p r e c i s i o n i n c a n v a s s i n g t r u t h , c o m p a r i n g i d e a s , d r a w i n g c o n s e q u e n c e s , p o i n t i n g o u t a n d e x p o s i n g a b s u r d i t i e s , — n a t u r a l l y l e d h i m to r e d u c e the e v i d e n c e i n l a v o u r o f t r u t h into the form o f d e m o n ­strat ion ; w h i c h , d o u b t l e s s , w h e r e i t c a n b e o b t a i n e d , i s the m o s t e l i g i b l e , a n d b y far the m o s t s a t i s f y i n g to great a n d n o b l e m i n d s . A n d t h o u g h s o m e r e a d e r s m a y find the l a b o u r h a r d to k e e p p a c e w i t h the w r i t e r , i n the a d v a n c e s he m a k e s , w h e r e the a s c e n t i s a r d u o u s ; y e t i n g e n e r a l a l l w a s e a s y to h i m : s u c h w a s h i s p e c u l i a r l o v e a n d d i s c e r n m e n t o f t r u t h , a n d n a t u r a l p r o p e n s i t y to setu-ch after i t . H i s o w n i d e a s w e r e c l e a r to h i m , w h e r e s o m e readers h a v e thought t h e m o b s c u r e . T h u s m a n y t h i n g s i n t h e w o r k s o f N e w t o n a n d L o c k e , w h i c h a p n e a r e i t h e r q u i t e u n i n t e l l i g i b l e , or v e r y o b s c u r e , to the i l l i t e r a t e , w e r e c l e a r a n d b r i g h t to those i l l u s t r i o u s authoi -s , a n d t n e i r l e a r n e d r e a d e r s .

T h e s u b j e c t s h e r e h a n d l e d are s u b l i m e a n d i m p o r t a n t . T h e end w h i c h G o d h a d i n v i e w i n c r e a t i n g the w o r l d , w a s d o u b t l e s s w o r t h y o f h i m ; a n d c o n s e q u e n t l y the m o s t e x c e l l e n t a n d g l o r i o u s p o s s i b l e . T h i s therefore m u s t be w o r t h y to be k n o w n b y a l l the i n t e l l i g e n t c r e a t i o n , as e x c e l l e n t i n itsel f , a n d w o r t h y o f their p u r s u i t . A n d a s t r u e v i r t u e d i s ­t i n g u i s h e s the i n h a b i t a n t s o f h e a v e n , a n d a l l the h a p p y c a n d i d a t e s for that w o r l d o f g l o r y , f r o m a l l o thers ; there c a n ­not s u r e l y b e a m o r e i n t e r e s t i n g s u b j e c t .

T h e n o t i o n s w h i c h s o m e m e n e n t e r t a i n c o n c e r n i n g G o d ' s e n d i n c r e a t i n g the w o r l d , a n d c o n c e r n i n g true v i r t u e , i n o u r late a u t h o r ' s o p i n i o n , h a v e a n a t u r a l t e n d e n c y to c o r r u p t C h r i s t i a n i t y , a n d to d e s t r o y t h e gospe l o f o u r d i v i n e R e d e e m e r . I t w a s therefore , n o d o u b t , i n the e x e r c i s e o f a p i o u s c o n c e r n for the h o n o u r a n d g lory o f G o d , a n d a t e n d e r r e s p e c t to the b e s t interests o f h i s f e l l o w - m e n , that t h i s d e v o u t a n d l e a r n e d w r i t e r u n d e r t o o k the fo l lowing w o r k . — M a y the F a t h e r o f l i g h t s s m i l e u p o n the p i o u s a n d b e n e v o l e n t a i m s a n d l a b o u r s o f h i s s e r v a n t , a n d c r o w n t h e m w i t h h i s b l e s s i n g !

• This preface wtu originally prefixed to the two fallowing Dissertations," conceming the End for which God created the World, and Hie N.-iture of True Virtue," in one volume.—W.

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A

D I S S E R T A T I O N , &c.

[ N T R O D U C T I O N .

Containing explamtions of terms and general positions.

T o avoid a l l c o n f u s i o n i n o u r i n q u i r i e s c o n c e r n i n g the e n d for which G o d c r e a t e d the w o r l d , a d i s t i n c t i o n s h o u l d be observed between t h e chief e n d for w h i c h a n agent p e r ­forms any w o r k , a n d the ultimate e n d . T h e s e t w o p h r a s e s are not a l w a y s p r e c i s e l y o f the s a m e s i g n i f i c a t i o n : a n d ihough the chief e n d b e a l w a y s a n ultimate e n d , y e t e v e r y ultimate end is not a l w a y s a c h i e f e n d . A chief e n d i s opposite to a n inferior e n d : a n ultimate e n d i s o p p o s i t e to 2i subordinate e n d .

A subordinate e n d i s w h a t a n a g e n t a i m s a t , n o t a t a l l upon its o w n a c c o u n t , b u t w h o l l y o n the a c c o u n t o f a further e n d , o f w h i c h it i s c o n s i d e r e d a s a m e a n s . T h u s when a m a n goes a j o u n i e y to o b t a i n a m e d i c i n e to restore his health, the o b t a i n i n g o f that m e d i c i n e i s h i s s u b o r d i ­nate e n d ; b e c a u s e it i s not a n e n d that h e v a l u e s a t a l l upon its o w n a c c o u n t , b u t w h o l l y a s a m e a n s o f a further end, viz. h is h e a l t h . S e p a r a t e the m e d i c i n e f rom that further e n d , a n d it i s not a t a l l d e s i r e d .

A n ultimate e n d is that w h i c h the a g e n t s e e k s , i n w h a t he does, for its o iwi s a k e ; w h a t he l o v e s , v a l u e s , a n d t a k e s pleasure in on its o w n a c c o u n t , a n d not m e r e l y a s a m e a n s of a further e n d . A s w h e n a m a n l o v e s the taste o f s o m e particular sort o f fruit , a n d i s a t p a i n s a n d c o s t to o b t a i n It, for the sake o f the p l e a s u r e o f that taste w h i c h he values upon its o w n a c c o u n t , as h e l o v e s h i s o w n p l e a s u r e ; and not merely for the s a k e o f a n y o t h e r g o o d , w h i c h h e supposes his e n j o y i n g that p l e a s u r e w i l l b e the m e a n s of.

Some ends are s u b o r d i n a t e , n o t o n l y a s they a r e s u b o r ­dinated to a n u l t i m a t e e n d ; b u t a l s o to a n o t h e r e n d that is itself but s u b o r d i n a t e . Y e a , there m a y be a s u c c e s s i o n or chain of m a n y s u b o r d i n a t e e n d s , o n e d e p e n d e n t o n a n ­other, one sought for a n o t h e r ; before y o u c o m e to a n y thing that the agent a i m s a t , a n d s e e k s for i ts own s a k e . As when a m a n s e l l s a g a r m e n t to get m o n e y — t o b u y tools—to t i l l h i s l a n d — t o o b t a i n a c r o p — t o s u p p l y h i i h with food—to gratify the a p p e t i t e . A n d h e s e e k s to gratify his appetite, o n its own a c c o u n t , as w h a t i s grateful i n itself H e r e the e n d o f h i s s e l l i n g h i s g a r m e n t to get money, is only a s u b o r d i n a t e e n d ; a n d it i s not o n l y subordinate to the ultimate e n d — g r a t i f y i n g h i s a p p e t i t e — but to a nearer e n d — b u y i n g h u s b a n d r y t o o l s ; a n d h i s obtaining these is o n l y a s u b o r d i n a t e e n d , b e i n g o n l y for the sake of t i l l ing l a n d . A n d the t i l lage o f l a n d is a n e n d not sought on its o w n a c c o u n t , b u t for the s a k e o f the c r o p to be produced ; a n d the c r o p p r o d u c e d i s a n e n a s o u g h t only for the s a k e o f m a k i n g b r e a d ; a n d b r e a d i s s o u g h t for the sake o f grat i fy ing the a p p e t i t e .

Here gratifying the appet i te i s c a l l e d the ultimate e n d ; •*cause it is the lust i n the c h a i n w h e r e a m a n ' s a i m r e s t s , obtaining in that the t h i n g finally a i m e d a t . S o w h e n e v e r a man coines to that i n v / h i c h h i s d e s i r e t e r m i n a t e s a n d J^sts, it being s o m e t h i n g v a l u e d o n its own a c c o u n t , t h e n

comes to a n ultimate e n d , l e t the c h a i n be l o n g e r or Shorter; y e a , i f there be b u t o n e l i n k o r one s tep thai h e

t a k e s before h e c o m e s to t h i s e n d . A s w h e n a m a n t h a t l o v e s h o n e y p u t s i t i n t o h i s m o u t h , for the s a k e o f the p l e a s u r e o f the taste , w i t h o u t a i m i n g a t a n y t h i n g f u r t h e r . S o that a n e n d w h i c h a n a g e n t h a s m v i e w , m a y b e b o t h h i s immediate a n d h i s ultimate e n d ; h i s next a n d h i s lust e n d . T h a t e n d w h i c h i s s o u g h t for the s a k e o f i tse l f , a n d n o t for the s a k e o f a f u r t h e r e n d , i s a n u l t i m a t e e n d ; there the a i m o f t h e agent s t o p s a n d r e s t s .

A t h i n g s o u g h t m a y h a v e the n a t u r e o f a n u l t i m a t e , a n d a l s o o f a s u b o r d i n a t e e n d ; a s it m a y be s o u g h t part ly o n i ts o w n a c c o i m t , a n d p a r t l y for the s a k e o f a further e n d . T h u s a m a n , i n w h a t h e d o e s , m a y seek the l o v e a n d r e s p e c t o f a p a r t i c u l a r p e r s o n , part ly o n i t s o w n a c c o u n t , b e c a u s e it i s i n i t s e l f agreeable to m e n to he the o b j e c t s o f o t h e r s ' e s t e e m a n d l o v e ; a n d p a r t l y , b e c a u s e h e h o p e s , t h r o u g h the f r i e n d s h i p o f that p e r s o n , to h a v e h i s a s s i s t ­a n c e i n other a f f a i r s ; a n d so to b e p u t u n d e r a d v a n t a g e for o b t a i n i n g further e n d s .

A chief e n d , w h i c h i s o p p o s i t e to a n inferior e n d , i s s o m e t h i n g d i v e r s e from a n u l t i m a t e e n d ; i t i s m o s t v a l u e d , a n d therefore m o s t sought after b y the agent i n w h a t h e d o e s , i t i s e v i d e n t , that to be a n e n d more v a l u e d t h a n a n o t h e r e n d , i s n o t e x a c t l y the s a m e t h i n g a s to be a n e n d v a l u e d ultimately, or for i ts o w n s a k e . T h i s w i l l a p ­pear , i f it be c o n s i d e r e d ,

1. T h a t t w o different e n d s m a y b e b o t h u l t i m a t e , a n d y e t n o t be c h i e f e n d s . T h e y m a y be both v a l u e d for t h e i r own s a k e , a n d both s o u g h t i n the s a m e w o r k or a c t s ; a n d vet o n e v a l u e d m o r e h i g h l y , a n d s o i i g h t m o r e t h a n another . T h u s a m a n m a y go a j o u r n e y to o b t a i n t w o different benef i ts o r e n j o y m e n t s , b o t h w h i c h m a y be a g r e e a b l e to h i m i n themsetvex c o n s i d e r e d ; a n d y e t o n e m a y b e m u c h m o r e a g r e e a b l e t h a n the o t h e r ; a n d s o b e w h a t h e sets h i s h e a r t chiefly u p o n . T h u s a m a n m a y go a j o u r n e y , part ly to o b t a i n the p o s s e s s i o n a n d e n j o y m e n t o f a b r i d e that i s v e r y d e a r to h i m ; a n d p a r t l y to grati fy h i s c u r i o s i t y i n l o o k i n g i n a t e l e s c o p e , or s o m e n e w - i n v e n t e d a n d e x t r a o r ­d i n a r y o p t i c g l a s s ; a n d the o n e not p r o p e r l y s u b o r d i n a t e to the o t h e r ; a n d therefore both m a y b e ultimate e n d s . B u t y e t o b t a i n i n g h i s b e l o v e d b r i d e m a y b e h i s chief end; a n d the benef i t o f the o p t i c g l a s s h i s inferior e n d .

2 . A n u l t i m a t e e n d i s n o t a l w a y s the c h i e f e n d , b e c a u s e s o m e subordinate e n d s m a y be more v a l u e d a n d s o u g h t after t h a n s o m e ultimate e n d s . T h u s , for i n s t a n c e , a m a n m a y a i m at t w o t h i n g s i n h i s j o u r n e y ; o n e , to v i s i t h i s f r i e n d s , a n d a n o t h e r , to r e c e i v e a l a r g e s u m o f m o n e y . T h e latter m a y b e b u t a subordinate e n d ; h e m a y not v a l u e the s i l v e r a n d g o l d o n their own a c c o u n t , b u t o n l y for p l e a s u r e , g r a t i f i c a t i o n , a n d h o n o u r ; the m o n e y is v a l u e d o n l y as a m e a n s o f the other . B u t y e t , o b t a i n i n g t h e m o n e y m a y be more v a l u e d , a n d s o i s a higher e n d o f h i s

j o u r n e y t h a n the p l e a s u r e o f s e e i n g h i s f r i e n d s ; t h o u g h the lat ter i s v a l u e d o n i ts own a c c o u n t , a n d so is a n ulti^ mate e n d .

B u t here s e v e r a l t h i n g s m a y b e n o t e d : Virst, W h e n i t i s s a i d , that s o m e subordinate e n d s m a y

b e more v a l u e d t h a n S 9 m e ultimate e n d s , i t i s n o t s u p p o s e i that ever a s u b o r d i n a t e e n d i s m o r e v a l u e d t h a n that to w h i c h it i s s u b o r d i n a t e . F o r that r e a s o n i t i s c a l l e d a

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9 6 G O D ' S C H I E F E N D I N C R E A T I O N -

mbttrd'mate e n d , b e c a u s e it i s v a l u e d a n d s o u g h t not for i t s o w n s a k e , b u t o n l y i n s u b o r d i n a t i o n to ^further e n d . B u t y e t a s u b o r d i n a t e ' e n d m a y be v a l u e d m o r e t h a n s o m e other u l t i m a t e e n d that i t i s n o t s u b o r d i n a t e to . TIJUS, for i n s t a n c e , a m a n goes a j o u r n e y to r e c e i v e a s u m o f m o n e y , o n l y for the v a l u e o f the p l e a s u r e a n d h o n o u r t h a t the m o n e y m a y be a m e a n s of. I n t h i s c a s e it i s i m p o s s i b l e t h a t the suborcUvate e n d , viz. h i s h a v i n g the m o n e y , s h o u l d b e more v a l u e d b y h i m t h a n the p l e a s u r e a n d h o n o u r for w h i c h h e v a l u e s i t . I t w o u l d be a b s u r d to s u p p o s e that h e v a l u e s the m e a n s m o r e t h a n the e n d , w h e n h e h a s no v a l u e for the m e a n s , b u t for t h e s a k e o f the e n d o f w h i c h it i s the m e a n s . B u t y e t h e m a y v a l u e t h e m o n e y , t h o u g h b u t a s u b o r d i n a t e e n d , more t h a n s o m e other ultimate e n d to w h i c h i t i s n o t s u b o r d i n a t e , a n d w i t h w h i c h i t h a s n o c o n n e x i o n . F o r i n s t a n c e , more t h a n the c o m f o r t o f a f r i e n d l y v i s i t , w h i c h w a s one u l t i m a t e e n d o f h i s j o u r n e y .

Secmdlif, "The u l t i m a t e e n d i s a l w a y s superior to i ts s u b o r d i n a t e e n d , a n d m o r e v a l u e d b y the agent , u n l e s s it b e w h e n the u l t i m a t e e n d e n t i r e l y d e p e n d s o n the s u b o r ­d i n a t e . I f h e h a s n o other m e a n s b y w h i c h to o b t a i n h i s l a s t e n d , t h e n the s u b o r d i n a t e m a y be as much v a l u e d a s the l a s t e n d ; b e c a u s e the l a s t e n d , i n s u c h a c a s e , a l t o ­g e t h e r d e p e n d s u p o n , a n d i s w h o l l y a n d c e r t a i n l y c o n v e y e d b y i t . A s for i n s t a n c e , i f a p r e g n a n t w o m a n h a s a p e c u l i a r appet i te to a c e r t a i n rare fruit that i s to b e f o u n d o n l y i n t h e g a r d e n o f a p a r t i c u l a r friend o f h e r s , a t a d i s t a n c e — a n d s h e goes a j o u r n e y to h e r friend's h o u s e or g a r d e n , to o b ­t a i n that f r u i t — t h e ultimate md o f h e r j o u r n e y i s to gratify t h a t s trong appet i te ; the o b t a i n i n g that fruit, i s the s w t o r -dinate e n d o f i t . I f s h e l o o k s u p o n i t , that the a p p e t i t e c a n b e grat i f ied b y no other m e a n s t h a n the o b t a i n i n g o f that fruit; a n d that i t w i l l certainly b e grati f ied i f s h e o b t a i n i t , t h e n s h e w i l l v a l u e t h e fruit as much as s h e v a l u e s the grat i f icat ion o f h e r a p p e t i t e . B u t o t h e r w i s e , i t w i l l n o t b e .so. I f s h e be doubtful w h e t h e r t h a t fixiit w i l l sat is fy h e r c r a v i n g , t h e n s h e w i l l n o t v a l u e i t equally w i t h t h e g r a t i f i ­c a t i o n o f h e r appet i te i tself . O r i f there b e s o m e other fruit t h a t s h e k n o w s of, that w i l l p a t i f y h e r d e s i r e , a t least i n part, w h i c h s h e c a n o b t a i n w i t h o u t s u c h t r o u b l e a s s h a l l c o u n t e r v a i l the g r a t i f i c a t i o n — o r i f h e r a p p e t i t e c a n n o t b e grat i f ied w i t h o u t t h i s fruit, n o r y e t w i t h i t alone, w i t h o u t s o m e t h i n g e l s e to be c o m p o u n d e d w i t h i t — t h e n h e r value for h e r l a s t e n d w i l l b e divided b e t w e e n t h e s e s e v e r a l i n ­g r e d i e n t s , a s so m a n y *subordinate e n d s , a n d n o one alone w i l l b e e q u a l l y v a l u e d w i t h the l a s t e n d . H e n c e i t r a r e l y h a p p e n s , that a s u b o r d i n a t e e n d i s equally v a l u e d w i t h i ts l a s t e n d ; b e c a u s e the o b t a i n i n g o f a l a s t e n d r a r e l v d e ­p e n d s o n one s i n g l e , u n c o m p o u n d e d m e a n s , a n d i n f a l l i b l y c o n n e c t e d w i t h i t . T h e r e f o r e , m e n ' s last e n d s a r e com­monly their hmhest e n d s .

l%rdly, If a n y b e i n g h a s b u t one u l t i m a t e e n d , i n a l l that h e d o e s , a n d there b e a great v a r i e t y o f o p e r a t i o n s , h i s last e n d m a y j u s t l y b e l o o k e d u p o n a s h i s supreme e n d . F o r i n s u c h a c a s e , every other e n d b u t that o n e , i s i n order to that e n d ; a n d therefore n o other c a n b e s u p e r i o r to i t . B e c a u s e , a s w a s o b s e r v e d before, a s u b o r d i n a t e e n d i s n e v e r more v a l u e d t h a n the e n d to w h i c h it i s s u b o r d i n a t e . M o r e o v e r , the s u b o r d i n a t e effects, or e v e n t s , b r o u g h t to p a s s , as m e a n s o f t h i s e n d , a l l u n i t i n g to c o n t r i b u t e t h e i r s h a r e t o w a r d s o b t a i n i n g the o n e l a s t e n d , a r e very v a r i o u s ; a n d therefore, b y w h a t h a s b e e n n o w o b s e r v e d , the u l t i ­m a t e e n d o f a l l m u s t b e v a l u e d m o r e t h a n a n y o n e o f the p a r t i c u l a r m e a n s . T h i s s e e m s to b e the c a s e w i t h the w o r k s o f G o d , as m a y m o r e f u l l y a p p e a r i n the s e q u e l .

Fourthli/, W h a t s o e v e r a n y agent h a s i n v i e w i n a n y t h i n g h e d o e s , w h i c h i s a g r e e a b l e to h i m in itself, a n d n o t m e r e l y for the s a k e o f s o m e t h i n g e l s e , i s r e g a r d e d b y that a g e n t a s h i s last e n d . T h e s a m e m a y b e s a i d o f a v o i d i n g that w h i c h is i n i t s e l f p a i n f u l or d i s a g r e e a b l e ; for the a v o i d i n g o f w h a t i s d i s a g r e e a b l e i s a g r e e a b l e . T h i s w i l l be e v i d e n t to a n y b e a r i n g m m i n d the m e a n i n g o f the t e r m s . B y last e n d b e i n g m e a n t , that w h i c h i s r e g a r d e d a n d s o u g h t b y a n agent , a s agreeable o r d e s i r a b l e for its own s a k e ; a subordinate, that w h i c h is s o u g h t o n l y for the s a k e o f s o m e ­t h i n g else.

Fifthly, F r o m h e n c e i t w i l l f o l l o w , t h a t , i f a n agent h a s i n v i e w more things than one that w i l l be b r o u g h t to p a s s b y w h a t h e d o e s , w h i c h h e l o v e s a n d d e l i g h t s i n o n their oum a c c o u n t , t l ien he m u s t h a v e more things than one that

h e r e g a r d s a s h i s last e n d s i n w h a t h e d o e s . B u t i f there be but one thing that a n a g e n t s e e k s , on i ts <>w7i a c c o u n t , t h e n there c a n be but one l a s t e n d w h i c h h e h a s i n a l l his a c t i o n s a n d o p e r a t i o n s .

B u t o n l y h e r e a d i s t i n c t i o n m u s t be o b s e r v e d o f things w h i c h m a y be s a i d to b e agreeable to a n agent , i n them­selves c o n s i d e r e d : ( 1 . ) W h a t i s i n i t s e l f grateful to a n agent, a n d v a l u e d o n i ts o w n a c c o u n t , simply a n d absolutely c o n ­s i d e r e d ; a n t e c e d e n t to , a n d inikpenJent o f a l l c o n d i t i o n s , or a n y s u p p o s i t i o n o f p a r t i c u l a r c a s e s a n d c i r c u m s t a n c e s . A n d , ( 2 . ) W h a t m a y b e s a i d to be i n i t s e l f a g r e e a b l e to a n agent , hypothetically a n d c o n s e q u e n t i a l l y ; o r , o n s u p p o s i ­t i o n o f " such a n d s u c h c i r c u m s t a n c e s , or o n the h a p p e n i n g o f s u c h a p a r t i c u l a r c a s e .

T h u s , for i n s t a n c e , a m a n m a y o r i g i n a l l y l o v e soc iety . A n i n c l i n a t i o n to society m a y be i m p l a n t e d i n h i s very n a ­t u r e ; a n d s o c i e t y m a y b e a g r e e a b l e to h i m antecedent to a l l p r e - s u p p o s e d c a s e s a n d c i r c u m s t a n c e s ; a n d this m a y c a u s e h i m to s e e k a f a m i l y . A n d t h e comfort o f society m a y b e o r i g i n a l l y h i s last e n d , i n s e e k i n g a f a m i l y . H u t after h e h a s a f a m i l y , p e a c e , g o o d o r d e r , a n d m u t u a l j u s t i c e a n d firiendship i n h i s femily, m a y b e agreeable to h i m , a n d w h a t h e d e l i g h t s i n for t h e i r nvm s a k e ; a n d therefore these t h i n g s m a y 1^ h i s last e n d i n m a n y t h i n g s he does i n the g o v e r n m e n t a n d r e g u l a t i o n o f h i s family. B u t they were n o t h i s original e n d w i t h r e s p e c t to h i s f a m i l y . T h e j u s t i c e a n d the p e a c e o f a f a m i l y w a s n o t p r o p e r l y h i s las t e n d before h e h a d a f a m i l y , that i n d u c e d h i m to seek a f a m i l y , b u t c o n s e q u e n t i a l l y . A n d the c a s e b e i n g p u t o f h i s h a v i n g a f a m i l y , t h e n these t h i n g s w h e r e i n the g o o d order a n d b e a u t y o f a f a m i l y c o n s i s t , b e c o m e h i s l a s t e n d i n m a n y t h i n g s h e d o e s i n s u c h c i r c u m s t a n c e s .

I n l i k e m a n n e r w e m u s t s u p p o s e that G o d , before h e c r e a t e d the w o r l d , h a d s o m e g o o d i n v i e w , a s a c o n s e q u e n c e o f the w o r l d ' s e x i s t e n c e , t h a t w a s originally agreeable to h i m i n i t s e l f c o n s i d e r e d , that i n c l i n e d h i n i to b r i n g the u n i v e r s e i n t o e x i s t e n c e , i n s u c h a m a n n e r as h e created i t . B u t after t h e w o r l d w a s c r e a t e d , a n d s u c h a n d s u c h i n ­te l l igent c r e a t u r e s a c t u a l l y h a d e x i s t e n c e , i n s u c h a n d s u c h c i r c u m s t a n c e s , t h e n a w i s e , j u s t r e g u l a t i o n o f t h e m w a s agreeable to G o d , i n itself c o n s i d e r e d . A n d ( j o d ' s love o f j u s t i c e , a n d h a t r e d o f i n j u s t i c e , w o u l d b e suf f ic ient i n s u c h a c a s e to i n d u c e G o d to d e a l justly w i t h h i s c r e a t u r e s , a n d to p r e v e n t a l l i n j u s t i c e i n h i m t o w a r d s t h e m . B u t yet there is n o n e c e s s i t y o f s u p p o s i n g , that ( J o d ' s love o f d o n i g j u s t l y to i n t e l l i g e n t b e m g s , a n d h a i r e d o f the c o n t r a r y , w a s w h a t originally i n d u c e d G o d to c r e a t e the w o r i d , a n d m a k e i n t e l l i g e n t b e i n g s ; a n d so to o r d e r the o c c a s i o n o f d o i n g e i t h e r j u s t l y or u n j u s t l y . T h e j u s t i c e o f G o d ' s nature m a k e s a j u s t r e g u l a t i o n a g r e e a b l e , a n d the c o n t r a r y d i s ­a g r e e a b l e , a s there is o c c a s i o n ; the subject b e i n g s u p p o s e d , a n d the occasion g i v e n . B u t w e m u s t s u p p o s e s o m e t h i n g e l s e that s h o u l d i n c l i n e h i m to create t h e s u b j e c t s , o r ordir the o c c a s i o n .

S o that per fect ion o f G o d w h i c h w e c a l l h i s fa i thfu lness , or h i s i n c l i n a t i o n to fu l f i l h i s p r o m i s e s to h i s c r e a t u r e s , c o u l d not p r o p e r l y b e w h a t moved h i m to create the w o r l d ; n o r c o u l d s u c n a f u l f i l m e n t o f h i s p r o m i s e s to h i s creatures be h i s last e n d i n g i v i n g the c r e a t u r e s b e i n g . B u t yet after the w o r l d is c r e a t e d , after i n t e l l i g e n t c r e a t u r e s are m a d e , a n d G o d h a s b o u n d h i m s e l f b y p r o m i s e to t h e m , t h e n that d i s p o s i t i o n , w h i c h is c a l l e d h i s f a i t h f u l n e s s , m a y m o v e h i m i n h i s p r o v i d e n t i a l d i s p o s a l s t o w a r d s t h e m ; a n d this m a y b e the end o f m a n y o f G o d ' s w o r k s o f p r o v i d e n c e , e v e n the e x e r c i s e o f h i s fa i th fu lness i n f u l f i l l i n g h i s p r o ­m i s e s , a n d m a y b e i n the lower s e n s e h i s last e n d ; be ­c a u s e fa i thfulness a n d t r u t h m u s t be s u p p o s e d to be w h a t i s i n itself a m i a b l e to G o d , a n d w h a t he d e l i g h t s i n for its oum s a k e . T h u s G o d m a y h a v e e n d s o f p a r t i c u l a r w o r k s o f providence, w h i c h a r e u l t i m a t e e n d s i n a l o w e r sense , w h i c h w e r e n o t u l t i m a t e e n d s o f the creation.

S o that here w e h a v e t w o sorts o f u l t i m a t e e n d s ; one o f w h i c h m a y be c a l l e d , original a n d independent, the o i l ier , consequential a n d dependent; for it i s e v i d e n t , the latter sort are t r u l y o f the n a t u r e o f u l t i m a t e e n d s ; b e c a u s e thougli t h e i r b e i n g agreeable to the a g e n t , b e c o n s e q u e n t i a l on the e x i s t e n c e , y e t the s u b j e c t a n d o c c a s i o n b e i n g s u p p o s e d , they are agreeable a n d a m i a b l e i n t h e m s e l v e s . W e m a y s u p p o s e , that , to a righteous B e i n g , doinsi j u s t i c e between t^vo j ) a r l i e s , w i t h w h o m he is c o n c e r n e d , i i agreeable in

still Waters Revival Books - All Rights Reserved - www.PuritanDownloads.com

S E C T 1. T H E G E N E R A L D I C T A T E S O F R E A S O N . 9 7

itse/f, a n d not m e r e l y for the s a k e o f s o m e other e n d : A n d yet w e m a y s u p p o s e , that a d e s i r e o f d o i n g j u s t i c e b e ­t w e e n t w o p a r t i e s , m a y be consequential o n the b e i n g o f those part ies , a n d the o c c a s i o n g i v e n . — I t m a y be o b s e r v e d , that w h e n I s p e a k o f G o d ' s u l t i m a t e e n d i n the c r e a t i o n o f the w o r l d , i n the f o l l o w i n g d i s c o u r s e , I c o m m o n l y m e a n i n that highest s e n s e , viz. the original u l t i m a t e e n d .

Sixthly, I t m a y b e further o b s e r v e d , that the original u l t i m a t e e n d o r e n d s o f the c r e a t i o n o f the w o r l d i s alone that w h i c h i n d u c e s G o d to g i v e the o c c a s i o n for c o n s e ­quent ia l e n d s , b y the first c r e a t i o n o f the w o r l d , a n d the original d i s p o s a l o f i t . A n d the m o r e o r i g i n a l the e n d i s , the m o r e e x t e n s i v e a n d u n i v e r s a l it i s . T h a t w h i c h God h a d primarily i n v i e w i n c r e a t i n g , a n d the original o r d i n a ­tion o f the w o r l d , m u s t b e c o n s t a n t l y k e p t i n \ ' iew, a n d h a v e a g o v e r n i n g i n f l u e n c e i n a l l G o d ' s w o r k s , o r w i t h respect to e v e r y t h i n g h e d o e s t o w a r d s h i s c r e a t u r e s . A n d therefore.

Seventhly, I f w e u s e t h e p h r a s e u l t i m a t e e n d i n t h i s highest s e n s e , then the s a m e that i s G o d ' s u l t i m a t e e n d i n creating the w o r l d , i f w e s u p p o s e b u t o n e s u c h e n d , m u s t be w h a t he m a k e s h i s u l t i m a t e a i m i n a l l h i s w o r k s , i n every t h i n g h e does e i t h e r i n c r e a t i o n o r p r o v i d e n c e . B u t w e m u s t s i i p p o s e , t h a t , i n the vse to w h i c h G o d p u t s h i s creatures , h e m u s t e v e r m o r e h a v e a r e g a r d to the end for w h i c h h e h a s m a d e t h e m . B u t i f w e t a k e ultimate end i n the other lower s e n s e , G o d m a y s o m e t i m e s h a v e r e g a r d to those t h i n g s a s u l t i m a t e e n d s , i n p a r t i c u l a r w o r k s o f p r o v i ­d e n c e , w h i c h c o u l d n o t i n a n y p r o p e r s e n s e b e h i s last e n d i n c r e a t i n g the w o r l d .

Eighthly, O n the other h a n d , w h a t e v e r a p p e a r s to b e G o d s u l t i m a t e e n d , i n a n y s e n s e , o f h i s w o r k s o f p r o v i ­dence in general; that m u s t b e the u l t i m a t e e n d o f the work o f <reation i tself . F o r t h o u g h G o d m a y a c t for a n e n d that i s u l t i m a t e i n a l o w e r s e n s e , i n some o f h i s w o r k s o f p r o v i d e n c e , w h i c h i s not the u l t i m a t e e n d o f the c r e a ­tion o f the w o r l d , y e t t h i s d o t h n o t t a k e p l a c e w i t h regard to the w o r k s o f p r o v i d e n c e in general; for G o d ' s w o r k s o f p r o v i d e n c e i n g e n e r a l , a r e the same w i t h the general use to w h i c h h e p u t s the w o r l d h e h a s m a d e . A n d w e m a v w e l l a r g u e from w h a t w e see o f the g e n e r a l vse w h i c h G o d m a k e s o f the w o r l d , to the g e n e r a l end for w h i c h h e d e ­signed the w o r l d . T h o u g h there m a y b e s o m e e n d s o f p a r t i c u l a r w o r k s o f p r o v i d e n c e , that w e r e not the last e n d o f the c r e a t i o n , w h i c h are i n t h e m s e l v e s grateful to G o d i n s u c h p a r t i c u l a r e m e r g e n t c i r c u m s t a n c e s , a n d so are l a s t ends in a n inferior s e n s e ; y e t this i s o n l v i n c e r t a i n c a s e s , or p a r t i c u l a r o c c a s i o n s . B i n i f thev are l a s t e n d s o f G o d ' s proceedings i n the u s e o f the w o r l d in general, th is s h o w s that h i s m a k i n g t h e m l a s t e n d s doesnot d e p e n d o n p a r t i c u l a r cases a n d c i r c u m s t a n c e s , b u t the n a t u r e o f t h i n g s i n g e n e ­r a l , a n d h i s g e n e r a l d e s i g n i n the b e i n g a n d c o n s t i t u t i o n o f the u n i v e r s e .

Ninthli/, I f there be b u t one thing that i s o r i g i n a l l y , a n d i n d e p e n d e n t o n a n y f u t u r e s u p p o s e d c a s e s , a g r e e a b l e to . G o d , to be o b t a i n e d b y the c r e a t i o n o f the w o r l d , t h e n there c a n be but one Inst end o f C i o d ' s w o r k , i n t h i s h ighest sense . B u t i f there a r e various t h i n g s , p r o p e r l y d i v e r s e one from a n o t h e r , that are a b s o l u t e l y a n d i n d e p e n d e n t l y agreeable to the D i v i n e B e i n g , w h i c h are a c t u a l l y o b t a i n e d by the c r e a t i o n o f t h e w o r l d , t h e n there w e r e several u l t i ­mate e n d s o f the c r e a t i o n i n that h i g h e s t s e n s e .

CHAP. I . W H E R E I N I S C O N S I D E R E D , W H A T R E A S O N T E A C H E S CON­

C E R N I N G T H I S A F F A I R .

S E C T . I .

Some things observed in general, which reason dictates.

H A V I N G o b s e r v e d these t h i n g s , to p r e v e n t c o n f u s i o n , I now p r o c e e d to c o n s i d e r w h a t nuiy, a n d w h a t m a v 7iot, be s u p p o s e d to be G o d ' s u l t i m a t e e n d i n tlie c r e a t i o n o f the w o r l d .

v o i . I .

I n d e e d ti i is affair s e e m s p r o p e r l y to be a n affair o f d i ­v i n e r e v e l a t i o n . I n o r d e r to be d e t e r m i n e d w h a t w a s d e s i g n e d , i n the c r e a t i n g o f the a s t o n i s h i n g fabr ic o f the u n i v e r s e w e b e h o l d , it b e c o m e s u s to a t t e n d to, a n d r e l y o n , w h a t H E h a s to ld u s , w h o w a s the a r c h i t e c t . H e best k n o w s h i s o w n heart , a n d w h a t h i s o w n e n d s a n d d e s i g n s w e r e , i n t h e w o n d e r f u l w o r k s w h i c h h e h a s w r o u g h t . N o r is it to be s u p p o s e d that m a n k i n d — w h o , w h i l e d e s t i t u t e o f r e v e l a t i o n , by the u t m o s t i m p r o v e m e n t s o f t h e i r o w n r e a s o n , a n d a d v a n c e s i n s c i e n c e a n d p h i l o s o p h y , c o u l d c o m e to n o c l e a r a n d e s t a b l i s h e d d e t e r m i n a t i o n w h o the author of the w o r l d w a s — w o u l d e v e r h a v e o b t a i n e d a n y to lerable se t t led j u d g m e n t o f the e n d w h i c h the a u t h o r o f i t p r o p o s e d to h i m s e l f i n so v a s t , c o m p l i c a t e d , a n d w o n ­d e r f u l a w o r k o f h i s h a n d s . A n d t h o u g h i t be t r u e , that the r e v e l a t i o n w h i c h G o d h a s g i v e n to m e n , as a l i g h t s h i n i n g i n a d a r k p l a c e , h a s b e e n t h e o c c a s i o n o f great i m p r o v e m e n t o f their f a c u l t i e s , a n d h a s t a u g h t m e n h o w to u s e t h e i r r e a s o n ; a n d t h o u g h m a n k i n d n o w , t h r o u g h the l o n g - c o n t i n u e d a s s i s t a n c e t h e y h a v e h a d b y t h i s d i v i n e l i g h t , h a v e c o m e to great a t t a i n m e n t s i n the h a b i t u a l e x ­e r c i s e o f r e a s o n ; y e t I confess i t w o u l d be r e l y i n g too m u c h o n r e a s o n , to d e t e r m i n e the affair o f G o d ' s las t e n d i n the c r e a t i o n o f the w o r l d , w i t h o u t b e i n g here in princi­pally g u i d e d b y d i v i n e r e v e l a t i o n , s i n c e G o d h a s g i v e n a r e v e l a t i o n c o n t a i n i n g i n s t r u c t i o n s c o n c e r n i n g t h i s v e r y m a t t e r . N e v e r t h e l e s s , a s object ions h a v e c h i e f l y b e e n m a d e , a g a i n s t w h a t I t h i n k the S c r i p t u r e s h a v e t r u l y r e ­v e a l e d , f rom the p r e t e n d e d dictates o f r e a s o n , I w o u l d , i n the first p l a c e , s o b e r l y c o n s i d e r i n a f e w t h i n g s , w h a t s e e m s r a t i o n a l to b e s u p p o s e d c o n c e r n i n g t h i s a f i a i r ; — a n d then p r o c e e d to c o n s i d e r w h a t l i g h t d i v i n e r e v e l a t i o n g i v e s u s i n i t .

A s to ihe first o f t h e s e , I t h i n k the f o l l o w i n g th ings a j v pear to be the d i c t a t e s o f r e a s o n :

1. T h a t n o n o t i o n o f G o d ' s l a s t e n d i n the c r e a t i o n o f the w o r l d , i s agreeable to r e a s o n , w h i c h w o u l d t r u l y i m p l y a n y i n d i g e n c e , i n s u f f i c i e n c y , a n d m u t a b i l i t y i n G o d ; o r a n y d e p e n d e n c e o f the C r e a t o r on the c r e a t u r e , for a n y p a r t o f h i s perfect ion or h a p p i n e s s . B e c a u s e i t i s e v i d e n t , b y b o t h S c r i p t u r e a n d r e a s o n , that G o d is i n f i n i t e l y , e t e r n a l l y , u n c h a n g e a b l y , a n d i n d e p e n d e n t l y g l o r i o u s a i i d h a p p y : that h e c a n n o t be profited b y , or r e c e i v e a n y t h i n g f r o m , the c r e a t u r e ; or be tlie s u b j e c t o f a n y suf fer ings , or d i m i ­n u t i o n o f h i s g l o r y a n d f e l i c i t y , f r o m a n y other b e i n g . T h e n o t i o n o f G o d c r e a t i n g the w o r l d , i n o r d e r to r e c e i v e a n y t h i n g p r o p e r l y f rom the c r e a t u r e , i s not o n l y c o n t r a r y to the n a t u r e o f G o d , b u t i n c o n s i s t e n t w i t h the n o t i o n o f c r e a t i o n ; w h i c h i m p l i e s a b e i n g r e c e i v i n g its e x i s t e n c e , a n d a l l that b e l o n g s to i t , o u t o f n o t h i n g . A n d this i m ­p l i e s the m o s t perfect , a b s o l u t e , a n d u n i v e r s a l d e r i v a t i o n a n d d e p e n d e n c e . N o w , i f the c r e a t u r e r e c e i v e s i ts A L L f r o m G o d , e n t i r e l y a n d perfect ly , h o w i s i t p o s s i b l e that it s h o u l d h a v e a n y t h i n g to a d d to G o d , to m a k e h i m i n a n y r e s p e c t m o r e t h a n h e w a s before, a n d so the C r e a t o r b e ­c o m e d e p e n d e n t o n the c r e a t u r e ?

2 . W h a t s o e v e r is g o o d a n d v a l u a b l e in itself, i s w o r t h y that G o d s h o u l d v a l u e i t w i t h a n lUtimate respect . I t i s therefore w o r t h y to be m a d e the last end o f h i s operat ion ; i f it be p r o p e r l y capable o f b e i n g a t t a i n e d . F o r i t m a y be s u p p o s e d that s o m e t h i n g s , v a l u a b l e a n d e x c e l l e n t i n t h e m ­s e l v e s , a r e n o t p r o p e r l y c a p a b l e o f b e i n g attained i n a n y d i v i n e operat ion ; b e c a u s e t h e i r e x i s t e n c e , in a l l p o s s i b l e r e s p e c t s , m u s t be c o n c e i v e d o f a s prior to a n y d i v i n e o p e r a t i o n . T h u s G o d ' s e x i s t e n c e a n d inf ini te per fect ion , t h o u g h i n f i n i t e l y v a l u a b l e i n t h e m s e l v e s , c a n n o t be s u p ­p o s e d to be the end o f a n y d i v i n e operat ion ; for w e c a n n o t c o n c e i v e o f t h e m a s , in" a n y r e s p e c t , consequent o n a n y w o r k s o f G o d . B u t w h a t e v e r i s in itself valuable, a b s o ­l u t e l y s o , a n d is capable o f b e i n g s o u g h t a n d attained, i s w o r t h y to be m a d e a l a s t e n d o f the d i v i n e o p e r a t i o n . — T h e r e f o r e ,

3 . W h a t e v e r that be w h i c h i s in itself m o s t v a l u a b l e , a n d w a s so o r i g i n a l l y , p r i o r to the c r e a t i o n o f the w o r l d , a n d w h i c h i s attainable b y the c r e a t i o n , i f there be a n y t h i n g w h i c h w a s s u p e r i o r i n v a l u e to a l l o t h e r s , that m u s t be w o r t h y to b e G o d ' s last e n d i n the c r e a t i o n ; a n d a l s o " o r t h v to b e h i s higliest e n d . — I n c o n s e q u e n c e o f t h i s i t w i l l f o l l o w ,

.4. T h a t i f G o d himself b e , i n any respect, p r o p e i l y ca-

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9 8 G O D S C H I E F E N D I N C R E A T I O N C H A P . I .

pable o f b e i n g h i s o w n e n d in the c r e a t i o n o f the w o r l d , t h e n i t i s r e a s o n a b l e to s u p p o s e t h a t h e h a d respect to himself, as h i s l a s t a n d h i g h e s t e n d , i n t h i s w o r k ; b e c a u s e h e i s worthy i n h i m s e l f to be s o , b e i n g in f in i te ly the g r e a t ­est a n d best o f b e i n g s . A l l t h i n g s e l s e , w i t h r e g a r d to w o r t h i n e s s , i m p o r t a n c e , a n d e x c e l l e n c e , a r e perfect ly a s n o t h i n g i n c o m p a r i s o n o f h i m . A n d therefore , i f G o d h a s r e s p e c t to th ings a c c o r d i n g to t h e i r n a t u r e a n d p r o p o r t i o n s , h e m u s t n e c e s s a r i l y h a v e the greatest r e s p e c t to h i m s e l f . I t w o u l d be a g a i n s t the perfect ion o f h i s n a t u r e , h i s w i s ­d o m , h o l i n e s s , a n d perfect r e c t i t u d e , w h e r e b y h e i s d i s ­p o s e d to d o e v e r y t h i n g that i s fit to be d o n e , to s u p p o s e o t h e r w i s e . A t l e a s t , a great p a r t o f the m o r a l r e c t i t u d e o f ( J o d , w h e r e b y h e i s d i s p o s e d to e v e r y t h i n g that i s fit, s u i t a b l e , a n d a m i a b l e i n itself , c o n s i s t s i n h i s h a v i n g the h i g h e s t regard to that w h i c h is i n i t s e l f h i g h e s t a n d best . T h e m o r a l r e c t i t u d e o f G o d m u s t c o n s i s t i n a d u e r e s p e c t to th ings that are objects o f m o r a l r e s p e c t ; that i s , to i n t e l l i g e n t b e i n g s c a p a b l e o f m o r a l a c t i o n s a n d r e l a t i o n s . A n d therefore i t m u s t c h i e f l y c o n s i s t i n g i v i n g d u e respect to that B e i n g to w h o m m o s t i s d u e ; for G o d i s i n f i n i t e l y the m o s t w o r t h y o f r e g a r d . T h e w o r t h i n e s s o f others i s a s n o t h i n g to h i s ; so t h a t to h i m b e l o n g s a l l p o s s i b l e r e s p e c t . T o h i m b e l o n g s t h e whole o f the r e s p e c t that a n y i n t e l l i ­gent b e i n g i s c a p a b l e of. T o h i m b e l o n g s A L L the h e a r t . T h e r e f o r e , i f m o r a l r e c t i t u d e o f heart c o n s i s t s i n p a y i n g t h e r e s p e c t o f the h e a r t w h i c h i s d u e , or w h i c h fitness a n d s u i t a b l e n e s s r e q u i r e s , fitness requires i n f i n i t e l y the greatest regard to b e p a i d to G o d ; a n d the d e n y i n g o f s u p r e m e r e g a r d h e r e w o u l d be a c o n d u c t in f in i te ly the m o s t u n f i t . H e n c e it w i l l f o l l o w , that the m o r a l r e c t i t u d e o f the d i s ­p o s i t i o n , i n c l i n a t i o n , or affection o f G o d C H I E F L Y c o n s i s t s m a r e g a r d to H I M S E L F , in f in i te ly a b o v e h i s r e g a r d to a l l other b e i n g s ; o r , i n other w o r d s , h i s h o l i n e s s c o n s i s t s i n t h i s .

A n d i f it be t h u s fit that G o d s h o u l d hiive a s u p r e m e r e g a r d to h i m s e l f , t h e n it i s fit that t h i s s u p r e m e r e g a r d s h o u l d appear i n those t h i n g s b y w h i c h h e m a k e s h i m s e l f k n o w n , or b y h i s word a n d works, i . e . i n w h a t h e says, a n d i n w h a t h e doen. I f i t b e a n i n f i n i t e l y a m i a b l e t h i n g i n G o d , that h e s h o u l d h a v e a s u p r e m e r e g a r d to h i m s e l f t h e n it i s a n a m i a b l e t h i n g that h e s h o u l d act a s h a v i n g a c h i e f regard to h i m s e l f ; or act i n s u c h a m a n n e r , as to show that he has s u c h a r e g a r d : that w h a t i s h ighest i n G o d ' s hcnrt, m a y b e h i g h e s t i n h i s actions a n d conduct. A n d i f it w a s G o d ' s i n t e n t i o n , as there is great r e a s o n to t h i n k it w a s , that h i s works s h o u l d e x h i b i t a n image o f h i m s e l f their a u t h o r , that it m i g h t b r i g h t l y a p p e a r b y h i s w o r k s w h a t m a n n e r o f b e i n g h e i s , a n d afford a p r o p e r r e ­p r e s e n t a t i o n o f h i s d i v i n e e x c e l l e n c i e s , a n d e s p e c i a l l y h i s m o r a / e x c e l l e n c e , c o n s i s t i n g i n the disposition of his heart; t h e n it i s r e a s o n a b l e to s u p p o s e that h i s w o r k s a r e so w r o u g h t as to show th is s u p r e m e r e s p e c t to h i m s e l f , w h e r e i n h i s m o r a l e x c e l l e n c e p r i m a r i l y c o n s i s t s .

W h e n w e a r e c o n s i d e r i n g w h a t w o u l d be m o s t fit for G o d chie/ly to r e s p e c t , w i t h r e g a r d to the u n i v e r s a l i t y o f t h i n g s , i t m a y h e l p u s to j u d g e w i t h greater ease a n d s a t i s ­fact ion , to c o n s i d e r , w h a t w e c a n suppose w o u l d be d e t e r ­m i n e d b y s o m e t h i r d b e i n g o f perfect w i s d o m a n d r e c t i t u d e , that s h o u l d be perfect ly indif ferent a n d d i s i n t e r e s t e d . O r i f w e m a k e the s u p p o s i t i o n , that i n f i n i t e l y w i s e j u s t i c e a n d r e c t i t u d e w e r e a d i s t i n c t d i s i n t e r e s t e d p e r s o n , w h o s e office i t w a s to d e t e r m i n e h o w t h i n g s s h a l l be m o s t p r o p e r l y o r ­d e r e d i n the w h o l e k i n g d o m o f e x i s t e n c e , i n c l u d i n g k i n g a n d s u b i e c t s , G o d a n d h i s c r e a t u r e s ; a n d , u p o n a v i e w o f the w h o l e , to d e c i d e w h a t r e g a r d s h o u l d p r e v a i l i n a l l p r o c e e d i n g s . N o w s u c h a j u d g e , i n a d j u s t i n g the p r o p e r m e a s u r e s a n d k i n d s o f r e g a r d , w o u l d w e i g h t h i n g s i n a n e v e n b a l a n c e ; t a k i n g c a r e , that a greater p a r t o f the w h o l e s h o u l d be m o r e r e s p e c t e d , than the lesser , i n p r o ­port ion (o ther th ings b e i n g e q u a l ) to the m e a s u r e o f e x i s t ­e n c e . S o that the degree of regard s h o u l d a l w a y s b e i n a proportion comp<mnded o f the proportion o f existence, a n d proportion o f excellence, or a c c o r d i n g to the degree oi great­ness a n d goodness, considei -ed conjunctly. S u c h a n a i t i t e r , i n c o n s i d e r i n g the s y s t e m o f created in te l l igent b e i n g s b y itsel f , w o u l d d e t e r m i n e , that the system in general, c o n s i s t ­i n g o f m a n y m i l l i o n s , w a s o f greater i m p o r t a n c e , a n d w o r t h y o f a greater s h a r e o f r e g a r d , t h a n o n l y one i n d i v i d u a l . F o r , h o w e v e r c o n s i d e r a b l e s o m e o f t h e i n d i v i d u a l s m i g h t

b e , no o n e e x c e e d s o t h e r s s o m u c h a s to c o u n t e r v a i l a l l the s y s t e m . A n d i f t h i s j u d g e c o n s i d e r n o t o n l y the s y s t e m o f c r e a t e d b e i n g s , b u t the s y s t e m o f being in general, c o m p r e ­h e n d i n g the sum total o f u n i v e r s a l e x i s t e n c e , b o t h C r e a t o r a n d c r e a t u r e ; s t i l l e v e r y p a r t m u s t be c o n s i d e r e d a c c o r d ­i n g to i ts i m p o r t a n c e , o r the m e a s u r e i t h a s o f exvitence a n d excellence. T o d e t e r m i n e t h e n , w h a t p r o p o r t i o n o f r e g a r d is to b e a l l o t t e d to the C r e a t o r , a n d a l l h i s c r e a t u r e s t a k e n together , b o t h m u s t b e a s i t w e r e p u t i n the b a l a n c e ; the Supreme Being, w i t h a l l i n h i m that i s great a n d e x c e l ­l e n t , i s to be c o m p a r e d w i t h a l l that i s to b e f o u n d i n the whole creation: a n d a c c o r d i n g a s t h e f o r m e r i s f o u n d to o u t w e i g h , i n s u c h p r o p o r t i o n i s h e to h a v e a greater s h a r e o f regard. A n d i n t h i s c a s e , a s t h e w h o l e s y s t e m o f c r e a t e d b e i n g s , i n c o m p a r i s o n o f the C r e a t o r , w o u l d be f o u n d a s the l i g h t d u s t o f the b a l a n c e , o r e v e n a s n o t h i n g a n d v a n i t y ; s o the a r b i t e r m u s t d e t e r m i n e a c c o r d i n g l y w i t h respect to the degree i n w h i c h G o d s h o u l d b e r e g a r d ­e d , b y a l l i n t e l l i g e n t e x i s t e n c e , i n a l l a c t i o n s a n d p r o c e e d ­i n g s , d e t e r m i n a t i o n s a n d effects w h a t e v e r , w h e t h e r c r e a t i n g , p r e s e r v i n g , u s i n g , d i s p o s i n g , c h a n g i n g , o r d e s t r o y i n g . A n d a s the C r e a t o r i s i n f i n i t e , a n d h a s a l l p o s s i b l e e x i s t e n c e , per fect ion , a n d e x c e l l e n c e , s o h e m u s t h a v e a l l p o s s i b l e r e g a r d . A s h e i s e v e r y w a y the first a n d s u p r e m e , at<d a s h i s e x c e l l e n c y i s i n a l l respects the s u p r e m e b e a u t y a n d g l o r y , the o r i g i n a l g o o d , a n d f o u n t a i n o f a l l g o o d ; s o h e m u s t h a v e i n a l l respects the s u p r e m e regard. A n d a s h e i s God overall, to w h o m a l l a r e p r o p e r l y s u b o r d i n a t e , a n d o n w h o m a l l d e p e n d , w o r t h y to reign a s s u p r e m e H e a d , w i t h a b s o l u t e a n d u n i v e r s a l d o m i n i o n ; s o i t is fit that h e s h o u l d b e so regarded b y a l l , a n d i n a l l p r o c e e d i n g s a n d effects t h r o u g h the w h o l e s y s t e m : T h e unive i - sa l i ty o f t h i n g s , i n their w h o l e c o m p a s s a n d s e r i e s , s h o u l d look to h i m , in s u c h a m a n n e r , a s that respect to h i m s h o u l d reign o v e r a l l respect to other t h i n g s , a n d regard to c r e a t u r e s s h o u l d , u n i v e r s a l l y , b e s u b o r d i n a t e a n d s u b j e c t .

W h e n I s p e a k o f regard to be t h u s a d j u s t e d i n t h e u n i v e r s a l s y s t e m , I m e a n the regard o f t h e sum total; a l l i n t e l l i g e n t e x i s t e n c e , c r e a t e d a n d u n c r e a t e d . F o r it i s fit, that the regard o f the Creator s h o u l d be proport ioned to the w o r t h i n e s s o f o b j e c t s , a s w e l l a s the regard o f c r e a t u r e s . T h u s , w e m u s t c o n c l u d e , that s u c h a n a r b i t e r a s I h a v e s u p p o s e d , w o u l d d e t e r m i n e , that the w h o l e u n i v e r s e , i n a l l i ts a c t i n g s , p r o c e e d i n g s , revolutions, a n d ent ire s e r i e s o f e v e n t s , s h o u l d p r o c e e d w i t h a v i e w to God, as the s u ­p r e m e a n d last e n d ; that e v e r y w h e e l , i n a l l i ts rotat ions , s h o u l d m o v e w i t h a c o n s t a n t i n v a r i a b l e regard to h i m a s the u l t i m a t e e n d o f a l l ; a s perfect ly a n d u n i f o r m l y , a s i f the w h o l e s y s t e m w e r e a n i m a t e d a n d d i r e c t e d b y o n e c o m m o n s o u l . O r . a s i f s u c h a n arbi ter as I h a v e before s u p p o s e d , p o s s e s s e d o f perfect w i s d o m a n d rectitude, b e ­c a m e the c o m m o n s o u l o f the u n i v e r s e , a n d a c t u a t e d a n d g o v e r n e d it i n a l l i ts m o t i o n s .

T h u s I h a v e gone u p o n the s u p p o s i t i o n o f a t h i r d d i s ­i n t e r e s t e d p e r s o n . T h e t h i n g s u p p o s e d i s i m p o s s i b l e ; b u t the c a s e i s , n e v e r t h e l e s s , j u s t the s a m e , a s to w h a t i s m o s t fit a n d s u i t a b l e i n itself . F o r i t i s m o s t c e r t a i n l y p r o p e r for G o d to a c t , a c c o r d i n g to the g r e a t e s t / t f n r s s , a n d h e k n o w s w h a t the greatest fitness i s , a s m u c h a s i f perfect r e c t i t u d e w e r e a d i s t i n c t p e r s o n to d i r e c t h i m . G o d h i m ­s e l f i s p o s s e s s e d o f that perfect d i s c e r n m e n t a n d r e c t i t u d e w h i c h h a v e b e e n s u p p o s e d . I t b e l o n g s to h i m as s u p r e m e a r b i t e r , a n d to h i s in f in i te w i s d o m a n d r e c t i t u d e , to state a l l r u l e s a n d m e a s u r e s o f p r o c e e d i n g s . A n d s e e i n g these a t t r i b u t e s o f G o d are inf ini te , a n d m o s t a b s o l u t e l y perfect , they a r e not the l e s s fit to o r d e r a n d d i s p o s e , b e c a u s e t h e y are i n h i m , w h o is a b e i n g c o n c e r n e d , a n d not a t h i r d p e r s o n that i s d i s i n t e r e s t e d . F o r b e i n g interested u n f i t s a person to be a n a r b i t e r or j u d g e , n o o t h e r w i s e , t h a n a s interest t e n d s to m i s l e a d h i s j u d g m e n t , or i n c l i n e h i m to a c t c o n ­trary to i t . B u t that G o d s h o u l d be i n d a n g e r o f e i t h e r , i s c o n t r a r y to the s u p p o s i t i o n o f h i s b e i n g a b s o l u t e l y perfect . A n d as there m u s t be some s u p r e m e j u d g e o f fitness a n d propriety i n the u n i v e i - s a l i t y o f t h i n g s , or o t h e r w i s e there c o u l d b e n o o r d e r , it therefore b e l o n g s to G o d , w h o s e a r e a l l t h i n g s , w h o i s perfect ly fit for t h i s office, a n d w h o a l o n e i s s o , to state a l l t h i n g s a c c o r d i n g to the m o s t perfect fitness a n d r e c t i t u d e , a s m u c h a s i f perfect r e c t i t u d e w e r e a d i s t i n c t p e r s o n . W e m a y therefore be s u r e it i s a n d w i l l b e d o n e .

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SECT. I I . W H A T R E A S O N S U P P O S E S .

I s h o u l d t h i n k that these t h i n g s m i g h t i n c l i n e u s to s u p p o s e , that G o d h a s n o t forgot h i m s e l f , in the e n d s w h i c h he p r o p o s e d in the c r e a t i o n o f the w o r l d ; b u t that he has so s m t e d these e n d s , ( h o w e v e r se l f - suf f ic ient , i m ­m u t a b l e , a n d i n d e p e n d e n t , ) a s therein p l a i n l y to s h o w a s u p r e m e regard to h i m s e l f . W h e t h e r this c a n ' b e , or w h e ­ther G o d h a s d o n e t h u s , m u s t be c o n s i d e r e d a f t e r w a r d s as also w h a t m a y be o b j e c t e d against t h i s v i e w o f t i l i n g s . '

5 . W h a t s o e v e r i s g o o d , a m i a b l e , a n d v a l u a b l e in itself absolutely a n d originally, ( w h i c h facts a n d e v e n t s s h o w that G o d a i m e d a t i n the c r e a t i o n o f the w o r l d , ) m u s t be s u p ­posed to be r e g a r d e d or a i m e d at b y G o d ultimately, or as an u l t i m a t e e n d o f c r e a t i o n . F o r w e m u s t s u p p o s e , from the perfection o f G o d ' s n a t u r e , that w h a t s o e v e r i s v a l u a b l e a n d a m i a b l e i n itself , s i m p l y a n d a b s o l u t e l y c o n s i d e r e d G o d v a l u e s s i m p l y for i t s e l f ; b e c a u s e G o d ' s j u d g m e n t a n d esteem are a c c o r d i n g to t r u t h . B u t i f G o d v a l u e s a t h i n g s i m p l y a n d a b s o l u t e l y o n its o w n a c c o u n t , t h e n it i s the ultimate object o f h i s v a l u e . F o r to s u p p o s e that h e v a l u e s It o n l y for some farther e n d , i s i n d i r e c t c o n t r a d i c t i o n to the present s u p p o s i t i o n , w h i c h i s , that h e v a l u e s it a b s o ­l u t e l y , a n d for Itself . H e n c e it m o s t c l e a r l y f o l l o w s , that i f that w h i c h G o d v a l u e s / o r itself, a p p e a r s , i n fact a n d e x -[ lerience, to be w h a t h e s e e k s b y a n y t h i n g he d o e s , he m u s t regard i t a s a n ultimate end. A n d , therefore i f he seeks It in c r e a t i n g the w o r l d , or a n y part o f the w o r l d , it i s a n u l t i m a t e e n d o f the w o r k o f c r e a t i o n . H a v i n g got t h u s far, w e m a y n o w proceed a step farther , a n d a s s e r t ,

6 . W h a t s o e v e r t h i n g is actually the efect o f the c r e a t i o n o f the w o r l d , w h i c h IS s i m p l y a n d a b s o l u t e l y v a l u a b l e i n Itself, that t h i n g is a n u l t i m a t e e n d o f G o d ' s c r e a t i n g the w o r l d . W e see that it i s a good w h i c h G o d aimed at by the creat ion o f the w o r l d ; b e c a u s e he h a s actually attained It bv that m e a n s . F o r w e m a y j u s t l y infer w h a t G o d in-ten^, b y w h a t he a c t u a l l y does; b e c a u s e h e d o e s n o t h i n g i n a d v e r t e n t l y , or w i t h o u t d e s i g n . B u t w h a t e v e r G o d in­tends to a t t a i n , from a v a l u e for i t , i n h i s a c t i o n s a n d w o r k s , that he seeks i n those a c t s a n d w o r k s . B e c a u s e for a n agent to intend to a t t a i n s o m e t h i n g h e v a l u e s b y the m e a n s he u s e s , i s the s a m e t h i n g a s to seek i t b y those m e a n s . A n d this i s the s a m e as to m a k e that t h i n g h i s

'^hJV^"'^ r^^""!;- ^ T ' >^ s u p p o s i t i o n , w h a t G o d values ultimately, it m u s t therefore , b y the o r e l c e d i n g p o s i t i o n , be aimed at b y G o d , as a n u l t i m a t e e n d o f creating the w o r l d .

• S E C T . I I .

Some further observations cmiceming those thines which reason leads us to suppose God aimed at in the creation of the world. •'

F R O M w h a t w a s las t o b s e r v e d , it seems to be the m o s t proper w a y o f p r o c e e d i n g - a s w e w o u l d see w h a t l i g h t reason w i l l g i v e u s , r e s p e c t i n g the p a r t i c u l a r e n d or e n d s G o d h a d u l t i m a t e l y i n v i e w i n the c r e a t i o n o f the w o r l d — to c o n s i d e r , w h a t t h i n g or th ings a r e actually the effect or consequence of the c r e a t i o n o f the w o r l d , that are s i m p l y a n d o r i g i n a l l y v a l u a b l e i n t h e m s e l v e s . A n d this i s w h a t 1 w o u l d d i r e c t l y p r o c e e d to , w i t h o u t e n t e r i n g o n a n y t e d i o u s m e t a p h y s i c a l i n q u i r i e s , w h e r e i n fitness, or a m i a b l e -n e s s , c o n s i s t s ; re ferr ing w h a t I s a y to the d ic tates o f the reader s m i n d , on sedate a n d c a l m re f lect ion .

1. I t s e e m s a t h i n g i n i t s e l f p r o p e r a n d d e s i r a b l e , that the g l o r i o u s at tr ibutes o f G o d , w f i i c h c o n s i s t i n a sufficiency to c e r t a i n acts a n d effects, s h o u l d be e r e r / e d i n the p r o d u c ­tion ot s u c h effects as m i g h t m a n i f e s t h i s in f in i te p o w e r , w i s d o m , r i g h t e o u s n e s s , g o o d n e s s , & c . I f the w o r l d h a d not tjeen c r e a t e d , these a t t r i b u t e s n e v e r w o u l d h a v e h a d a n y exercise T h e power of G o d , w h i c h i s a s u f f i c i e n c y i n h i m to p r o d u c e great effects, m u s t for ever h a v e been d o r ­m a n t a n d u s e l e s s a s to a n y effect. T h e d i v i n e wisdom a n d p r u d e n c e w o u l d h a v e h a d n o e x e r c i s e i n a n y w i s e c o n t r i ­v a n c e , a n y p r u d e n t p r o c e e d i n g , or d i s p o s a l 6f t h i n g s ; for there w o u l d h a v e been n o o b j e c t s o f c o n t r i v a n c e or d i s p o s a l .

"r . T * " ' " ^ of wisdom (says Mr. G. Tennent, in bis sermon at the onen s Philadelphiaj i's <U.,fn[7eendo(Z>er

If„?. K ' i(ooinesa is doing good. To suppose these uerfections not to be exerted would be to repre«,St*thein as i n s i ^ ' i ^ a n t whal u »

H 2

9 9

T h e s a m e m i g h t be o b s e r v e d o f G o d ' s justice., goodness, a n d truth. I n d e e d G o d m i g h t h a v e knirwn a s perfect ly that h e p o s s e s s e d these a t t r i b u t e s , i f t h e y n e v e r h a d b e e n e x e r t e d or e x p r e s s e d i n a n y effect. B u t t h e n , i f the a t t r i ­b u t e s w h i c h c o n s i s t i n a sufficiency for c o r r e s p o n d e n t effects, are i n t h e m s e l v e s e x c e l l e n t , the exercises o f t h e m m u s t l i k e -w'lse be e x c e l l e n t . I f it be a n e x c e l l e n t t h i n g , that there s h o u l d b e a suf f ic iency for a c e r t a i n k i n d o f a c t i o n o r o p e r a t i o n , the e x c e l l e n c y o f s u c h a s u f f i c i e n c y m u s t c o n s i s t i n u s relation to this k i n d o f o p e r a t i o n o r e f f e c t ; b u t that c o u l d n o t be , u n l e s s the operation itself w e r e e x c e l l e n t . A s u f f i c i e n c y for a n y w o r k is n o further v a l u a b l e , t h a n the w o r k I t s e l f IS v a l u a b l e . * A s G o d therefore e s t e e m s t h e s e a t t r i b u t e s themselves v a l u a b l e , a n d d e l i g h t s i n t h e m : s o i t IS n a t u r a l to s u p p o s e that h e d e l i g h t s i n t h e i r p r o p e r ex­ercise a n d e x p r e s s i o n . F o r the s a m e reason that h e e s t e e m s h i s o w n s u f f i c i e n c y w i s e l y to contrive a n d d i s p o s e effects, he a l s o w i l l e s t e e m the w i s e contrivance a n d d i s p o s i t i o n Itself . A n d for the s a m e r e a s o n , as he d e l i g h t s i n h i s o w n d i s p o s i t i o n to d o j u s t l y , a n d to d i s p o s e o f th ings a c c o r d i n g to t r u t h a n d j u s t p r o p o r t i o n ; so he m u s t d e l i g h t i n s u c h a r i g h t e o u s d i s p o s a itself .

2 . I t s e e m s to be a t h i n g i n i t s e l f fit a n d d e s i r a b l e , that the g l o r i o u s perfect ions o f G o d s h o u l d be kmyum, a n d the o p e r a t i o n s a n d e x p r e s s i o n s o f t h e m s e e n , b y other beings b e s i d e s h i m s e l f . I f i t be fit that G o d ' s p o w e r a n d w i s d o m , otc . s h o u l d be e x e r c i s e d a n d expressed i n s o m e effects, a n d n o t h e e t e r n a l l y d o r m a n t , t h e n it s e e m s p r o p e r that these e x e r c i s e s s h o u l d appear, a n d not be tota l ly h i d d e n a n d u n ­k n o w n . F o r i f they a r e , it w i l l be j u s t the s a m e , as to the a b o v e p u r p o s e , as i f t h e y w e r e n o t . G o d a s perfect ly k n e w h i m s e l f a n d h i s per fect ions , h a d as perfect a n i d e a o f the e x e r c i s e s a n d effects t h e y w e r e suf f ic ient for, autecedentlu to a n y s u c h a c t u a l operat ions o f t h e m , a n d s i n c e . I f , t h e r e -tore, I t be n e v e r t h e l e s s a t h i n g i n i t s e l f v a l u a b l e , a n d w o r ­thy to be d e s i r e d , that these g l o r i o u s perfections be a c t u a l l y exhibited i n their c o r r e s p o n d e n t effects ; t h e n it s e e m s a l s o , that the knowledge o f these perfect ions a n d d i s c o v e r i e s i s v a l u a b l e i n i t s e l f a b s o l u t e l y c o n s i d e r e d ; a n d that it i s de­sirable that t h i s k n o w l e d g e s h o u l d e x i s t . I t i s a t h i n g i n ­finitely g o o d i n itself , that G o d ' s g l o r y s h o u l d be ytnou-n b v a g l o r i o u s soc iety o f c r e a t e d b e i n g s . A n d that there s h o u l d be i n t h e m a n increasing k n o w l e d g e o f G o d to a l l e terni ty , i s w o r t h y to be r e g a r d e d by h i m , to w h o m it b e ­longs to o r d e r w h a t i s fittest a n d b e s t . I f existence i s m o r e yporthy t h a n defect a n d n o n - e n t i t y , a n d i f a n y created e x ­i s t e n c e is i n i t s e l f w o r t h y to b e , then knowledge i s ; a n d i f a n y k n o w l e d g e , t h e n the m o s t excellent sort o t k n o w l e d g e w ? . that o f G o d a n d h i s g l o r y . T h i s k n o w l e d g e is one o f the h i g h e s t , m o s t r e a l , a n d s u b s t a n t i a l parts o f a l l c r e a t e d e x i s t e n c e , m o s t r e m o t e from n o n - e n t i t y a n d defect .

3 . A s it i s d e s i r a b l e i n i t s e l f that G o d ' s g l o r y s h o u l d b e k n o w n , so w h e n k n o w n it s e e m s e q u a l l y r e a s o n a b l e i t s h o u l d be e s t e e m e d a n d d e l i g h t e d i n , a n s w e r a b l v to its d i g n i t y . T h e r e is n o m o r e r e a s o n to e s t e e m it a s u i t a b l e t h i n g , that there s h o u l d be a n i d e a i n the understanding c o r r e s p o n d i n g u n t o the g l o r i o u s o b j e c t , t h a n that there s h o u l d be a c o r r e s p o n d i n g affection i n the w i l l . I f the p e r ­fection i t s e l f be e x c e l l e n t , the k n o w l e d g e o f it i s e x c e l l e n t , a n d so i s the e s t e e m a n d l o v e o f i t e x c e l l e n t . A n d a s It i s fit that G o d s h o u l d l o v e a n d e s t e e m h i s o w n excel­lence, it i s a l s o fit that h e s h o u l d v a l u e a n d e s t e e m the love o f h i s e x c e l l e n c y . A n d i f it b e c o m e s a b e i n g h i g h l y to value h i m s e l f , it i s fit that he s h o u l d love to h a v e l i i m s e l f valued a n d e s t e e m e d . I f the i d e a o f G o d ' s perfection i n the u n d e r s t a n d i n g b e v a l u a b l e , then the l o v e o f the h e a r t s e e m s to be m o r e e s p e c i a l l y v a l u a b l e , a s m o r a l b e a u t y e s p e ­c i a l l y c o n s i s t s m the d i s p o s i t i o n a n d affection o f the h e a r t .

4 . A s there i s a n inf ini te f u l n e s s o f a l l p o s s i b l e g o o d i n G o d — a f u l n e s s o f e v e r y perfect ion , o f a l l e x c e l l e n c y a n d b e a u t y , a n d o f inf ini te h a p p i n e s s — a n d a s t h i s f u l n e s s is c a p a b l e o f c o m m u n i c a t i o n , or e m a n a t i o n ad extra ; so it s e e m s a t h i n g a m i a b l e a n d v a l u a b l e i n itself \.h?it th is i n ­finite f o u n t a i n o f good s h o u l d s e n d forth a b u n d a n t s t r e a m s . A n d a s t h i s i s i n i t s e l f e x c e l l e n t , so a disposition to this i n the D i v i n e B e i n g , m u s t be l o o k e d u p o n a s a n excellent d i s -

would God's leisdom be, if it had nothing to design or direct ' To what purpose bis almtghtinets. if it never brought any Uiirg to pas»' And of whatava i lh i syoodnMj , if it never did any good?" » ' •

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100 G O D S C H I E F E N D I N C R E A T I O N .

posi t ion. Such an emanation o f good is, i n some sense, a multiplication o f i t . So far as the stream may be looked upon as any th ing besides the founta in , so far i t may be looked on as an increase o f good. A n d i f the fulness o f good that IS i n the founta in , i s i n i tsel f excel lent, then the emanat ion, wh i ch i s as it were an increase, repet i t ion, or mul t i p l i ca t i on o f i t , i s excel lent. T h u s it i s fit, since there 1.S an mf in i te founta in o f l ight and knowledge, that this l igh t should shine forth in beams o f communicated k n o w ­ledge and understanding ; and , as there is an inf in i te foun­ta in o f hol iness, mora l excellence, and beautv, that so it should flow ou t in communica ted holiness. A n d that as there IS an in f in i te fulness o f ioy and happiness, so these should have an emanat ion, and become a founta in flowing out m abundant streams, as beams f rom the sun .

Thus It appears reasonable to suppose, that i t was God's ' ^^fV^^'l ^ and abundant

o u t h f r l ' f i l f A ' . w ' K f " ! "ess o f good ad extra, or w i t h ­out h imse l f ; a n d that the disposi t ion to communicate h i m -fn L " " , i " T ^•t^i 'NESS,* was what moved h i m to create the w o r l d . B u t here I observe, that there w o u l d be some impropr ie ty in saying, that a disposit ion in God to communicate h imse l f to the creature, moved h i m to create the wo r l d . Fo r an inc l inat ion in G o d to c o m m u n i ­cate h imse l f to an object, seems to presuppose the exist¬ence o f the object, at least in idea. B u t the di f fusive disposiition that exci ted G o d to give creatures existence was rather a communicat ive dh-positUm i n general, or a d i s ­posit ion m the fulness o f the d iv in i t y to flow out and di t luse I tse l f T h u s the disposi t ion there i s in the root and stock o f a tree to diffuse sap a n d l i fe, is doubtless the reason o f their communica t ion to i ts buds, leaves, and f ru i ts , a / ie r these exist. B u t a d isposi t ion to c o m ^ u n i -cate o f Its l i fe and sap to its Jruits, is not so properly the cause o f I ts producing those f ru i ts , a s i ts disposi t ion to dif fuse I ts sap and l i fe i n general. Therefore, to speak str ic t ly according to t r u t h , w e may suppose, that a disp,^ sition m Uod,as an original property of his nature, to an emanation of his (non infinite fulness, was what excited him to create the world; and so, that the emanation itself was aimed at by hm as a last end of the creation.

C H A P . I .

S E C T . I I I .

Wherein it is ronsulered how, on the supposition of God's making the ioremeutioned things his list end, he mani-

Jests a supreme and ultimate regard to himself in all his

I N the last section I observed some things which are actual ly the consequence o f the creation o f the w o r l d , which seem absolutely valuable in themselves, and so wor thy to be made God's last end in his work . I now proceed to inqu i re , how God's mak ing such things as these his last end, is consistent w i t h his mak ing himself his last end , or his manifest ing an u l t imate respect to h imsel f i n his acts and works. Because i t is agreeable to the dictates h U ! T " : J ^ V " ' ' r P[?ceedings he should set h imse l f highest therefore, I w o u l d endeavour to show, how his in f in i te love to and del ight in himself , w i l l natural ly cause h i m to value and del ight in these things : or rather; how a value to these things is imp l ied in his value o f that inf in i te fulness o f good that is in h imse l f

N o w , w i t h regard to the first o f the particulars ment ion­ed a b o v e - G o d s regard to the exercise o f those attr ibutes ot his nature, in their proper operations and effects, wh ich consist m a mffU-ie?icy for these operat ions—it is not hard o w n ° n r r V ' ^ ' ' God's regard to himself, and value for his own perfections, shou ld cause h i m to value these exercises and expressions o f his per fect ions; inasmuch as their ex-ce l e n c y consists in their relation to use, exereise, and ope-^ t i o n God's love to himself , and his own attr ibutes, wH l therefore make h im del ight in that wh ich is the use, end and operation o f these at t r ibutes. I f one h igh ly e x t e r n and de ight in the vir tues o f a f r iend, as w i sdom ' j us t i cT , «cc. that have relation to act ion, this w i l l make h i m del ight

in the w e r c M e and genuine effects o f these vir tues. So i f G o d both esteem and del ight in his own perfections and vir tues, he cannot but value and del ight in the expressions and genume effects o f them. So that in del ight ing in the expressions o f his perfections, he manifests a del ight in h i m ­se l f ; and m mak ing these expressions o f his own perfec­t ions his end , he makes himself his end. _ A n d w i t h respect to the 'second and th i rd part iculars

the matter is no less p la in . Fo r he that loves any be ine ' and has a disposi t ion h igh ly to prize and greatly to de¬l igh t m his vir tues and perfections, must f rom the same disposit ion be we l l pleased to have his excellencies known acknowledged, esteemed, and prized by others. H e that oves any th ing , natura l ly loves the approbation o f that

thmg, and is opposite to the disapprobation o f i t . Thus It IS when one loves the virtues o f a f r iend. A n d thus i t w i l l necessarily be, i f a being loves h imse l f and h igh ly prizes his o w n excel lencies; and thus it is fit i t shou ld be, I f It be fit he should thus love himself , and prize his ovvn va luable qua l i t i es ; that is, i t is fit that he should ake del ight in his o w n excellencies being seen, acknow-edged, esteemed, and del ighted i n . Th is is imp l ied in a

love to h imsel f and his o w n per fect ions; and in mak ing this his end , he makes h imse l f his end. ^

A n d w i t h respect to the four th and last part icular, viz God s being disposed to an abundant communica t ion , and glor ious emanat ion, o f that in f in i te fulness o f good which he possesses, as o f his o w n knowledge, excel lency, and h ^ p i n e s s , m the manner he does ; i f we thoroughly con­sider the matter, i t w i l l appear, that herein alsd G o d makes h imsel f his end, m such a sense, as p la in ly to h i m s e i r * supreme and u l t imate regard to

Mere l y in this disposition to cause an emanation o f his glory and fu lness—which is pr ior to the existence o f any other being, and is to be considered as the inc i t ing cause o f g iv ing existence to other be ings—God cannot so pro­perly be said to make the creatu7e his end, as himself For the creature is not as vet considered as exist ing. " I l i is d i s ­posi t ion or desire in G o d , must be prior to the existence of the creature, even in foresight. For i t is a disposi t ion that IS the or ig inal ground even o f the fu tu re , intended and foreseen existence o f the creature. God's beneiolence as It respects the creature, mav be taken either in a largpr or stricter sense I n a larger sense, i t may signify noth ing diverse from that good disposit ion in his nature to c o m m u ­nicate o f his o w n fulness in genera l ; as his knowledge. Il ls holiness, and happiness; and to give creatures exist­ence in order to i t . Th is may be called benevolence, or love, because i t is the same good disposi t ion that is exer­cised in love. I t IS the very fountain f rom whence love or ig inal ly proceeds, when taken in the most proper sense • and It has the same ceneral tendency and effect in the crea­ture s wel l -be ing. B u t yet this cannot have any part icular present or fu ture created existence for its ob jec t ; because It IS pr ior to any such object, and the very source o f the fu tu r i t ion o f its existence. No r is i t really diverse from O o d s love to h imse l f ; as w i l l more clearly appear after­wards. '

B u t God's love may be taken more str ic t ly , for this general disposi t ion to communicate good, as directed to particular objects. Love , in the most str ict and proper sense, p-esupposrs the existence o f the object beloved, at least in idea and exoectat ion, and represented to the m i n d as fu ture . G o d d i d not love angels in the strictest sense, but in consequence o f his in tending to create them, and so having an idea o f fu ture exist ing angels. Therefore his love to them was not properly what excited h im to intend to create them. Love or benevolence, str ict ly taken, pre­supposes an existing object, as much as p i ty a miserable suffering object.

Th is propensity in God to diffuse himsel f , may be con­sidered as a propensity to h imse l f di f fused ; or to his o w n glory exist ing in its emanat ion. A respect to himself , or an inf in i te propensity to and del ight in his own glory, is that which causes h i m to inc l ine to its being abundant ly d i f fused, and to del ight in the emanation o f i t . T h u s , that

this (feneral meanin([: and partly, because I am led hereto bv some of P h r r ? r t ^ s ~ ' •!»»«<' P a - ' . w h S X n K H?e

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S E C T . I I I . H O W G O D R E G A R D S H I M S E L F .

n a t u r e i n a tree, b y w h i c h it p u t s forth b u d s , shoots o u t b r a n c h e s , a n d b r i n g s forth l e a v e s a n d frui t , i s a d i s p o s i t i o n that t e r m i n a t e s in its o w n c o m p l e t e self . A n d so the d i s -j o s i t i o n i n the s u n to s h i n e , or a b u n d a n t l y to di f fuse i ts

f u l n e s s , w a r m t h , a n d b r i g h t n e s s , i s o n l y a ' t e n d e n c v to its o w n m o s t g l o r i o u s a n d c o m p l e t e state . S o G o d l o o k s o n the c o m m u n i c a t i o n o f h i m s e l f , a n d the e m a n a t i o n o f h i s i n h n i t e glory to be long to the f u l n e s s a n d c o m p l e t e n e s s o f n i m s e l f ; a s t h o u g h he w e r e not i n h i s m o s t g l o r i o u s state w i t h o u t i t . T h u s the c h u r c h o f C h r i s t , ( t o w a r d w h o m a n d m w h o m are the e m a n a t i o n s o f h i s g l o r y , a n d the c o m m u n i c a t i o n o f h i s f u l n e s s , ) i s c a l l e d t h e /« /ness of t^firtit; as t h o u g h he w e r e not i n h i s c o m p l e t e state w i t h ­o u t h e r ; l i k e A d a m w i t h o u t E v e . A n c T the c h u r c h i s c a l l e d the g l o r y o f C h r i s t , as the w o m a n is the g l o r y o f the m a n , 1 C o r . x i 7 . I s a . x l v i . 1 3 . I will place salvation in Zion, for Israel MY G L O R Y . * - I n d e e d , after the c r e a t u r e s ate intended to be c r e a t e d , G o d m a y be c o n c e i v e d o f as be ing m o v e d b y b e n e v o l e n c e to t h e m , i n the s tr ic tes t s e n s e , i n h i s d e a l i n g s w i t h t h e m . H i s e x e r c i s i n g h i s g o o d ­n e s s , a n d grat i fy ing h i s b e n e v o l e n c e to t h e m i n p a r t i c u l a r m a y be the s p r i n g o f a l l G o d ' s p r o c e e d i n g s t h r o u g h the u n i v e r s e ; as h e i n g n o w the d e t e r m i n e d w a v o f grat i fy ing h i s g e n e r a l i n c l i n a t i o n to dif fuse h i m s e l f . H e r e G o d a c t ­i n g for himself, or m a k i n g h i m s e l f h i s l a s t e n d , a n d h i s a c t i n g for their s a k e , are n o t to be set i n oppos i t ion • they a r e rather to be c o n s i d e r e d as c o i n c i d i n g o n e w i t h the other , a n d i m p l i e d one i n the other . B u t y e t G o d is to be c o n s i d e r e d a s first a n d o r i g i n a l i n h i s regard ; a n d the c r e a t u r e IS the o b j e c t o f G o d ' s r e g a r d , c o n s e q u e n t l v , a n d by i m p l i c a t i o n , a s b e i n g as it w e r e c o m p r e h e n d e d i n G o d • a s It s h a l l be m o r e p a r t i c u l a r l y o b s e r v e d p r e s e n t l y .

B u t h o w G o d ' s %'alue for, a n d d e l i g h t i n , the e m a n a t i o n s Of h i s f u l n e s s m the w o r k o f c r e a t i o n , a r g u e s h i s d e l i g h t i n the inf ini te f u l n e s s o f good i n h i m s e l f , a n d the s u p r e m e regard he h a s for h i m s e l f ; a n d that i n m a k i n g these e m a n a t i o n s , h e u l t i m a t e l y m a k e s h i m s e l f h i s e n d i n c r e a ­t i o n ; vviU m o r e c l e a r l y a p p e a r b y c o n s i d e r i n g m o r e p a r ­t i c u l a r l y the n a t u r e a n d c i r c u m s t a n c e s o f these c o m m u n i ­c a t i o n s o f G o d ' s f u l n e s s .

O n e part o f that d i v i n e f u l n e s s w h i c h i s c o m m u n i c a t e d i s the d i v m e knowledge. T h a t c o m m u n i c a t e d k n o w l e d g e w h i c h m u s t h e s u p p o s e d to p e r t a i n to G o d ' s l a s t e n d i n c r e a t i n g the w o r l d , i s the c r e a t u r e ' s k n o w l e d g e o f H I M F o r this IS the e n d o f a l l o ther k n o w l e d g e ; a n d e v e n the f a c u l t y o f u n d e r s t a n d i n g w o u l d be v a i n w i t h o u t i t . A n d t h i s k n o w l e d g e IS m o s t proper ly a c o m m u n i c a t i o n o f G o d ' s m h n i t e k n o w l e d g e , w h i c h p r i m a r i l y c o n s i s t s i n the k n o w ­l e d g e o f h i m s e l f . G o d , i n m a k i n g this h i s e n d , m a k e s /iimself h i s e n d . T h i s k n o w l e d g e i n the c r e a t u r e , i s b u t a c o n f o r m i t y to G o d . I t i s the i m a g e o f G o d ' s o w n k n o w ­ledge o f h i m s e l f . I t i s a p a r t i c i p a t i o n o f the s a m e ; t h o u g h i n h n i t e l y l e s s m d e g r e e : a s p a r t i c u l a r b e a m s o f the s u n c o m m u n i c a t e d are the l i g h t a n d g l o r y o f the s u n itsel f , i n p a r t .

B e s i d e s , G o d ' s g l o r y i s the object o f this k n o w l e d g e , or the t h i n g k n o w n ; so that G o d i s glorif ied i n i t , a s h e r e b y h i s e x c e l l e n c y i s s e e n . A s therefore G o d v a l u e s h i m s e l f , a s he d e l i g h t s i n h i s o w n k n o w l e d g e , he m u s t d e l i g h t i n e v e r y t h i n g o f that n a t u r e : a s h e d e l i g h t s i n h i s o w n l i g h t , h e m u s t d e l i g h t i n e v e r y b e a m o f that l i g h t ; a n d a s h e h i g h l y v a l u e s h i s o w n e x c e l l e n c y , h e m u s t be w e l l p l e a s e d m h a v i n g i t 7nanifested, a n d so glorified.

A n o t h e r e m a n a t i o n o f d i v i n e f u l n e s s , i s the c o m m u n i c a ­t ion o f v i r t u e a n d holiness to the c r e a t u r e : t h i s i s a c o m ­m u n i c a t i o n o f G o d ' s h o l i n e s s ; so that h e r e b v the c r e a t u r e p a r t a k e s o f G o d ' s o w n m o r a l e x c e l l e n c y ; w h i c h is p r o p e r l y t h e b e a u t y o f the d i v i n e n a t u r e . A n d a s G o d d e h g h t s i n h i s o w n b e a u t y , he m u s t n e c e s s a r i l y d e l i g h t i n the c r e a t u r e ' s h o l i n e s s ; w h i c h i s a c o n f o r m i t y to a n d part ic ipat ion o f i t , a s t r u l y as a b n g h t n e s s o f a j e w e l , h e l d i n the s u n ' s b e a m s , i s a part ic ipat ion or d e r i v a t i o n o f the s u n ' s b r i g h t n e s s , t h o u g h i m m e n s e l y l e s s i n degree . A n d t h e n it m u s t be

• Very renisrkable i i that place. John xii. 2S, 24. And Jena anmered

2 f'IfZrJt « « ' " \ " « J ' ' « » / "heat fall into the griundTa^ hid J^itt,^' ' K " forth much fruit. Christ sa^.H^5^.nSlte™i?K"'* pleased frait. of his death, in the conversion, & r S J ; - ^ . - ^ ?'h'^*PP'".1"J'^ • ' " ' " ' ' l redeemed by him iTiia conseqnence of his death, he calls his glory; and his obtaining this

fruit, he calls his being glorified; as the flouAhSg. beauWul produM of a

101

considered wherein this holiness in the creature consists VIZ. in love, wh ich is the comprehension o f a l l t rue v i r t u e ' and pr imar i ly in love to G o d , wh ich is exercised in a high esteem o f G o d , admirat ion o f his perfections, c o m ­placency m them, and praise o f them. A H wh ich things are nothing else bu t the heart exa l t ing, magni fy ing , or g lor i fy ing G o d ; wh i ch , as I showed before, G o d neces­sarily approves of, and is pleased w i t h , as he loves h i m ­self, and values the glory o f his o w n nature.

is b i r £ 2 « ! ° T ? ° ^ i ? ^ " ' " ^ " ^ '"^'''^ communicates, Kjn% happtness. This happiness consists in en joy ing and rejoicing in h imse l f ; and so does also the creature's^hap-• nH l - = I " * P^^''<='Pafon o f what is in G o d ; and God and his glory are the object ive ground o f i t . ' l l i e happ i -. k n creature consists in rejoicing i n God ; by WL'CI.

o f the heart m ( ,od s g lo ry , is one th ing that belongs to praise. So that G o d is a l l i n a l l , w i t h refpect to each p a n o f that communica t ion o f the d iv ine fulness wh ich is made to the creature. W h a t is communica ted is d iv ine , or something o f G o d ; and each communica t ion is o f that nature, that the creature to w h o m i t is made, is thereby conformed to G o d , and un i ted to h i m : and that in pro­port ion as the communica t ion is greater or less. A n d the communica t ion i tsel f is no other, in the very nature o f i t than that wherein the very honour , exal ta t ion, and praise of G o d consists. '

A n d i t is farther to be considered, that wha t G o d a imed a in the creation o f the w o r l d , as the end wh ich he had u l imate ly in v iew, was that commun ica t ion o f h imse l f wh ich he intended through a l l eterni ty. A n d i f we at tend to the nature and circumstances o f th is eternal emanat ion of d iv ine good, i t w i l l more clearly show HOW, i n mak ing this his end, G o d testifies a supreme respect to himsel f , and makes h imse l f his end. There are many reasons to th ink that what God has m v iew, in an increasing commun ica­t ion o f h imse l f through eterni ty , is an increasing knowledge o f G o d , love to h i m , and j o y i n h i m . A n d i t is to be con­sidered, that the more those d iv ine communica t ions increase m the creature, the more i t becomes one w i t h G o d : for so much the more is i t un i ted to God in love, the heart is d rawn nearer and nearer to G o d , and the un ion w i t h h i m becomes more firm and close : and , at the same t ime , the creature becomes more and more conformed to G o d . The image is more and more perfect, arid so the good that is in the creature comes for ever nearer and nearer to an iden tuv w i t h that wh i ch is in G o d . I n the v iew therefore of t>od, who has a comprehensive prospect o f the increas­ing un ion and conformi ty through etern i ty , i t must be an inhn i te lv strict and perfect nearness, con fo rmi ty , and one­ness. For It w i l l for ever come nearer and nearer to that strictness and perfection o f un ion wh ich there is between the Father and the Son. So that i n the eyes o f G o d , w h o perfectly sees the whole o f i t , i n its in f in i te progress and increase, i t must come to an eminent fu l f i lmen t o f Chr is t 's request, i n John x v i i . 2 1 , 2 3 . That they all may be O N E , as thou iather art in me, and I in thee, that fhn/ also may he O N E inw; I VI them and thou in me, that they may be miuleperfect %n O N E . I n this v iew, those elect creatures wh ich must be looked upon as the end o f a l l the rest o f the creation, considered w i t h respect t o the whole o f their eternal dura t ion , and as such made God 's end , must be viewed as be ing, as i t were, one w i t l i G o d . They were respected as brought home to h i m , uni ted w i t h h i m , center­ing most perfect ly, as i t were swal lowed u p in hi rn • so that his respect to them finally coincides, and becomes one and the same, w i t h respect to himself . The interest o f the creature is , as i t were, God 's o w n interest, in propor­t ion to the degree o f their relation and un ion to G o d . Thus the interest o f a man 's /«»n i / y is looked upon as the same w i t h his own in teres t ; because o f the relation they stand in to h i m , his propr iety i n them, and their str ic t un ion w i t h h i m . B u t God 's elect creatures, w i t h respect

„„.p.,„g u , n i u c u u « mmniumcawa nia fulness and ilorv • An

l r « ^ , e p . S i „ ^ 4 s M S ' v S M . S S . ^ T , ; S ^ ^ ^ ^ ^ ^

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102 G O D ' S C H I E F E N D I N C R E A T I O N .

to their eternal dura t ion , are in f in i te ly dearer to G o d , than a man s fami ly is to h i m . W h a t has been said shows, that as a l l things are from God , as their first cause and fountain ; so a l l thmgs tend to h i m , and in their progress come nearer and nearer to h im through a l l eterni ty : wh ich argues, that he who is their first cause is their last end . *

C H A P . I .

S E C T . I V .

S:me objections considered, which may be made asaivst the reasonableness of what has been said of God mikine him self his last end. ^

O B J E C T . I . Some may object against what has been said as being mconsistent w i t h God 's absolute independence and immu tab i l i t y : par t icu lar ly , as though God were i n ­c l ined to a communica t ion o f his fulness, and emanations o f his o w n g lory , as being his own most glor ious and c o m ­plete .state. I t may be thought that this does not we l l consist w i t h G o d , being self-existent f rom a l l e t e r n i t y absolutely perfect in himself, in the possession o f in f in i te and independent good. A n d that, i n general, to suppose that God makes h imse l f his end , in the creation o f the w o r l d , seems to suppose that he aims at some interest or happiness o f his o w n , not easily reconcilable w i t h his being perfectly and inf in i te ly happy in h imse l f I f i t could be supposed that G o d needed any th ing ; or that the good­ness o f his creatures cou ld extend to h i m ; or that they cou ld be prof i table to h i m ; i t m igh t be fit, that God should make himself , and his o w n interest, his highest and last end in creating the wo r l d . B u t seeing that God IS above al l need, and a l l capacity o f being made better or happier in any respect; to what purpose shou ld G o d make h imse l f his end, or seek to advance h imsel f i n any respect by any o f his works ? H o w absurd is i t to suppose that <.od should do such great th ings, w i t h a v iew to obtain wtiat he IS already most perfectly possessed of, and was so troin a l l eternity ; and therefore cannot now possibly need nor w i th any colour o f reason be supposed to seek ! '

Ans. 1. M a n y have wrong not ions o f God 's happ i ­ness, as resul tmg f rom his absolute self-sufficience, inde­pendence, and immutab i l i t y . Though i t be t rue, that God's g lory and happiness are m and o f himself , are in f in i te and cannot be added to, and unchangeable, for the whole and every part o f wh ich he is perfectly independent o f the creature ; yet i t does not hence fo l l ow , nor is i t t rue, that God has no real and proper del ight , pleasure, or happiness, in any of his acts or communicat ions relat ive to the crea­ture, or effects he produces in t h e m ; or in any th ing he sees in the creature's qual i f icat ions, disposi t ions, actions and state.

G o d may have a real and proper pleasure or happiness i n seeing the happy state o f the creature; yet this may not be different f rom his de l ight in h imse l f ; being a del ight in his own inf in i te goodness; or the exercise o f that glor ious propensity o f his nature to difl'ii.se and communicate h i m ­self, and so grat i fy ing this inc l inat ion o f his o w n heart. I h i s del ight wh i ch G o d has i n his creature's happiness cannot properly be said to be what God receives f rom the creature, i - o r i t is on ly the effect o f his own work in and communicat ions to the creature ; in mak ing i t , and admi t ­t i ng i t to a part ic ipat ion o f his fulness. A s the sun receives no th ing f rom the j e w e l that receives its l igh t , and shines on ly by a part ic ipat ion o f its brightness.

V \ i t h respect also to the creature's holiness; G o d may have a proper de l ight and j o y in impar t ing this to the creature as grat i fy ing hereby his inc l inat ion to c o m m u n i ­cate o f his o w n excel lent fulness. God may del ight , w i t h t rue and great pleasure, in beho ld ing that bei iuty wh ich is an image and communica t ion o f his own beauty, an expres­sion and manifestat ion o f his o w n loveliness. A n d this is so far f rom being an instance o f his happiness not being in and f rom himself , that i t is an evidence that he is happy in h imsel f , or del ights and has pleasure in his o w n beauty I f he d i d not take pleasure in the expression o f his o w n beauty. I t w o u l d rather I)e an evidence that he does not delieht in his o w n beauty ; that he hath not his happiness and enjoy-

• T h u remarlf must be understood with limitaUon; asexpressing the effect

ment in his o w n beauty and perfection. So that i f we sup­pose God has real pleasure and happiness in the holy love and praise o f his saints, as the image and communica t ion of his o w n holiness, i t is not properly any pleasure d is t inct f rom the pleasure he has in h imse l f ; bu t i t is t ru ly an i n ­stance o f i t .

A n d w i t h respect to God 's being glor i f ied in those per­fections wherein his g lory consists, expressed in their cor­responding effects,—as his w isdom, in wise designs and wel i -contr ived works , his power, in great effects, his just ice i n acts o f righteousness, his goodness, in communica t ing happiness,—this does not aigue that his pleasure is not in himself , and his o w n glory ; bu t the contrary. I t is the necessary consequence o f his de l ight ing i n the g lory o f his nature, that he del ights i n the emanat ion and effulgence o f I t . "

N o r do these things argue any dependence i n G o d on the creature for happiness. Though he has real pleasure in the creature's holiness and happiness, yet this is not properly any pleasure wh ich he receives f rom the creature. For these things are what he eives the creature. They are who l l y and ent i re ly f rom hi ra. H i s rejoicing therein is rather a rejoic ing i n his o w n acts, and his o w n glory ex­pressed in those acts, than a j oy der ived f rom the creature. O o d s j o y is dependent on noth ing besides his own act which he exerts w i t h an absolute and independent power A n d yet, in some sense, i t can be t ru ly said, that God has the more del ight and pleasure for the holiness and happi¬ness o f his creatures. Because G o d w o u l d be less happy. If he were less good : or i f he had not that perfection o f na­ture wh ich consists in a propensity o f nature to diffuse his own fulness. A n d he w o u l d be less happy, i f i t were pos­sible for h im to be hindered in the exercise o f his goodness and his other perfections, in their proper effects. B u t he' has complete happiness, because he has these perfections, and cannot be hindered i n exercising and d isp lay ing them m their proper effects. A n d this surely is not , because he Ks dependen t ; bu t because he is independent on any other that should hinder h i m .

F rom this v iew, i t appears, that noth ing wh ich has been said, IS m the least inconsistent w i t h those expressions in Scr ipture, that s igni fy, " man cannot be profitable to G o d , " & c . For these expressions p la in ly mean no more, than that G o d is absolutely independent o f u s ; that we have noth ing o f our o w n , no stock f rom whence we can give to G o d ; and that no part o f his happiness originates f rom man .

F rom what has been said, i t appears, that the pleasure God hath in those things wh ich have been ment ioned, is rather a pleasure i n difl^using and communicating to , than in receiving f r om, the creature. Surely, i t is no argument of indigence m G o d , that he is inc l ined to communicate o f his in f in i te fulness. I t is no argument o f the emptiness or deficiency o f a founta in , that it is inc l ined to overf low No th ing f rom the creature alters God's happiness, as though It were changeable either by increase or d i m i n u t i o n , r o r though these communications o f God—these exercises operations, and expressions o f his g lor ious perfections' wh i ch God rejoices in—are in t i m e ; yet his joy in them is w i t h o u t begmnmg or change. Thev were always equal ly present m the div ine m i n d . H e beheld them w i t h equal clearness, certainty, and fulness, i n every respect, as he doth now. They were always equal ly present ; as w i t h h i m there is no variableness or succession. H e ever beheld and enjoyed them perfectly in his o w n independent and i m ­mutab le power and w i l l .

Ans. 2 . ] f any are not satisfied w i t h the preceding an­swer, but s t i l l insist on the object ion, let them consider whether they can devise any other scheme o f God's last end i n creating the w o r l d , bu t what w i l l be equal ly obnoxious to th is object ion in its f u l l force, i f there be any force in i t . Fo r i f G o d had any last end in creating the"wor ld , then there was something in some respect fu ture , that he a imed at, and designed to br ing to pass by creating the wor ld ; something that was agreeable to his inc l inat ion or w i l l • let that be his o w n glory, or the happiness o f his creatures, or what It w i l l . N o w , i f there be something that God seeks as agreeable, or grateful to h i m , then, in the accompl ish-

of benevolent inBuence, but not the effect of juttice on a moral system.- W

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S E C T . I V .

ment o f it h e is gratif ied I f the l a s t e n d w h i c h h e s e e k s .n the c r e a t i o n o f the w o r l d be t r u l y a t h i n g grateful to h i m , (as c e r t a i n l y It IS I f ,t be t r u l y h i s e n d , a n d t r u l y the Z '

j e c t o f h i s w i l l ) t h e n it i s w h a t he takes a rea l d e l i g h t a n d p l e a s u r e i n B u t t h e n , a c c o r d i n g to the a i g u m e n t o f the o b j e c t i o n , h o w c a n he h a v e a n y t h i n g f u t u r e to d e s i r e or seek w h o IS a l r e a d y p e r f e c t l y , e t e r n a l l y , a n d i m m u t a b l y satisf ied i n h i m s e l f ? W h a t c a n remain for h i m to t a k e a n y d e l i g h t i n , or to be f u r t h e r grati f ied b y , w h o s e e t e r n a l a n d u n c h a n g e a b l e d e l i g h t i s i n h i m s e l f , a s h i s o w n c o m ­plete ot^ect o f e n j o y m e n t . T h u s the objector w i l l be p r e s s ­ed w i t h h i s o w n o b j e c t i o n , le t h i m e m b r a c e w h a t n o t i o n he w i l l o f G o d s e n d i n the c r e a t i o n . A n d I t h i n k h e h a s no w a y left to a n s w e r b u t that w h i c h h a s been t a k e n a b o v e .

I t m a y therefore be p r o p e r h e r e to o b s e r v e , that let w h a t w i l l be G o d s l a s t e n d , that h e m u s t h a v e a r e a l a n d proper p l e a s u r e i n W h a t e v e r be the p r o p e r o b j e c t o f h i s w i l l , h e IS grat i f ied i n . A n d t h e t h i n g Ts e i t h e r ^ t e f u l to h i m i n Itself , o r for s o m e t h i n g e l s e for w h i c h h e w i l l s it • a n d so IS h i s f u r t h e r e n d . B u t w h a t e v e r i s G o d ' s l a s t e n d ' that h e w i l l s / o r Its own sake; a s grateful to h i m i n i t s e l f or i n w h i c h h e h a s s o m e degree o f true a n d proper p l e a s u r e O t h e r w i s e w e m u s t d e n y a n y s u c h t h i n g a s w i l l i n G o d w i t h r e s p e c t to a n y t h i n g b r o u g h t to p a s s i n t i m e ; a n d s o m u s t d e n y h i s w o r k o f c r e a t i o n , or a n y w o r k o f h i s p r o v i ­d e n c e , to be t r u l y v o l u n t a r y . B u t w e h a v e a s m u c h r e a s o n to s i i p p o s e , - t h a t G o d s w o r k s i n c r e a t i n g a n d g o v e r n i n g the vvorld, a r e p r o p e r l y the f r u i t s o f h i s w i l l , a s o f h i s u n d e r ­s t a n d i n g . A n d i f there be a n y s u c h t h i n g a t a l l , a s w h a t w e m e a n b y ads of will i n G o d ; t h e n h e i s n o t indi f fer ­ent w h e t h e r h i s w i l l be f u l f i l l e d or n o t . A n d i f he i s n o t indif ferent , t h e n h e i s t r u l y g i a t i f i e d a n d p l e a s e d i n the fu l f i lment o f h i s w i l l . A n J i f he h a s a real pleasure i n a t -teinirig h i s e n d , t h e n the a t t a i n m e n t o f i t b e l o n g s to h i s happiness; that i n w h i c h G o d ' s d e l i g h t or p l e a s u r e i n a n y m e a s u r e c o n s i s t s . T o s u p p o s e that G o d h a s p l e a s u r e i n things that are b r o u g h t to p a s s i n t i m e , o n l y figuratively arid m e t a p h o r i c a l l y ; i s to s u p p o s e that h e e x e r c i s e s w i l l a b o u t these t h i n g s , a n d m a k e s t h e m h i s e n d o n l y m e t a ­p h o r i c a l l y . •' ^

Am. 3 . T h e d o c t r i n e that m a k e s G o d ' s creatures a n d not him.Klf to be h i s l a s t e n d , i s a d o c t r i n e t h e furthest ftom h a v i n g a f a v o u r a b l e a s p e c t o n G o d ' s a b s o l u t e se l f -s u f B c i e n c e a n d i n d e p e n d e n c e . I t far l e s s a g r e e s t h e r e w i t h than the d o c t r i n e a g a i n s t w h i c h t h i s i s o b j e c t e d . F o r w e m u s t ronceive o f the efficient a s depending o n h i s u l t i m a t e e n d . H e d e p e n d s o n t h i s e n d , i n h i s d e s i r e s , a i m s , a c t i o n s , a n d p u r s u i t s ; so that he fai ls i n a l l h i s d e s i r e s , a c t i o n s , a n d p u r s u i u , i f h e fai ls o f h i s e n d . N o w i f G o d h i m s e l f be his last e n d t h e n i n h i s d e p e n d e n c e o n h i s e n d , h e d e p e n d s on n o t h i n g b u t h i m s e l f I f a l l t h i n g s be o f h i m , a n d to h i m , a n d h e the first a n d the l a s t , t h i s s h o w s h i m to be a l l In t L " f to h i m s e l f . H e goes not o u t o f h i m s e l f m w h a t h e s e e k s ; b u t h i s d e s i r e s a n d p u r s u i t s a s t h e v o n g i n a t e f r o m , so t h e y t e r m i n a t e i n , h i m s e l f ; a n d he is de¬pendent o n n o n e b u t h i m s e l f i n the b e g i n n i n g o r e n d o f a n y o f h i s e x e r c i s e s or o p e r a t i o n s . B u t i f n o t h i m s e l f , b u t the c r e a t u r e , w e r e h i s l a s t e n d , t h e n a s h e d e p e n d s o n h i s

c r e a t u r e ^ ^ ' ^ P * " * ^ ^ " ' ° n the

O B J E C T . I I S o m e m a y o b j e c t , that to s u p p o s e G o d m a k e s h i m s e l f h i s h i g h e s t a n d last e n d , i s d i s l i S n o u r a b l e to h i m ; a s i t i n effect s u p p o s e s , that G o d d o e s e v e r y t h i n g from a s e l f i s h s p i n t . S e f i shness i s l o o k e d u p o n a s m e a n a n d s o r d i d i n the c r e a t u r e ; u n b e c o m i n g a n d e v e n h a t e f u l in s u c h a w o r m o f the d u s t as m a n . W e s h o u l d look u p o n a m a n a s o f a b a s e a n d c o n t e m p t i b l e c h a r a c t e r , w h o s h o u l d i n e v e r y t h i n g h e d i d , be g o v e r n e d b y s e l f i s h p r i n ­c i p l e s ; s h o u l d m a k e h i s p r i v a t e interest h i s g o v e r n i n g a i m i n a l l h i s c o n d u c t i n l i f^ . H o w far t h e n i h o u l d w e be from a t t r i b u t i n g a n y s u c h t h i n g to the S u p r e m e B e i n g , the b l e s s e d a n d o n l y P o t e n t a t e ! D o e s it n o t b e c o m e u s to ascr ibe to h i m the m o s t n o b l e a n d g e n e r o u s d i s p o s i t i o n s , n a l r , t r s o S i d r ' " ^ ^ ' ^ e v e r y t h i n g % r i v a t e :

Ans. 1. S u c h a n o b j e c t i o n m u s t a r i s e fi-om a v e r y i g -^ n H ' ' ? L ° ' ' ? * ' ° " l " ^ ^ ' ^ ' ^ ° f ^ ' c e o f s e l f i s h n e s s , a n d the v i r t u e o f g e n e r o s i t y . I f b y s e l f i s h n e s s be m e a n t a d i s p o s i t i o n m a n y b e i n g to regard h i m s e l f ; t h i s i s n o

S O M E O B J E C T I O N S C O N S I D E R E D . 1 0 3

otherwise vicious or unbecoming, than as one is less than a m u l t i t u d e ; and so the pub l i c weal is o f greater value than his part icular interest. A m o n g created beings one single pereon is inconsiderable in comparison o f the generality • and so his interest is o f l i t t l e importance compared w i t h the interest o f the whole system. Therefore in them, a d ispo­sit ion to prefer self, as i f i t were more than a l l , is exceed­ing vic ious. B u t It is vicious on no other account, than as h i l t 1 ^ ^ ' ? that does not agree w i t h the nature o f

things , and that wh ich is indeed the greatest good. A n d

s a £ ' ^ ? ' I . i ' h " ' ' " ^ T ' e ^ '^ '^S" "^'^ i"terest for the f h p L L f ' " ""^ fur ther excel lent, no further wor thy he name of generosity, than i t is treating things according

to their true v a l u e ; prosecuting something most wor thy tS be prosecuted; an expression o f a disposi t ion to prefer something to self- interest, that is indeed preferable in Itself. B u t I f G o d be indeed so great, and so excel lent, that a l l other beings are as no thmg to h i m , and a l l other excellency be as no th ing , and less than noth ing and vani ty , in c o m ­parison o f his ; and G o d be omniscient and in fa l l ib le , and perfect ly knows that he is in f in i te ly the most valuable b e i n g ; then i t is fit that his heart shou ld be agreeable to t h i s—wh ich IS indeed the t rue nature and proport ion o f thmgs, and agreeable to this in fa l l ib le and a l l -comprehend­ing understanding wh ich he has o f them, and that perfectly clear l ight in wh ich he views t h e m - a n d that he should value h imse l f in f in i te ly more than his creatures.

Ans. 2 I n created beings, a regard to self-intei-est may properly be set in opposition to the pub l i c welfare • be" cause the private interest o f one person may be inconsist­ent w i t h the pub l i c good ; at least i t may l)e so i n the ap ­prehension o f that person. Tha t w h i c h th is person looks upon as his interest, may interfere w i t h or oppose the general good. Hence his private interest may be regarded and pursued m opposi t ion to the pub l ic . B u t this l a n n o t be w i t h respect to the Supreme Be ing, the author and head o f the whole s y s t e m ; on w h o m a l l absolutely depend-who IS the founta in o f being and good to the whole I t is' more absurd to suppose that his interest shou ld be oppo­site to the 'nterest of- the universal system, than tha t ' t he welfere o f the head, heart, and vi tals o f the natura l body , shou ld be opposite to the welfare o f the body. A n d i t 'is impossible that G o d , w h o is omnisc ient , shou ld apprehend his interest, as being inconsistent w i t h the good and i n ­terest o f the who le .

Ans. 3 . G o d seeking h imse l f i n the creation o f the wor ld in the manner wh ich has been supposed, is so far from' being inconsistent w i t h the good o f his creatures, that i t is a k i n d o f regard to h imse l f that incl ines h i m to seek the good o f his creature. I t is a regard to h imse l f that d i s ­poses h i m to dif fuse and communicate himself . I t is such a del ight in his o w n internal fulness and g lory , that d i s ­poses h i m to an abundant effusion and emanat ion o f tha t g lory. The same disposi t ion, that incl ines h i m to de l ight m his g lo ry , causes l i im to del ight in t he e v ib i t ions, ex ­pressions, and communicat ions o f i t . I f there were any )erson o f such a taste and disposuion o f m i n d , that the brightness and l igh t o f the sun seemed unlovely to h i m , he wou ld be w i l l i n g that the sun's brightness and l igh t shou ld be retained w i th in itself. B u t they t l iat de l ight in i t , to whom It appears lovely and g lor ious, w i l l esteem i t an amiable and glor ious th ing to have i t d i f fused and c o m ­municated through the w o r l d .

Here , by the way , i t may be properly considered, vf hether some writers are not chargeable w i t h inconsistence in this respect. They speak against the doctr ine o f G O D making h imse l f his o w n highest and last end , as though this were an ignoble self ishness—when indeed he only is fit to be made the highest end , by h imse l f and a l l other be ings ; inasmuch as he is in f in i te ly greater and more wor thy than a l l others—yet w i t h regard to creatures, who are in f in i te ly less wor thy o f supreme and u l t imate regard, they suppose, that they necessarily, at a l l t imes, seek their own happiness, and make i t their u l t imate end in a l l , even their most v i r tuous ac t ions ; and that this pr inciple, regu­lated by w isdom and prudence, as leading to that w S c h IS their t n i e and highest happiness, is the foundat ion o f a l l v i r tue, and every th ing that is mora l ly good and excellent i n them.

O B J E C T . I I I . T o wha t has been supposed, that G o d

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104 G O D ' S C H I E F E N D I N C R E A T I O N .

makes h imse l f his end—in seeking that his g lory and ex­cel lent perfections should be k n o w n , esteemed, loved, and del ighted in hy his creatures—it mav be objected, that this seems unwor thy o f G o d . I t is considered as below a t ru l y great m a n , to be m u c h inf luenced i n his conduc t by a desire o f [ jopnlar applause. The notice and admira t ion o f a gazing mu l t i t ude , w o u l d be esteemed b u t a l o w end , to be aimed at by a prince or phi losopher, i n any great and noble enterprise. H o w m u c h more is i t unwor thy the great G o d , to perform his magnif icent works , e. g . the creation o f the vast universe, ou t o f regard to the notice and admirat ion o f wo rms o f the dus t , that the displays o f his magnif icence may be gazed at , and applauded by those w h o are in f in i te ly more beneath h i m , than the meanest rabble are beneath the greatest prince or ph i l o -

Th is object ion is specious. I t hath a show o f argument • bu t It w i l l appear to be noth ing bu t a show, i f we consider!

1. Whe the r i t be not wo r thy o f G o d , to regard and value what is excel lent and valuable in i tse l f ; and so to lake pleasure in i ts existence.

I t seems not l iable to any doub t , that there cou ld be no fu ture existence wor thy to be desired or sought by God and so wor thy to be made his end , i f no fu ture existence' was valuable and wor thy to be brought to effect. I f , when the w o r l d was no t , there was any possible fu ture th ing fit and valuable i n itself, I t h ink the knowledge o f God's g lo ry , and the esteem and love o f i t , mus t be so. Under -standin<r and w i l l are the highest k i nd o f created existence A n d i f they be valuable, i t must be in their exercise. B u t the highest and most excel lent k i n d o f their exercise, is in some actual knowledge, and exercise o f w i l l . A n d , cer­ta in ly , the most excel lent actual knowledge and w i l l that

C H A P . I .

. - - . . . . w v u ^ , i u a > icuge UIIU WUl m a t can l)e in the creature, is the knowledge and the love o f O o d . A n d the most true excellent knowledge o f G o d , is the knowledge o f his g lory or moral excellence ; and the most excel lent exercise o f the w i l l consists in esteem a n d love, and a del ight in his g l o r y . — I f a n y created existence is m I t s e l f wor thy to be, or any th ing that ever w a s fu ture IS wor thy o f existence, such a communicat ion o f d iv ine fu lness, such an emanat ion and expression o f the d iv ine g lo ry , IS wor thy o f existence. B u t i f noth ing that ever was fu tu re was wor thv to exist , then no future t h i n g w a s wor thy to be a imed at by God in creat ing the w o r l d . A n d i f noth ing was wor thy to be a imed at i n creat ion, then no th ing was wor thy to be God's end in creation.

I f God 's o w n excellency and glory is wor thy to be h igh ly valued and del ighted in bv h i m , then the value and esteem hereof by others, is wor thv to be regarded by h i m : for this is a necessary consequence. T o make th is pla in let i t be considered, how i t is w i t h regard to the excel lent qual i t ies o f another. I f we h ighly value the vir tues and excellencies o f a f7-iend, i n proport ion, we shall approve o f others' esteem o f them ; and shall d isap­prove the contempt o f them. I f these vir tues are t ru v valuable, they are wor thv that we should thus approve others esteem, and disapprove their contempt o f them. A n d the case is the same w i t h respect to any being's oum qual i t ies or at t r ibutes. I f he h igh ly esteems them, and greatly del ights in them, he w i l l na tura l l y and necessarily love to see esteem of them in others, and d is l ike their d i s -esteem. A n d i f the attr ibutes are wo r t hy to be h ighly esteeined by the being who hath them, so is the esteem o f then i i n others wor thy to be propor t ionably approved and regarded. I desire i t may be considered^ whether i t be un f i t that G o d should be displeased w i t h contempt o f h imse l f? I f not , b u t on the contrary i t be fit and suitable that he should be displeased w i t h th is, there is the same reason that he shou ld be pleased w i t h the proper love, esteem, and honour o f h i m s e l f

The matter may be also cleared, by consider ing what i t •would become us to approve o f and value w i t h respect to any pub l i c society we belong to , e. g. our nat ion or coun­t r y . I t becomes us to love our country ; and therefore i t becomes us to value the j u s t honour o f our coun t ry . B u t the same that i t becomes us to value and desire for a friend, and the same that i t becomes us to desire and seek for the c o m m u n i t y , the same does i t become G o d to value and seek for h imse l f ; that is, on suppos i t ion , that i t be­comes G o d to love h imse l f as i t does men to love a

f r iend or the p u b l i c ; wh i ch I th ink has been before proved.

Here are two things that ought par t icu lar ly to be ad­verted to . ( 1 . ) Tha t i n G o d , the love o f h imse l f and the love o f the pub l i c are not to be d is t inguished, as in man • because God 's being, as i t were, comprehends a l l . H i s existence, being in f in i te , mus t be equivalent to universal existence. A n d for the same reason that pub l ic affection in the creature is fit and beaut i fu l , God 's regard to h i m ­self must be so l i kew i se .— (2 . ) I n G o d , the love o f what is fit and decent, cannot be a d is t inct th ing f rom the love of h imse l f ; because the love o f G o d is that wherein a l l ho l i ­ness pr imar i l y and chief ly consists, and God's o w n ho l i ­ness must p r imar i l y consist i n the love o f h i m s e l f A n d i f God 's holiness consists in love to himself , then i t w i l l imp l y an approbat ion o f the esteem and love o f h im in others. For a being that loves himsel f , necessarily loves love to himsel f . I f holiness i n (Jod consist chief ly m love to himsel f , holiness in the creature mus t chief ly con­sist m love to h i m . A n d i f G o d loves holiness in h imsel f he mus t love i t in the creature. '

V i r t u e , by such o f the late philosophers as seem to be m chief repute, is placed in pub l i c aflfection, or general benevolence. A n d i f the essence o f v i r tue lies pr imar i ly m th is , then the love o f v i r tue i tse l f is v i r tuous no other-vnse, than as i t is imp l i ed i n , or arises f r om, this publ ic affection, or extensive benevolence o f m i n d . Because i f a man t ru l y loves the pub l i c , he necessarily loves love to the pub l i c .

N o w therefore, for the same reason, i f universal benevo-ence in the highest sense, be the same th ing w i th benevo­

lence to the D i v m e Be ing , w h o is in effect universal Being It w i l l f o l l ow , that love to v i r tue i tsel f is no otherwise vir­tuous, than as it is imp l i ed i n , or arises f rom, love to the D i v i ne Be ing. Consequent ly , God 's o w n love to v i r tue is imp l ied in love to h imse l f : and is v i r tuous no otherwise than as i t arises f rom love to h i m s e l f So that God's vir­tuous d ispos i t ion , appearing in love to holiness in the creature, is to be resolved in to the same th ing w i th love to h imse l f A n d consequent ly, whereinsoever he makes vir­tue his end , he makes himself his end. I n fine, G o d being as i t were an a l l -comprehending Be ing , a l l his moral per­fect ions—his holiness, j us t i ce , grace, and b e n e v o l e n c e -are some way or other to be resolved in to a supreme and inf ini te regard to h i m s e l f ; and i f so, i t w i l l be easy to suppose that i t becomes h i m to make h imse l f his supreme and last end in his works .

I w o u l d here observe, by the way , that i f any insist that It becomes God to love and take del ight i n the vi r tue o f his creatures for its own sake, in such a manner as not to love i t f rom regard to himself; this w i l l contradict a former ob­ject ion against God fak ing pleasure in communicat ions o f h imse l f : viz. that inasmuch as God is perfectly independ­ent and self-suff icient, therefore a l l his happiness and plea­sure consists in the enjoyment o f h imsel f . So that i f the same persons make both object ions, they mus t be incon­sistent w i t h themselves.

2 . I w o u l d ob.serve, that i t is not unwor thy o f God to take pleasure in that wh i ch is in i tsel f fit and amiable, even i n those that are in f in i te ly be low h i m . I f there be inf in i te grace and condescension in i t , yet these are not un ­wor thy o f G o d ; bu t in f in i te ly to his honour and glory.

T l iey w h o insist, that God's o w n glory was not an u l t i ­mate end o f his creation o f the w o r l d ; bu t the happiness o f his creatures ; do i t under a co lour o f exal t ing (Jod's benevolence to his creatures. B u t i f his love to them be so great, and he so h ighly values them as to look upon them wor thy to be his end i n a l l his great works , as they suppose; they are not consistent w i t h themselves, m sup­posing that G o d has so l i t t le value for their love and esteem. For as the nature o f love, especially great love, causes h i m that loves to value the esteem o f the person beloved ; so, that G o d should take pleasure i n the crea-tu ie s j u s t love and esteem, w i l l fo l low f rom God's love both to h imse l f and to his creatures. I f he esteem and love himsel f , he must approve o f esteem and love to h im­self, and disapprove the contrary. A n d i f he loves and values the creature, he mus t value and take del ight in their mutual love and esteem.

3 A s to what is al leged, that i t is unwor thy o f great

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S E C T . I V .

TZlrJf fr ™ ^^T' c o n d u c t a n d a c h i e v e m e n t s b v W ^ f f 1 * ? the a p p l a u s e o f the p o p u l a c e ; I w o u l d o b s e r v e VVha m a k e s their a p p l a u s e w o r t l i y o f so l i tt le r e j J r d . T s their Ignorance, g i d d i n e s s , and i n j u s t i c e . The a p p l f u s e o f I w o f I K " ' * ^ y fr^q^e^'ly is not f o u n d e d o n a n y T u s t I ^ L ^ n l i ^ ' T ' on h u m o u r , m i s t a k e , f o l l v , a n J u n I f ^ T ^ ^ a f fect ions . Such a p p l a u s e d e s e r v e s to be d is -r e g a « l e d . - B u t I t i s n o t beneath a m a n o f the greatest d igni ty and w i s d o m , to v a l u e the w i s e and j u s t e s t e e m o f

'""^^"f * ° The c o n t r a r y , i n s t e a d o f hl^lf e x p r e s s i o n o f g r e a t n e s s o f m i n d , w o u l d s h o w a

« h ? r ^ f „ " J 7 - T . ? ' " P P ° ' ^ G o d m a k e s h i m s e l f h i s ^ K o ^ end in the c r e a t i o n o f the w o r l d , derogates f rom

t S « ! ^ a n H % ^ ^ J : ' . \ ^ ° ° * * , T ' ' ^"'^ beneficence t f h i s crea t u r e s , and from t h e i r o b l i g a t i o n s to g r a t i t u d e for the eood

'^A^^^^^ c o i S ^ u n i c a t n g h f s ^ S " h i ; ^ ^ I ' ^ T ' ^ ^ ' i * " " ^ 'be c r e a t u r e s , h i s I n d ; t h e n

^LTAT P ^ " ^ ' * d i g u n c t i o n . T o r o u g h t G S S glory and the c r e a t u r e s good, to be v i e w e d as i f t h e v ^ ^ r e

K h ' t h \ f f ' : : : ^ " h the o b j e c t i o n " f i posetti , that G o d h a v i n g respect to his g l o r v and the c o m

and his d o i , c o m m u n i c a t i n g his f u l n e s s for himself, A^i " ' ^ ^ " " ' g " for them, are th ings s t a n d i n g i n a p r o p w d i s j u n c t i o n a n d o p p o s i t i o n . Whereas, i f we were c a p X e

t ZTvT't^' " '^ ^ " ' ^ di^-ine t h i n g s , w h T a r e so m u c h a b o v e us, , t p r o b a b l y w o u l d a p p e i r v e r y c l ^ n s L n ' a n d t l i a t t h e s e ^ t h S

i r P , ? n r ! ^ 1 ^ ' 1 ^ ' " " ^ h i s g l o r y , seeks the good o f his ^I!t» J ^ ^ * " u " e m a n a t i o n o f his g lory ( w h i c h he seeks and d e l i g h t s m , a s he d e l i g h t s i n h i m s e l f and his own e t e r n a l g l o r y ) i m p l i e s the c o m m u n i c a t e d exceHencv

c o m m u n i c a t m j

^ n o l ™ w i , K ^ T ' ^-^ " b i m s e l f ; b e c a u s e t h e i r

with h i m s e l f . G o d is their good. The i r e x c e l l e n c y and

s ^ s h S f . ^ ' ' " ^ their g lory and h a p p i n e s s , seeits h i m s e l f : and m s e e k m g h i m s e l f , i . e. h i m s e l f d i f ­fused and e x p r e s s e d , ( w h i c h he d e l i g h t i n , as he d e L h t s i i i r ' " " '^ -^"^^ their g l o r y t d »nH i f ' ' ' ^ u ^ ' ^ i : ^ P F " ' ^ e c o n s i d e r the degree a n d m a n n e r i n w h i c h he a f m e d at the c r e a t u r e ' s excellency

o? its r s i r ^ V " d u r i n g the w h o l e ot Its d e s i g n e d e t e r n a l d u r a t i o n ; i n greater and greater Z v anA 'h "^ ° ^ " " ' " ^ - i t h h imsel f , i n h ^ o w n f e r n i t T A T T / ' ' ' " ! Progression, t h r o u g h a l l made Vhp t^A ^ I f t ^ ^ e ' s good was v i e w e d , w h e n G o d ^ r n t l V ^ ° ' ' ' ^ ' . ^ ' t h respect to i ts w h o l e d u r a t i o n , and s ^ h f i ^ r ^ ' " " ' " " ^ 1^" ' °" c o m m u n i o n w i t h h i m : w i th h i m t r y^" ' . ; ^ " " " ^ ^ * " f i " " e l y s t r i c t u n i o n with himself. I n this v i e w it a p p e a r s , that God ' s r e s n e r t L i ^ " B o 7 ' ''A' " ' ' f t ' w i t h r e s p i r t o hmselj. Bo th regards are l i ke two l ines w h i c h at the be-

tenTfirP^fS''; ' f r " ^ ' " ' ' ^ " ^ " y ""eet in one, both t l ^ ^ l T ' ^ / " . r ' ' ^ '-•^t^e. A n d as to the good o f

iression T J ^ ' f ' K ' " " i * * ' " ^ " ' l ' " f i n ' t e p r o ­gression. I t m u s t be v i e w e d as infinite; and as c o m i n g

K r e r a " ' ? K ^ " " ^ '^'^^ ' » f " - " l o a n fd^n t h i n g c o m e s to i n f i n i t e , the n e a r e r i t c o m e s God is Z h « M °^ Sood, as v i e w e d by t i n c t ' t h i r T f ^ T . *^ " "^ ' . " c a n n o t be v i e w e d as a dil tmct t h i n g from God ' s o w n in f in i te g l o r y .

men ' E D r v ^ 9 . * * r ° ^ f % * ' * " 'K^'^' ' " ^ e « f Chr is t to of rhVis? ; „ 1 , ^ ' t""-^!^^^^ t h u s to t h i n k o f the l o v e h m ^ f hv c o i n c i d i n g w i t h his l o v e to h m " H u s h L T f the c h u r c h w i t h chureh W I T »^ Chr is t also l o v e d the h S f ? 1 ^ ' ^ h imse l f for i t - t h a t he m i g h t present i t to S s L t h f c n ^ ' ' ' ' - t ° " g b t men t o ^ o v e t h e i r w i v e s , as their o w n b o d i e s . H e that l o v e t h his w i f e l o v e t h

S O M E O B J E C T I O N S C O N S I D E R E D . 105

bj."™self-even as the L o r d the c h u r c h ; for we are members o f his body, o f his flesh, and o f his bones." N o w I appre­hend, that there is no th ing i n God 's disposi t ion to c o m ­municate o f his own fulness to the creatures, that at a l l derogates f rom the excellence o f i t , or the creature's o b l i ­gat ion.

God's disposi t ion to cause his o w n in f in i te fulness to

c^uJ^lh^'^l^V^^ P™P«^ 'y ' ^ " e d his goodmss, be-^ K i I ' 'u- communicates is what he del ights i n , S n . f i f l " ^ ' ) ' ' " g'°^y- T h e creature has no less tenHpnlv^. J K " ^ " * ' ^ " ' ^ l"*=b a d isposi t ion less o f a direct n P ! ^ L ° i ff^ c r ^ t u r e ' s benefit . 'Wor is this d isposi t ion f i ? , ^ ' ^ ' ^ " 1 - ' ' 1 ' l ^ ' the less excel lent, W a u s e

It IS imp l i ed in his love toTi imsel f . Fo r his love to h i m -l o l p i r h T " " P ' ^ " otherwise, bu t as i t impl ies a love to whatever is wor thy and excel lent. The emanation (L9fj I ' ^ ' ^ l ^ . ^ ° " b y and excel lent, and so G o d del ights i n i t ; and this del ight is imp l i ed in his love to his o w n fulness ; because that is the founta in , the sum and comprehension o f every th ing that is excel lent. N o r does G o d s inc l inat ion to communicate good f rom regard ^^Z i Z ' ^ fbght in his o w n g lory , a a l l d im in i sh the freeness o f his beneficence. Th is w i l l appear, i f we con­sider par t icu lar ly , i n wha t ways do ing good to others f rom self- love, may be inconsistent w i t h the freeness o f benef i -*^^^*^^«7u ^ conceive there are on ly these two ways,

1. W h e n any does good to another f rom confinedf .self-love, wh ich IS opposite to a general benevolence. Th is k i n d t f p ' ^ \ T " P ^ P ^ ' ^ y selfishness. I n some sense, the most benevolent, generous person in the w o r l d , seeks n i a I " ' " K - ^ P ' " ^ ' ' i n do ing good to o the rs ; because he Ir^A b's happiness i n their good. H i s m ind is so en -arged as to take them, as i t were, in to h imse l f T h u s

when they are happy he feels i t ; he partakes w i t h t hem, and IS happy i n their happiness. Th is is so fai- from being inconsistent w i t h the freeness o f beneficence, that, on the contrary, free benevolence and kindness consists in i t . The most free beneficence that can be in men , is do ing good, not fronni a conf ined selfishness, bu t f rom a disposi t ion to general benevolence, or love to being in general;

B u t now, w i t h respect to the D i v i n e Be ing , there is no such th ing as conf ined selfishness i n h i m , or a love to h imsel f opposite to general benevolence. I t is impossible, because he comprehends a l l en t i t y , ana a l l excel ence, in h ^ owTi essence. The eternal and in f in i te Be ing , i s I n eflect, being tn general; and comprehends universal exist­ence. G o d , i n his benevolence to his creatures, cannot have his heart enlarged, in such a manner as to take in beings who are or ig inal ly ou t o f himself , d is t inct and i n ­dependent. Th is cannot be m an in f in i te Be ing , w h o exists alone f rom eterni ty. B u t he, f r om his goodness, as It were enkrges h imse l f i n a more excel lent and d iv ine manner. Th i s is bv communica t ing and d i f fus ing h i m s e l f ; and so, instead o{findi„g,he nukes objects o f his benevo-l e n c e - n o t by tak ing wha t he finds d is t inct f r om himsel f , and so partaking o f their good, and being happy i n them b u t - b y flowing fo r th , and expressing h imse l f i n them and mak ing theni to partake o f h i m , and then rejoicing i n h imse l f expressed in t hem, and communica ted to them ih 7 / " " t h e r t h m g , i n do ing good to others f rom self- love, that derogates from the freeness o f the goodness, is act ing ^independence on them for the good we need or desire s o that , i n our beneficence, we are not sel f -moved, b u t R I TT ' l?"s t ra ined by something w i t h o u t ourselves. B u t It has been par t icu lar ly shown already, that G o d mak ing h imse l f his end , argues no dependence; b u t is consistent w i t h absolute independence and self-suff iciencv. fT^V ' i T " ' ' ^ ^^'^ " ^ ' ^ ' • ' ' e ' that there is something i n ,1^ i L - T " ' " T ' ° communicate goodness, that shows G o d to be independent and sel f -moved in i t , i n a manner that IS pecul iar , and above the beneficence o f creatures S r ' T ' : , ^ ^ ^ ° ^ b e most excel lent, are not independent and sel f -moved i n their goodness ; bu t in a l l i ts exercises t h e v are exci ted b y some object they find : s o m e t w ! ? a p ' X -ng p o d or in some respect wor thy o f regard, presents

Itsel f , and moves their k indness. B u t G o d , being a l l , and a lone, is absolute ly sel f -moved. T h e ex'ercise^ o f h ^ communica t i ve disposi t ion are absolutely from w i t h i n h i m ­s e l f ; a l l that IS eocd and worthjr i n the object, and i ts very being, proceeding f rom the over f lowing o f his f u l nes^

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1 0 6

These things show that the supposi t ion o f G o d mak ing h imse l f his u l t imate end , does not at a l l d im in i sh the crea­t u r e s obl igat ion to grat i tude for communicat ions o f good received. For i f i t lessen i ts ob l igat ion, i t mus t be on one o f the fo l l ow ing accounts. E i ther , that the creature has not so m u c h benefit by i t ; or, that the disposi t ion i t flows t r o m , IS not proper goodness, not hav ing so d i rect a ten ­dency to the creature s bene f i t ; or, that the disposi t ion is no t so v i r tuous and excellent in i ts k i n d ; or, that the be­neficence is not so free. B u t i t has been observed, that n o n e o f t h e s e things take place, w i t h regaixi to that d i s ­pos i t ion, w h i c h h M been supposed to have exci ted G o d to create the w o r l d .

I confess there is a degree o f indisUnctness and obscur i tv mr!orf considerat ion o f such subjects, and a great

imperfect ion in the expressions we use concerning t h i m : ° fnH t r - " ^ ^ ^ ' y ^T" the in f in i te sub l im i t y o f the s T b ^

lect , and the mcomprehensibleness o f those things that are

maHpt . " ' " . "K ' " 'L** ' ° " g u i d f in these m a t t e r s : and what that teaches shal l i n t h i next place be

^ v ^ i t ' l T ' . - . i . ^ " " " " H ' " ' ' ' endeavours used to d i s ­cover what the voice o f reason is, so far as i t can go, may serve to prepare the way, by obv ia t ing cavils insisted on

^""^ ^° "^^''^y t ' ' * ' ^ h a t the w o r d o f G o d says o f the matter is not unreasonable.

G O D ' S C H I E F E N D I N C R E A T I O N . C H A P . I I .

S E C T . I I .

CHAP. 11. W H E R E I N I T IS INQUIRED. W H A T IS T O B E L E A R N E D F R O M

C \ ^ \ 1 S S 7 P " T ' L ^ - S - ^ ' - ^^^'^ - ™

S E C T . I .

The Scriptures represent God as making himself hi, own last end m the creation of the world.

T " P ^ ! . ' ' ' ' ' ^ i H .Scriptures speak, on a l l occasions, as though G o d made himself his end i n a l l his w o r k s ' and as though the same being, w h o is the ^ / r f catwe o f a l l tb ings, were the supreme and last end o f a l l things T h u s in Isa. x l i v . 6 . " T h u s saith the L o r d , the k i n g o f I s rae l , and his Redeemer the L o r d o f hosts, I am tlie first 1 also am the last, and besides me there is no G o d . " C h a n ' x l v n i . 1 2 . " I am the first and I am the las t . " Rev i 8 " I a m A l p h a and Omega, the beginning and the end ing , saith the L o r d , wh i ch is , and was, and wh ich is to come, the

i^."lltK ^'h'lr ^ ""l^lP^^ ^ " ' l O-^^e^ ' the firs! and « .< A J Y^'- ^ I - ^ ^ "^ the first and the last . " Chap , xx i e . A n d he said unto me, it is d o n e ; I am A l p h a and Omega, the beginning and the e n d . " Chap . x x i i . 1 3 . « I am A l j i h a and Omega, t l ie beginning and the end , the first and

i^y^J"^? V ° °*'t^n ' P ° ^ ^ " ° f the last as we l l as first the end as we l l as the beginning, i t is imp l ied

w h l ' ' ' ' n ' f K * ^ ' first, eff icient ca^se a n T f o u n t a i n , from' whence a l l th ings or ig ina te ; so, he is the last, final cause for wh i ch they are m a d e ; the final term to wh ich they a l l n, tn^1 , ' ^ ^ " " , " 7 ^ ! . ^ "This seems to be the most n f w , i f i " ° ^ " " ^ ' ^ expressions; and is conf i rmed bv other paral lel passages; as R o m . x i . 3 6 . " For o f h i m , and th rough h i m , and to h i m , are a l l th ings . " C o l . i . 16 « F o r by h i m were a l l things created, that are m heaven, and that are m earth, v is ib le and inv is ib le , whether they be hrones, or domin ions , or pr incipal i t ies, or powers^ a l l

things were created by h i m , and for h i m . " I l e b . i i . l o For It became h im by whom are a l l th ings, and for

w h o m are a l l th ings . " A n d in Prov . x v i . 4 . i t i s said ex pressly " T h e L o r d hath made a l l things for h ^ s e l f "

A n d the manner is observable, in wh ich G o d is said to be the last, to w h o m , a n d / o r w h o m , are a l l things. I t s ev ident ly spoken o f as a meet and suitable th iag , a branch o f his glory ; a meet prerogative o f the great, i n f i n i t e rand fsTfii.Ppt'" ^ ^ " ^ n ^ 'he d i l n i t y o f h i m w h o i r p 1 "^r^ ^'L^ther be ings ; f rom w h o m al l things w h ^ ^ I I ' ' ^ . K " ' ' T ^^^y *=°"^'^t5 m comparison w i B i w h o m a l l other things are as noth ing.

Wherein some positions are advanced conccmine a jmt

Z e ' H o i ^ ^ : : '"^ "•^""-'•^""^- > ^

W E have seen that the Scriptures speak o f the creation o f the w o r i d as being for God, as its e l i d . W h a t remains therefore to be inquired in to , is, which way do thlscril tura> represent God as making himself^his end^ I t « ^ n H ^ " / ' . K ' ' * ' his edtence or being the a l t K^T^"°?/ ^ ' ' '*=h cannot be supposed w.thou! great absurd i ty . H j s existence cannot be conceived o f bu r2.T»K'° "L*'' ° '* '*g'' - Therefore he canno create the wor ld to the end that he may have existencL or may have certain at t r ibutes and pe4ctions. N o r do tbe Scriptures give the least in t imat ion o f any such th ing Therefore, what d iv ine effect, or wha t in relation to G o d , is that wh ich the Scripture teacheth us to be the end he aimed at, i n his works o f creation, and i n designing wh ich he makes AiWMe//his end? ^ frila °'^rA^° * " ^ h t understanding o f the Scr ipture doc­tr ine, and d raw ing j u s t inferences f rom what we find said in the w o r d o f G o d , relative to this ma t te r ; and so to open the way to a t rue and def in i te answer to the above i nqu i r y , I w o u l d lay down the fo l low ing posit ions. ^JZw" 1?*%' ^ h i c h appears 'o be God's u l t imate end in his works o f providence i n general, we may j u s t l y suppose to be his last end in the work of creati J. ^Th^s appears f rom what was observed before, under the fifth part icular o f the in t roduc t ion , w h i c h I need not now repeaI •

Pos. 2 . W h e n any th ing appears, bv the Scr ipture, to be the last end o f some of the works o f U o d , tl^at th ing appears to be the result o f God's works in general. A n d al though It be not ment ioned as the end o f those works bu on ly o f some o f them ; yet as noth ing appears peculiar i n the nature o f the «ise that renders i t a t, belTifuT and valuable result o f those part icular works , 'more than o f the rest; we may j u s t l y infer that th ing to be the las end o f those o^A.r works also. Fo r we mus t suppose L IT fT""' ° the effect, that i t is made

the end o f those works o f wh ich i t is expressly spoken as the e n d ; and this effect by the supposi t ion, being equally and in ike manner, the result o f the work , and o f the same value, i t is bu t reasonable to suppose, ihat i t is the end o f the work , o f wh i ch i t is natura l ly the consequen t in one case as w e l l as in another. ""sequence,

Pos. 3 . "The u l t imate end o f G o d in creating the wor ld being also the last end of all his works o f p r , ^ ^ c r w e may we l l presume that , if there be any pirtia^thim more frequent ly ment ioned in Scripture,-as^God's u h maS a im in his work.s of providence, than any th ing else, this is

?„H nOK f ^ ^ ' ^ ^ Seneral and o he end of the work of creation

ho" "*' ^ . - . . ' ^ ^ t wh ich appears, f rom the wo rd of G o d , to be his u l t imate end w i th respect to the moral w o r l d , or the m/e/igent part of the system, that is God's last end in the wo rk of creation m general. Because it is evident, f rom the const i tu t ion of the w o r l d itself, as we l l as from 5s. o n t that the mora l part is the end of a l l th

f ^ i " ^ ^ " ' ' " - . T h e inanimate, un in te l l igent part, is made for the rational, as m u c h as a house is prepared for w o r d " S PnT-.h ' ^ " f ^ l ' * ^ " " ! ^ ' ^ ^ fr""" reason and the word of G o d , that it is for the sake of some moral good m

f„rTh» R " " ' -^r'l T^^' ""l the woriJ marie l st PnH n f V IS fur ther evident, that whatsoever is the Z Z f fJf^u^u ^ h i c h is the end of all the rest, and for wh ich all the rest of the wor id was made must be the last end of the whole. I f III the oTher p ^ u of a watch are made fo; the hand of the wa tch , in o r d r t o move that ar ight , then it will fo l low, that the l a s r e n d of ihehtmd is the last e i d of the whole machine. rZv'' u- . ' ' j ^ ' h appears f rom the Scr ipture to be G o d s u l t imate end m the chief works of his p rov idenc^

ZorU^ Fo ^ " ^ ' ^ '^^ t end in creating the world. For , as observed, we may j u s t l y infer the end of of a " . i^T ° u- ^ " " " ' t j u s t l y infer the end o f a c lock , a chanot , a ship, or water-engine, f rom the m a m use to w h i c h it is app l ied . B u t God's providence is

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S E C T . I I . P A R T I C U L A R T E X T S O F S C R I P T U R E . his use of tlie wm-U he has made. And i f there be any works of providence which are evidently God's main works, herein appears and consists the main use that God makes of the creation.—From these two last positions we may infer the next, viz.

Pos. 6. Whatever appears, bv the Scriptures, to be God's ultimate end in his main works of Providence towards the moral world, that we may justly infer to he the last end of the creation of the world. Because, as was just now ob-sen^ed, the moral world is the chief part of the creation, and the end of the rest; and God'slastend in creatine that part of the world, must be his last end in the creaUon of the whole. And i t appeai-s, by the last position, that the end ot God s mam works of Providence towards moral beings, or the main use to which he puts them, shews the last end for which he has made them ; and consequently the mam end for which he has made the whole world.

Pos. 7. That which divine revelation shows to be God's ultimate end with respect to that part of the moral world which are good, in their being, and in their being good, this we must suppose to be the last end of God's creating the world. For it has been already shown, that God's last end in the moral part of creation must be the end of the w/u>le. But his end in that part of the moral world that are good, must be the last end for which he has made the nioral world m general. For therein consists the goodness ot a thing. Its fitness to answer its end; at least this must be goodness in the eyes of its author. For goodness in his eyes, is its agreeableness to his mind. But an agree-ibleness to his mind, in what he makes for some end or use, must be an agreeableness or fitness to that end. For his end m this case is his mind. That which he chiefly iims at m that thing, is chiefly his mind with respect to that thing. And therefore, they are good moral agents who ire fitted for the end for which God has made moral agents And consequently, that which is the chief end to which ^ood created moral agents, in being good, are fitted, this is the chief end of the moral part of the creation; and con­sequently of the creation in general.

Pos. 8. That which the word of God requires the intel­ligent and moral part of the world to seek, as their ultimate ind highest end, that we have reason to suppose is the last and for which God has made them ; and consequently by position fourth, the last end for which he has made the whole world A main difference between the intelligent and moral parts, and the rest of the world, lies in this, that the former are capable of knowing their Creator, and the end lor which he made them, and capable of actively com­plying with his design in their creation, and promoting i t • while other creatures cannot promote the design of their sreation, only passively and eventually. And seeing they are capable of knowing the end for which their author has made them, it is doubtless their duty to fell in with i t Iheu- wills ought to comply with the wi l l of the Creator in this respect, m mainly seeking the same, as their last end, which Ood mainly seeks as their last end. This must be the law ot nature and reason with respect to them. And we must suppose that God's revealed law, and the law of nature, agree ; and that his w i l l , as a lawgiver, must agree with his wi l l as a Creator. Therefore we justly infer, that the same thing which God's revealed law requires intell i ­gent creatures to seek, as their last and greatest end, that God their Creator had made their last end, and so the end of the creation of the world.

Pos. 9. We' may well suppose, that what is in Holy Scripture, stated as the main end of the goodness of the moral world—so that the respect and relation their good­ness has to that end, is what chiefly makes it valuable and desirable—IS God's ultimate end in the creation of the moral wor ld ; and so, by position the fourth, of the whole world. J-or the end of the goodness of a thing, is the end of the thing.

Pos. 10 . That which persons who are described in Scripture as approved saints, and set forth as examples of piety, sought as their last and highest end, in the instances ot their good and approved behaviour; that, we must sup­pose, was what they ought to seek as their last end : and consequently by the preceding (.osition, was the same with uod s last end in the creation of the world.

Pos.il. What appears by the word of God to be that

107 end, in the desires of which the souls of the best, and in their best frames, most naturally and directly exercise their goodness, and in expressing their desire of this end, they do most properly and directly express their respect to God • we may well suppose that end to be the chief md ultimate end of a spirit of piety and goodness, and Gods chief end in making the moral world, and so the whole world. For doubtless, the most direct tendency of a spirit of true ^ n e s s , m the best part of the moral worid, is to the chief end of goodness, ^nd so the chief end of the creation o f ^

res^.'''''^'^-A.'^".\"' ^ ' " ' ' ««» the spirit of the true respect and friendship to God be expressed bv way of desire, thim in desires of the same end which God himself t S . """^'^ ^^'^ them and JlZtr

P h f j ' ^ ' ^ . k S'"ce the Holy Scriptures teach us that Jesus Christ IS the Head of the moral worid, and especially of PH , n ^ r f ? f ' f i ' * ' ^ ° f G * ^ ' * s e r v a n t e ^ p p o ^ n t -ft\^c^^}^^ ^ ' " t * »"?els, and setfc?U, as the chief and most perfect pattern and example of good­ness ; we may well suppose, by the foregoing posiUons, that what he sought as his last end, was God's Isut end in the creation of the world. " " » lasi ena m

SECT. I I I . Particular texts of Scripture, that show that God's glor,/

IS an ultimate end of the creation. 1. W H A T God says m his word, naturally leads us to

suppose, that the way in which he makes himself his end m his work or works, which he does^br his own sake, is in makmg his glory his end.

Thus Isa. xlvi i i . 11 . « For my own sake, even for my own sake, w i l l I do i t . For how should my name be luted ; and I wi l l not give my glory to another." Which is as much as to say, I w i l l obtain my end ; I wi l l not f j re -go my glory ; another shall not taice this prize from me I t IS pretty evident here, that God's name and his ghru which seem to intend the same thing, as shall be observ6d more particulariy afterwards, are spoken of as his last end in the p^eat work mentioned; not as an inferior, subordi­nate end, subservient to the interest of others. The wordi are emphatical. The emphasis and repetition constrain us to understand, that what God does is ultimately for his o^n^soAe: For my own sake, even for my own sal:e w i l l I

So the words of the apostle, in Rom. x i . 36. naturally tead us to suppose, that the way in which all things are to God, IS in being/or his glory. « For of him, and through him, and to him are all things, to whom be glory for ever and ever. Amen." I n the preceding context, the apostle observes the marvellous disposals of divine wisdom, for causing all things to be to him, in their final issue and re­sult, as they axe from him at first, and governed by him His discourse shows how God contrived this and brought It to pass, by setting up the kingdom of Christ in the worfd ; leaving the Jews, and calling the Gentiles; includine what he would hereafter do in bringing in the Jews, with the fulness of the Gentiles; with the circumstances of these wonderful works, so as greatly to show his justice and his goodness, to magnify his grace, and manifest the sovereignty and freeness of i t , and the absolute depend­ence of all on him. And then, in the four last verses, he breaks out into a most pathetic exclamation, expressing his great admiration of the depth of divine wisdom, in the steps he takes for attaining his end, and causing all things to be to him : and finally, he expresses a joyful consent to Gods excellent design in all to glorify himself, in saving, " t o him be glory for ever;" as much as to say, a's afi things are so wonderfully oideredfor his gloru, so let him have the glory of al l , for evermore.

2. The glory of God is spoken of in Holy Scripture as the last end for which those parts of the moral worid that are good were made.

Thus in Isa. x l i i i . 6 ,7. « I w i l l say to the north. Give up, and to the south. Keep not back ; bring my sons from afa •, and my daughters fiom the ends of the earth, even every one that is called by my name; for I have created him for

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my glory, I have formed him, yea I have made him. Agam, I s a . Ix. 21 . « T h y people also shall be all righteous. They shall mherit the land for ever, the branch of mv plant-mg, the work of my hand, that I may be glorified'." A lso chap. Ixi . 3. « That they may be called trees of righteous­ness, the planting of the L o r d , that he might be glorified."

I n these places we see, that the glory of God is spoken of as the end of God's saints, the end for which he makes them, t. e. either gives them being, or gives them a being as ^ i n t s , or both. I t is said, that G o d has made and formed them to be his sons and daughters, for his own glory. That they are trees of his planting, the work of his Hands, as trees of righteousness, that he might be glorified. A n d I f we consider the words, especially as taken with the con­text in each of the places, i t wil l appear quite natural to suppose, that God's glory is here spoken ofonly as aJTend interior and subordinate to the happiness of God's people O n the contrary, they will appear rather as promises of fffiell ^^"'^ happy, that God therein might be

So is that in I s a . xliii . as we shall see plainly, i f we take the whole that is said from the beginning of the chapter, ''^'•' }~:7i ;i*holl.v a promise of a future, great, and

wonderful work of God's power and grace, delivering his people from all misery, and making them exceeding happy; and then the end of a l l , or the sum of God 's design in all I L f ^ T ' ° Slory. " I have redeemed „ m ' i L ^ T u l ^ " ^ ,t,h,ee by thy name, thou art m i n e . - I wi l l be with t h e e . - W h e n thou walkest through the fire, thou Shalt not be burnt, neither shall the flame kindle upon thee.—Ihou art precious and honourable in my sight. I wil l give men for thee, and people for thy life. Fear not I am with t h e e . - - I will brinV-ny sons fVom far, and my daughters from the ends of the earth ; every one that is called by my name : / w I have created him for my glory."

So I s a . Ix. 21 . T h e whole chapter is made up of iio-thing but proniises of fiiture, exceeding happiness to God 's c h u r c h ; but, for brevity's sake, let us take only the two preceding verses 19, 20. « The sun shall be no more thy

! h \ 1' "e 'ther for brightness shall the moon give ight un o thee: but the L o r d shall be unto thee an ever-

I* "* ' ^""^V^y thy glory. T h y sun shall no more go down neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the davs of thy mourning shall be ended. T h y people also shall be all righteous; they shall inherit the land for ever thI " / ^ " • ^ V f m v planting the work of my hands ; " and then the end of all is added, " that I might be glmkfied." A l l the precedmg promises are plainly mentioned ks so many parts, or constituents, of the great and exceeding happiness s u m o V h i f H " ' " ' ^''^Pf'^ g'ory is mentioned,'^L the sum of his design in this happiness.

I n like manner is the promise in chap. Ixi . 3. " T o an-point unto them that mourn in Zion, to give unto them nro "^i'^y mouniing, the garment of praise for the spirit of heaviness, that they mighi be called L T L J ' ^ / * T ! , " ? ' ' ; p , t ' ' e P 'a ' " i " K of the L o r d , th.,t he ^MnL^-^P^f The work of God promised to be effected, is plainly an accomplishmentof the joy , gladness, and happiness of God 's people, instead of their mourning and sorrow ; and the end in which God 's design in this work is obtained and summed up, is his glory This proves, by the seventh position, that God's glSiy il the end of the creation. o .7

The same thing may be argued from Jer. x i i i . 11. « F o r as a girdle cleaveth to the loins of a man, so have I caused to c eave unto me the vvhole house of Israel , and the whole house of Judah, saith the L o r d : that they might be unto me for a Peop e, and for a name, and for a praise, and for a glory: but they would not he;.r." l ^ a t is, God sought to make them to be his own holv people; o , as the apost e expresses it, his peculiar people zealots of good w o r k s l

hat so they might be a glory to him ; as girdles were used

S i g S j ^ S ' L n l r r ' " ^ " ' ^"'^ ^"'^ ^ ^ ^ S - ° f .JT^ T ^ ' ' ' °*' himself, as seeking a peculiar as 1 m°i-• ^T' ' ° he for his glory and U n o u ^ as a man that seeks an ornament and badge of honour fo^

• See ver. 9. a l » Lia. iu. 24. and xxii. 21. and xxui. 10. 2 Sam. xviii.

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«L^i°'^'J* u * ' " ? ' t° understand it merely of ; «^rdtnate end, as though God had no respect to h L s e

° / others. I f so, tVe compariso c ^ u l " " ' natural; for men are commonly wont t seek their t w n glory and honour in adorning themselves anddignifying themselves with badges of honour.

The samedoctrine seems to be taught, Eph. i. 5. « Havim predestinated us to the adoption of children by Jesus Chris unto himself, according to the good pleasure of his will, ^ the praise of the glory of his grace."-And the same ma be ai^ued fern Isa. xliv. 23. « For the Lord hath redeem ed Jacob he hath glorijud himself in Israel." And chap

/ i j " T " art my servant Jacob, in whom I will I, glorified." John XVI. 10 . " A n d all mine are thine, an

n"f. u f h " " f ' u"n ^ f^^ifi''^ them." 2 Thess. i 1 ?• 1 o « ^ ''T^ to be glorified in his saints." Ver 1 1 , 1 2 . Wherefore also we pray always for you, that ou God would count you worthy of his calling, and fulfil al the good pleasure of his goodness, and the work of faitt vvith power: that the name of our Lord Jesus may be glo rified in vou,and ye m him, according to the grace of Gor and our Lord Jesus Christ." 6 00c . J ' Jl ' i f S^'Rture speaks of God's glory, as his ultimaK end of the goodness of the moral part of the creation; an that end, in relation to which chieflv the value of their vir tue consists. '

As in Phil . i . 1 0 , 1 1 . « That ye mav approve things tha are excellent, that ye may be sincere, and without offence t i l l the day of Christ: being filled with the fruits of right¬eousness, which are by Jesus Christ, unto the glorylnc pra«e of God." Here the apostle shows how the fru^t^ 0 righteousness m them are valuable, and how they answe. their end VIZ. ,n being « by Jesus Christ to the ^aiseanc glory of God." John xv. 8. « Herein is my Fatlier glorl Jied, that ye bear much firuit." Signifying, that by thi< means it is that the great end of religioii is to be answered tlf^'J! n l - *P°'tle directs the Christians tc regulate all their religious performances with reference tc i i ^ ' i 2 " ^ f ' ^ ^ - . i - Z ^P^*"*' '«t him speak as th<

uvl n?an minister, let him'do it as 0 the ability which God giveth, that God in all things mar be jihrified: to whom be praise and dominion for eve and ever. Amen."

And , from time to time, embracing and practising true religion, and repenting of sin, and turning to holiness v expressed hy glorifying God, as though that were the sun^ and end of the whole matter. Rev. x i . 13. " And in the earthquake were slain of men seven thousand ; and the remnant were affi-ighted, and gave glory to the God o, ? n " r ' ^""ther angel fl", in the midst of heaven, having the everiasting gospel tc preach to them that dwell on the earth ; saying wfth Houc voice. Fear God, and give glory to him" As thougl this were the sum and end of t l a t virtue and religion which was the grand design of preaching the gospel, ever\ wherethrough the worid. Rev!^xvi. 9 " And r e S not to give him glory." Which is as much as to say, the, did not forsake their sms and turn lo true religion, tha God might receive that which is the great end he seeks, 11 the religic)n he requires of men. (See to the same pur pose, Psal. XXII. 21—23. Isa. Ixvi . 19 . xxiv. 15 . xxv 3 Jer. xni . 15, 16. Dan. v. 23. Rom. xv .5 , 6.)

And as the exercise of true religion and virtue in Chris­tians IS summarily expressed by their glorifying God, so when the good influence of this on others is spoken of i IS expressed in the same manner. Matt. v. 16 « Le your light so .shine before men, that others seeiro- voiir gooc works, may glonfy your Father which is in heaven ' 1 Fet 11.12. " Having your conversation honest among the Gentiles, that whereas they speak evil against you as evil­doers they may by your good works which they behold glorify God in the day of visitation."

That the ultimate end of moral goodness, or righteous­ness is answered in God's glory being attained, is st/n-p-serf in the objection which the apostle makes, or sunpose some wi l l make, Rom. i i i . 7. " For if the truth of God hat! more abounded through my lie unto his glory, whv am 1 judged as a sinner?" i . e. seeing the great endof righteous

U . Exod. xxviu a

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less is answered by m y s in , in God being g lor i f ied, w h y s m y sin condemned and punished? and w L is not m y nee equivalent to v i r tue ? ^ ^

A n d the glory o f G o d is spoken o f as that wherein con -usts the value and end o f part icular graces. A s o f faith. aom. IV. 2 0 . " H e staggered not at the promise o f G o d hrough unbe l e f : b u t was strong in feith, giving glw-u ^ God." P h i l . 11. 1 1 . « That evefy tongue ^hSuld c o S hat Jesus is the L o r d , to the glory of God the Father."

/Ll^r^nr^f- ^^.i " ^r^' ^ P'^y thee,gfor5. to Ae U>rd God of Israel, and make confession un to h i m . " ){ chanty. 2 Cor . v i i i . 1 9 . « W i t h this grace, w h i c h is a d -B i n i s t e r e d by us, to the glory of the same Lord, and ieclarat ion o f your ready mind.*^ Thanksg iv ing and praise L,uke v i i 1 8 . « There are no t found that returned to give 'My to God, save th is stranger." Psa l . 1. 2 3 . " Whoso )ffereth praise glorifeth me; and to h i m that ordereth us conversation ar ight , w i l l I show the salvat ion o f G o d " . o n c e m m g w h i c h last place may be observed, that God eems to say this to such as supposed, i n their religious lerformances, that the end of all religion was to glorify God They supposed they d i d this in the best manner, ' in offer-og a m u l t i t u d e o f sacri f ices; b u t G o d corrects their m i s -ake, and informs them, that th is grand end o f religion is lot attained this way, bu t in offering the more spiritual sa-Tifaces o f praise and a holy conversation.

I n fine, the words o f the apostle in 1 Cor . v i . 2 0 . are vorthy o f part icular notice. « Y e are not your o w n : for ye re bought w i t h a p r i c e : therefore glor i fy G o d i n your .ody and m your sp i r i t , wh ich are h i s . " Here , not on ly is lor i fy ing G o d spoken of, as what summar i l y comprehends he end o f re l ig ion, and o f Chr is t redeeming us ; bu t the postle urges, that inasmuch as we are not our o w n , we l ight not to act as i f we were our o w n , bu t as God 's • nd should not use the members o f our bodies, or facu l -les o f our souls, for ourselves, bu t for G o d , as mak ing im our end. A n d he expresses the way in wh ich we are

/• i " " " " mak ing l i is glory our end. therefore glorify God i n your body and in your sp i r i t ,

vhich are his. Here i t cannot be pretended, that though hristians are indeed required to make God 's glory their

nd ; yet it is bu t as a subordinate end, as subservient to neir o w n happiness ; for then, i n act ing chief ly and u l t i -l a t e l y for their ownselves, they w o u f d use themselves lore as their own than as G o d ' s ; wh ich is d i rect ly con --ary to the design o f the apostle's exhor tat ion, arid the rgument he is upon ; wh i ch is, that we should give our -e ves as i t were away /roTB ourselves to God, and use our -elves as hu, and not our own, act ing for his sake, and not ur own sokes. Thus i t is evident, by posit ion the n i n t h , keworii ".f^"*^ " ^t end for which he created

4. There are some things in the wo rd o f G o d wh ich jad us to suppose, that i t requires o f men that they shou ld esire and seek God 's g lo ry , as their highest and last end in vhat they do .

A s par t icu lar ly , f rom 1 Cor . x. 3 0 . « Whether therefore e eat or d r i n k , or whatsoever ve do , do a l l to the glory of jod A n d 1 Pet . iv . 1 1 . - " Tha t G o d i n a l l things rndy e glorified. A n d this may be argued, that Chr is t r ^ uires his fol lowers should desire and seek God 's glory i n -lejtrst place, and above all things else, f rom that prayer /hich he gave his disciples, as the pattern and ru le for the irection of his fol lowers in their prayers. The first et i t ion of wh ich is. Hallowed be thy name. W h i c h in : r ip ture language is the same w i th glorified be thv n a m e ; s IS manifest f rom Lev . x . 3 . Ezek. x xv i i i . 2 2 . arid many ther places. N o w our last and highest end is doubtless 'hat should be first i n our desires, and consequently first 1 our jorayers; and therefore, we may argue, that since -hrist directs that God's g lory shou ld be first i n our pray-rs, tf iat therefore this is our last end. Th is is fur ther con-rmed by the conclusion of the Lord 's prayer. For thine is 1e Icingdom, the power, and tlie glory. W h i c h , as i t stands 1 connexion w i t h the rest of the prayer, imp l ies , that we esire and ask al l the things ment ioned in each pet i t ion , ' i th a subord inat ion, and in subservience, to the domin ion net g lory of G o d ; in wh i ch a l l our desires u l t ima te ly J r m i n a t e , as their last end. God 's g lory and domin ion re the two first th ings ment ioned in the prayer, and are

O N P A R T I C U L A R T E X T S O F S C R I P T U R E . 1 0 9

the subject o f the first ha l f o f the p rayer ; and they are the two last things ment ioned i n the same prayer, i n i ts conclusion. God's g lory is the A l p h a and Omega in the ^^If^' ™ things we may argue, according to

^lat^n ^'^ " '^f*^ 5 . l-he g lory o f G o d appears, by the account riven i n

S d ^ n ^ t h ' . t ° h . t h a t event,'^5nU,e e i n e s t desires o?which" w o r l d I n n " 1 f ' ' « ^ ' y^y'^x^h, the best part o f the mora l D r e s s \ e i i , ^ f ? 'V^^'' A « ^ . / r « « « , C s t natura l ly ex ­press the direct tendency o f the spir i t o f t rue eoodness the v i r tuous and pious affections o f their h ^ r t t imp i l ^ f j r )K "^^^^^ bo ly apostles, f rom t ime to h , ^ ; h ^ f f i r ' . K ° ardent exercises o f their p ie ty , and vf^«^T°" '\ , " '^ 'u ' ^^"^}^ the Supreme Being. R o m x ^ . ? ^ ? „ ' ' r ^ ' ^ i « ' ' ' ' ^ ^ ° : ^ T ' ' " ' ^ ^ ^ " - A m e n . " Chap ,

r A on^y wise, be g lory , through Jesus Chr is t ,

Zr^t, t T Z l 9f h " t:'* gave h imse l f for o u ^ sins, that he m igh t del iver us f rom th s present ev i l wo r l d according to the w i l l o f G o d and ou r F ^ e r , illZmh^ fZl u i l T r " * * ever A m e n . " 2 T i m . i v . 1 8 . « A n d the L o r d shall del iver me f rom every ev i l w o r k , and w i l l p re­serve me to his heavenly k i ngdom : to w h o m be glory for

f n T h f K ' T K ^ ' ? . ? ' T ^ P ^ - " U n t o h i m b e g V m the church by Chr is t Jesus, throughout a l l ages, w o r l d whn° K! " '^r 2 ' - " Th rough Jesu7christ, to w h o m be glory for ever and ever. A m e n . " P h i l . i v . 2 0 A ^ o ^ " " " o B ^ " ^ " " ' • i ' ^ l b e r be glory for ever and ever. A m e n 2 Pet . i n . 1 8 . « T o h i m be glory bo th now and for ever A m e n . " J u d e 2 5 . " T o the on ly wise G o d our Saviour, be glory and ma)esty, domin ion and power, both now and ever. A m e n . " « e v . , 5 , 6 . « U n t o h /m that loved us, & c — t o h i m be g lory and domin ion for ever and ever. A m e n "

o f r l ^ f f J P " " * ^ ' * e sweet psalmist o f Is rae l , vented the ardent tendencies and desires o f his pious heart. 1 Ch ron . x v i . 2 8 , 2 9 . " G i ve un to the L o r d , ye k indreds o f the people, g ive un to the L o r d glory and s t reng th : give un to the L o r d the glory due un to his name. " vve have m u c h the same expressions again, Psa l . xx i x . 1, 2 . and Ix ix . 7 8 . See also, Psa l . l v i i . ^ 5 . I x x i i . 1 8 , 1 9 ! cxv . 1. So the whole church o f G o d through a l l parts o f the earth, Isa x l i i . 1 0 - 1 2 . I n l i ke manner the saints undangeU tn heaven express the piety o f their hearts. Rev

h l ^ ' cTi} ' ' " I " ' ' - Th is is the event that the hearts o f the seraphim especially exu l t i n , as appears bv Isa V I . 2 , 3 . A b o v e I t stood the se raph im—And one cried unto another, and said. H o l y , ho lv , holy is the L o r d o f hosts, PhrTt T^' his g f o r y . " So at the b i r th o f Chns t , L u k e 11. 1 4 . « GUny to G o d in the highest , " & c

I t IS manifest that these holy persons in earth and heaven m thus expressing their desires o f the glory o f G o d , have' respect to I t , not merely as a subordinate end , bu t as that wh i ch IS i n Itself valuable in the highest degree. I t w o u l d be absurd to say, that in these ardent exclamat ions, they are on ly g iv ing vent to their vehement benevolence to their

Jellow-creatures, And expressing their earnest desire that God might be glorified, that so his subjects may be made happy by that means. I t is evident, i t is not so m u c h their love, either to themselves, or their fel low-creatures, wh ich they express, as their exalted and supreme regard to the most h igh and in f in i te ly glor ious Be ing. W h e n the church says. Not unto us, not unto us, 0 Jehovah, but to thy name gtveghry, i t w o u l d be absurd to say, that she on ly desires that G o d may have g lory , as a necessary or convenient means o f their own advancement and fe l ic i ty . F r o m these things i t appears by the eleventh posi t ion, that God's eUn-u u the end of the creation. ^

6. The Scr ipture leads us to suppose, that Christ sought G o d s g lo ry , as his highest and last end.

J o h n v i i . 1 8 . " H e t h a t speaketho fh imse l f , seekethh isown glory ; bu t he that seeketh his g lory that sent h i m , the same IS t rue, and no unrighteousness is in h i m . " W h e n Chr is t says, he d id not seek his o w n g lory , we cannot reasonably understand h i m , that he had no regard to his o w n g lo ry , even the glory o f the human n a t u r e ; for the glorv o f that nature was part o f the reward promised h i m , and o f the j o y set before h i m . B u t we must understand h i m , that this was not his ultimate a i m ; i t was not the end that chiefly governed his c o n d u c t : and therefore, when in opposi t ion to th is , i n the latter part o f the sentence, he says, " B u t he

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that seeketh his glory that sent hira, the same is true," &c. I t IS natural from the antithesis to understand him, that this was his ultimate aim, his supreme governing end.

John x i i . 27, 28. « Now is my soul troubled, and what sliall t say ? Father, save me from this hour : but for this cause came I unto this hour. Father, glorify thy name " Chnst was now going to Jerusalem, and expected in a few days there to be crucified: and the prospect of his last suffenngs, i n this near approach, was very terrible to him. Under this distress of mind, he supports himself w i t h a prospect of what would be the consequence of his suffenngs, viz. God's glory. Now, i t is the end that sup­ports the agent m any difficult work that he undertakes and above all others, his vJiimate and supreme end : for this IS above all others valuable in his eyes; and so, suffi­cient to counterroil the difficulty of the means. That end, which IS in I t s e l f agreeable and sweet to him, and which ulUmately termmates his desires, is the centre of rest and support; and so must be the fountain and sum of all the de ight and comfort he has in his prospects, with respect to his work. Now Chnst has his soul straitened and dis­tressed w i t h a view of that which was infinitely the most dilbcult part of his work, and which was just at hand Now certainly, i f his mind seeks support in the conflict trom a v i e w of his end, it must most naturally repair to the higheit end, which is the proper fountain of all sup­port i n this case. We may well suppose, that when h ^ soul conflicts with the most extreme difficulties, i t would resort to the idea of his supreme and ultimate end, the fountain of all the support and comfort he has in the work.

Ihe same thing, Christ seeking the glory of God as his ultimate end, is manifest by what he says, when he comes yet nearer to the hour of his last sufferings, in that remark­able prayer, the last he ever made with his disciples on the evening before his crucifixion; wherein he expresses the sura of his aims and desires. His firet words are,

rather, the hour is come, glorify thy Son, that thy Son also may glonfy thee." As this is his first request, we may suppose I t to be his supreme request and desire, and what lie ultimately aimed at in a l l . I f we consider what follows to the end, all the rest that is said in the prayer, seems to be but an amplification of this great request.—On the whole, I think It is pretty manifest, that Jesus Christ sought the glory of God as his highest and last end ; and that therefore, by position twelfth, this was Gods last end m the creatwn of the world.

T. I t is manifest from Scripture, that God's glory is the last end of that great work of providence, the work o f redemption by Jesus Christ.

This is manifest fi-om what is just now observed, of its being the end ultimately sought by Jesus Christ the Re­deemer. And i f we further consider the texts mentioned in the proof of that, and take notice of the context, it w i l l be very evident, that i t was what Christ sought as his last end, m that great work which he came into the worid upon mz to procure redemption for his people. I t is manifest,' that Chnst professes m John v i i . 18. that he did not seek his own glory in what he did, but the glory of him that sent him. He means, i n the work of his ministry • the work he performed, and which he came into the worid to perform, which is the work of redemption. And with respect to that text, John x i i . 28. i t has been already observed, that Chnst comforts himself in the view of the extreme difficulty of his work, in the prospect of the highest ultimate, and most excellent end of that work, which he set his heart most upon, and delighted most in .

And i n the answer that the Father made him from heaven at that tme , in the latter part of the same verse, John x i i . 28. " I have both glorified i t , and wil l glorify it a<^in." The " h ^ r ' n ? f ' l ^ ! " ' i ^ i ' ' 9°^ his name i n wha Chnst had done, in the work he sent him upon : and would glonfy i t again, and to a greater degree, in what he should further do, and in the success thereof Christ shows that he understood i t thus, in what he savs upon i t , when the people took notice of i t , wondering at the voice; some raying, that i t thundered, others, that a n angel spake to him Chnst says, « This voice came not because of me, but for your sakes And then he says, (exulting in the prospect of this glonous end and success,) « Now is the judgment of this wor ld ; now is the prince of this world

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cast out ; and T, i f I be lift up bom the earth, w i l l drav all men unto me. ' I n the success of the same work c redemption, he places his own glory, as was observed be fore. John x i i . 23, 24. « The hour is come that the Son c man should be glorified. Verily, verily, I say unto you except a com of wheat fall into the ground; i t abidetl alone; but i f i t die, i t bringeth forth much fiiiit"

So it is manifest, that when he seeks his own and hi fathers glory, in that prayer, John xvii . he seeks i t as th end of that great work he came into the worid upon, anc which he is about to finish i n his death. What follow through the whole prayer, plainly shows this ; particular! the 4th and 5th verses. « I have glorified thee on earth • have finished the work which thou gavest me to do. Anc now, O Father, glorify thou me with thine own self." Hen It IS pretty plain, that declaring to his Father he had glori bed him on earth, and finished the work given him to do meant that he had finished the work which God gave hin to do fo?- this end, that he might be glorified. He had nov nnistied that foundation that he came into the worid to la-for his glory. He had laid a foundation for his Father' otjtaining his w i l l , and the utmost that he designed. B-which I t IS manifest, that God's glory was the utmost o his design, or his ultimate end i n this great work.

And It IS manifest, by John x i i i . 31, 32. that the glor' ot the Father, and his own glory, are what Christ exulte( u i , m the prospect of his approaching sufferings, when Ju das was gone out to betray him, as the end his heart wa mainlv set upon,and supremely delighted in. "Therefore when he was gone out, Jesus said. Now is the Son of mai glorified, and God is glorified in him. I f God be gloritiec in him, God shall also glorify him in himself, and shal straightway glorify h im."

That the glory of God is the highest and last end of th, work of redemption, is confirmed by the song of the an gels at Christ's birth. Luke i i . 14. « Glory to God in th. highest, and on earth peace, and good wi l l toward men ' I t must be supposed that they knew what was God's las end in sending Christ into the wor id : and that in thei rejoicing on the occasion, their minds would most reioic m that which was most valuable and glorious in i t ; wThicl must consist m its relation to that which was its chief an( ultimate end. And we may further suppose, that the thin Which chiefly engaged their minds was most glorious an< joyful in the affair; and would be first in that song whicl was to express the sentiments of their minds, and exulta tion of their hearts.

The glory of the Father and the Son is spoken of as th. end of the work of redemption, in Phil . i i . 6—11. (ver much in the same manner as in John x i i . 23, 28. and xii i 31 , 32, and xvii. 1 4, 5.) « Who being m the form o Uod,—made himself of no reputation, and took upon hin the form of a servant, and was made in the likeness o men: and being found in fashion as a man, he humble( himself, and became obedient unto death, even the deat) of the cross : wherefore God also hath highly exalted hiiD and given him a name, &c. that at the name of Jesus ever knee should bow,—and every tongue confess, that Jesus i the Lord, to the glory of God the Father." So God' glory, or the praise of his glory, is spoken of as the end c the work of redemption, in Eph. i . 3, &c. « Blessed be th God and Father of our Lord Jesus Christ, who hat! blessed us with all spiritual blessings in heavenly places ii Chnst: according as he hath chosen us in him. Havin predestinated us to the adoption of children, to the prais of the gloty of his grace." And in the continuanc ot the same discourse, conceraing the redemption of Christ of alf ^ ""'^^ ^"^ mentioned as the great eri(

Several things belonging to that great redemption, ar mentioned in the following verses: Such as God's crea wisdom in I t , ver. 8. The clearness of light grante through Chnst, ver. 9. God's gathering together in one all things in heaven and earth in Christ, ver. 10. God' giving the Christians that were first converted to the Chris tian faith from among the Jews, an interest in this grea redemption, ver. 11. Then the great end is added, ver 12

That we shou d be to the praise of his glory, wli, first trusted in Chnst." And then is mentioned the be stowing of the same great salvation on the Gentiles, in it

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S E C T . I I I .

beginninjr or first fruits in the world, and in completine i t

S , f t ! 7 ^ L . " ^Sain. « I n whom ye also trust­ed, after that ye heard the word of truth, the gospel of .your salvation: I n whom also, after that ye believ^ were sealed w.th Ae holy spirit of promise, which ,^'tl^e earnest of our mheritance, until the redemption of the purchased possession, unto the praue of his elorv" 2CoT?v f ^ ' " ? ^ expressed much in the same m a n n ^ i n 2 Cor. IV. 14, 1 5 . - " He which raised up the Lord Jesus, shall raise us up also bv Jesus, and shaft present us with ne^Jl°'-l}u^ sakes, that the abundance

f l ^ l f o j o ^ c r ^ ' the thanksgiving of many, redound The same'is spoken of as the end of the work of re­

demption in the Old Testament, Psal. Ixxix. 9. " Help us, O God of our salvation,/o,- the glory of thy n^me: deliver us and purge away our sins, for thy name^s sake." »o in the prophecies of the redemption of Jesus Christ H ^ l ' " - 23. " S i n g , O ye heavens; for the L O R D hath done i t : shout, ye lower parts of the earth : break forth into singing, ye mountains: ( ) forest, and every tree tliere-

L O R D hath redeemed Jacob, and elorified W / / - ,n Israe l ! " Thus the works of creation are ^ r "^^T^ V^'^ «f 'he same end, by

I f U t T P * ' ? ' P.^P'^' •J'at the angels rejo cea at when Christ was born. See also Isa. x lv i i i 10 ,11 . and

»nT''"/.K'^1*^^?*' ' i " ^ ' Slory of God is the ultimate end of the work of redemption; which is the chief work of providence towards the moral world, as is abundantly manifest from Scripture. For the whole universe is out in subjection to Jesus Christ; all heaven and earth, angels and men, are subject to him, as executing this office • and " i " * Tl " u ^ ^ ' ^ '^ '•'^t 'ha' a" 'hings may be or-

/ ^™'^u ^"bseryience to the great designs of his redemption. A l l power, as he says, is given to him, in heaven and in earth that he may give eternal life to as many as the Father has given h i m ; and he is exalted far above all pnncipality and power, and might and dominion, and made head over all things to the church. The angels are put m subjection to him, that he may employ thenf all as mmistering spirits, for the good of them that shall be the heire of salvation : and all things are so governed by their Redeemer, that all things are theirs, whether things pre­sent or things to come : and all God's works of providence in the moral government of the world, which we have an account of in scripture history, or that are foretold in scripture prophecy, are evidently subordinate to the great purposes and endsof this great work. And besides, the work of redemption is that, by which good men are, as it were brought into being, as good men, or as restored to holiness and happiness. The work of redemption is a new crea­tion, according to Scripture, whereby men are brought into a new existence, or are made new creatures.

From these things it follows, according to the 5th, 6th and 7th positions, th^i the glory of God is the last end of the creatum of the world. •' . 8. The Scripture leads us to suppose that God's glory is his last end m his moral government of the world in general. This has been already shown concerning several things that belong to God's moral government of the r>!Jlf <• u f."' '<>"'ariy in the work of redemption, the ^hi u h's dispensations m his moral government of the world. And I have also observed i t , with respect to the duty which God requires of the subjects of his moral government in requiring them to seek his glory as their last end. And this is actually the hust end of the moral goodness required of them, the end which gives their moral goodness Its chief value. And also, that i t is what tha person which God has set at the head of the moral worid

^hinU ,h , ^ ^ ' " ' T ' ' h a t ' t is the chief end for which that part of the moral world which are good are made, or have their existence as good. wiZZ ^""rfr * * ' " t r ^ ' 'he end of the estalv hshment of the public w,n-sh,p and ordinances of God

P A R T I C U L A R T E X T S OF S C R I P T U R E . I l l spoken of as the end of God's promises of rewards, and of their fulfilment. 2 Cor. i . 20. « For all the promises o f God in him are yea, and m him Amen, to the eloru of (rod by us." And this is spoken of as the end oftheexfr. ^tion of God's threatenings, in the punishment of sin nJ ' j r ' ' - 2°'.21» 22, 23. " And the Lord said, I have pardoned according to thy word. But , as truly as I live all the earth shall be filled with the glory of JehovS," VhJZW^^'':^ is evidently here spol^n i(, a s Z T ^ o •Tp~fo» '^^1^' ^ his highest and ultimate end, which w £ a„H* ''""''^ H ° f ; hut must take plac^ even^ whIteUr l ^ : ; f 7 *~"«^!f P*«* of his' dominiod^ Whatever became of men. And whatever abatements might be made as to judgments deserved ; and w h S tZ^l ^ " " ^ ' ^ ^ ' h e course of God's p r S f n g s from compassion to sinners; yet the a t t a i n i n g T c ^ l ?^ory was an end which, being ultimate and supreme aTthV!^nTnTrj; ' '* ' ' °* '"^ P'''*'^- This is s , X n of fhiiw„ u executing judgments on his enemies in T^Lufl^-r^>l\ ^ '^•"Set me honour h ^ ^ c . * * r ^ ' r ^ ^ "P**" Pharaoh, and upon all f n ' K ^ . ? - T^ '^ ' ' - 22- " Thus saith t h r L o r d God Behold I am against thee, O Zidon, and I wiU be fc^fh ' "r 'hey ^hall know that I am the Lord, when I shall have executed judgments in " Y . ? l l f t f ^ "^r^ti So Ezek. xxxix. 13. «>.oif i L P^P'^ °f 'he land shall bury them ; and i t saith the Lord God." And this is spoken ofas the end both of the executions of wrath, and "in the glorious exer-' cises of mercy, in the misery and happiness of a n X r worid. Rom. ix . 22 23. « What i f G J , willing to si ow

K..;.,»° J j ' , T ^ " , "P lo me mountain, and bring wood, and build the houses and I wi l l take p le iure m i t , and I wi l l be glorijird, saith the Lord:' This is

his wrath, and make his power known, endured with much i n K f h""^' ^ T ^ ' f ^ "^ 'h to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore p r e p a ^ unto glory." And this IS spoken ofas the end of the da> o f judgment, which is the time appointed for the highestex-ercises of God s authonty as moral Governor of t h i world • and IS as i t were the day of the consummation of God's moral povernment, with respect to all his subjects in heaven, earth, and hell. 2 Thess. i . 9 , 1 0 . « Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power; when he shall come to 6c ^/ori/?erf in his saints, and to be admired in all them that believe.' Then his glory shall be obtained, with resp^t both to saints and sinners - F r o m these things it is manife i , n f , . ^ I T " ' 'h?'God's glory is the ultimate end ot the creation of the world. fh!,',li " F ^ ' l ' ^ ' T heen already observed, that the glory of God is spoken of in Scripture as the las end of many of his works: and i t is plain that this is in fact the result of the works of God's c^ommon providence and of the creation of the world. Let us take t o d ' s glory in what sen.se soever consistent with its being a go<^ at­tained by any work of God, certainly i t is the consequence of these works: and besides, i t is expressly so spoken of m scripture. "

"This is implied in the eighth psalm, wherein are cele­brated the works of creation : the heavens, the work of God s fingers; the moon and the stars, onlained by him • and man, made a little lower than the angels, &c. The u M l i ^ f r ^ ^^l?' Lo«J'how excellent is thy name m all the earth! who hast set thy glory above the heavens " or upon the heavens. By name Snd glory, very much the ' h ^ f . l ^ ' " ^ ' f T ' l * ^ * \ ^ ^ ^ ' ^ manfother ~ s , as shall be par icularly shown afterwards. The psalm con­cludes as I t began. " O Lord, our Lord, how exceHem "s thy name in all the earth !" So, in the 148th psalm, after a particular mention of most of the works of creation enumerating them in order, the psalmist says, ver. 1 3 ' is ^ . P I I P ™ . ' ' ] ? " " / ' * ' " ""^ his name alone And in h . ' i o ' l f h ^ ' ^ ' ' ^ T ^ ^ h and the heaven." And ,n the 104th psalm, after a very particular, orderly, and magnificent representation of God's works of creation and common providence, i t is said in the 31st verse,« The glory of the Lord shall endure for ever: the Lord shall rejoice in his works " Here God's glory is spoken S al the grand result and blessed consequence, on account of which he re,oices m these works. Ani this is one thing doubtless

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112 GOD'S C H I E F E N D I N C R E A T I O N . implied in the song of the seraphim, Isa. v i . 3. " Holy, holv

i y . t h e Lord of hosts, the whole earth is ful l of his glory." The glory of God, in being the result and consequence of

«iose works of providence that have been mentioned, is in fact the consequence of the creation. The good attained in the use of a thing, made for use, is the result of the making of that thing; as signifying the time of day, when actually attained by the use of a watch, is the consequence of mak­ing the watch. So i t is apparent, that the glofy of God is actually the result and consequence of the creation of the world. And from what has been already observed, i t ap­pears, that I t IS what God seeks as good, valuable, and ex­cellent m I tself . And I presume none w i l l pretend, that there is any thing peculiar in the nature of the case ren­dering It a thing valuable in some of the instances wherein It takes place, and not in others : or that the glory of God, d e s i i : ^ r * / " / * ^ " * = ' God's works, is an exceedTng desirable effect of some of them ; but of others, a worthies!

H«i«KV^"*'^f*1\^'^^*='- G°< ' therefore must be a fcflt' - f '"^^'^ consequence of the work of creation, ainrv „ / V V ^ - "^"'feft? hy position the third, that ^he glory of God is an ultimate end in the creation of the

C H A P . I L

SECT. I V . Pbces of Scripture that lead m to suppose, that God created

f/"'' f Tf' 1" ix^fi^tions known; and that he made it for his praise.

1. H E R E I shall first take notice of some passages of Scnpture that speak of God's name as being tSe obSct of his regard, and the regard of his virtuous and holy intel l i ­gent creatures, much in the same manner as has been ob¬served of Gods glory.

God's TMme is, in l ike manner, spoken of as the end of his acts of goodness towards the good part of the moral world, and of his works of mercy and salvation towards his people. As 1 Sam. x i i . 22. « The Lord wi l l not for­sake his people,/or his great name's sake." Psal. xxi i i 3

He restoreth my soul, he leadeth me in the paths of righteousness, for his names sake." Psal. xxxi 3 « For {^ynumessake lead me, and guide me." Psal.' cix. 21 .

But do thou for me, -for thy name's sake." The for­giveness of sm m particular, is often spoken of as being li,H?^h f / " " ' ! * * •^''hn i i . 12. " I write unto you, little children, because your sins are forgiven you for AM names sake." Psal. xxv. 11. « For thy name's i k e , O J ^ r d , pardon inine iniquity, for i t is great." Psal. Ixxix L " . P '"'U^A?'^ of our saU'Jon, for the gl^y of thy name; and deliver us, and purge away our sins, /<ir thy name's sake." Jer. xiv. 7. « 0 Lord, though C iniquities testify against us, do thou it for thy name's sake."

1 hese things seem to show, that the stdvation of Christ nf t ' f ? ' ^ * ^ ' ^ ' " S in the way of ^n\^t^Tf\'''^'°™^ the forgiveness of sin , and that help, deliverance, and salvation; that is consequent therein, is for God's name. And here i t is ob! servable, that those two great temporal salvations of God's people the redemption from Egypt, and that from Baby­lon, often represented as figures and similitudes of the re­demption of Chnst, are fi^quently spoken of as teing wrought for Gods name's sake. ^

Thus that great work of God, in delivering his people f r o m ^ n ^ , and conducting them to Canaan 2 SarrTvii 23. And what one nation in the earth is like thy people' r H i ^ ' ^ ' i f ' " " ' i ' 9°^,^^^^ to redeem for a S l e to himself and to make him a name." Psal. cvi 8 " Nevertheless he saved them fo,- his name's soke" Isa

" ^^^u^^ "Sht h a X f M^ses, w' th A f„£/^ ""f' 'h« waters before them, t. maZ hvnself an everlasting name." I n the 20th chap, of EzekieT God, rehearsing the various parts of this wonderful work

?er 9 14 2 9 T '^U ^^'"^ 'he heathen," as ,n ver. 9, 14, 22 (See also Josh. vu. 8,9. Dan. ix. 15.) vlviH 'o 'he Bahyloni^h captivity. Isa. v l r J : I defer.nine anger. *or mine own sake, even for mine own sake, wil l I do it •

21 2 2 9^ . h ^ ""^ ' ^ " " ' ^ polluted?" I n Ezek. xxxvi . inJ T L o I the reason I S given for God's mercy in restor-« f t W ^ ^ T . ^^r "* .^ had pity for my holy name. Thus I s i l l K f'^' ^ T '^^^ O house of Israel, b u t / o r myjioly name's sake ; - A n d I wi l l sanctify my great name, which was profaned among the heathen ' And chap, xxxix. 25. "Therefore, thus saith the Loi^i God, now wi l l I bring again the captivity of Jacob, and

"P?",'*'^ whole house of Israel, and wiU be ^f^/w ' "^ ' i " ' ^ T l - P'^y^' that God would D?n Ix i g^"** mercy/or AM own sake.

When God, from time to time, speaks of showing mercy and exercising goodness, and promoting his peoplVs hap-' pmess for his names sake, we cannot understand it as of a merely subordinate end. How absurd would i t be to say, that he promotes their happiness for his name's sake i ^ h ^ 1° ' that his name may be exalted only for their sakes, as a means of promoting their nc^JJ'lf '^' especially when such expressions as thise are used, For mine own sake, even for mine own sake wi l l « N « t V ' 1 should my name be polluted?" and ^ o t for your sakes do I this, but for my holy name's

. h i ^ " ' . ' ' represented as though God's people had ake ' r ^ T ' G°'*'^ Pu^°P'«' Gid'sVame's

m i / h . K T ^ redeeming or purchasmg them, that they might be his people,/or his name, implies this. As in thTt passage mentioned before, 2 Sam. v i i . 23. « Thy peopfe l^}' ' ' h^m God went to redeem for a people to himself and <o make him a rmme." So God m a k i ^ them a peop e for his name, is implied in Jer. x i i i . 11 . « For as the S unto m i ih 'he loins of a man, so have I caused to cTJat unto me the whole house of Israel, & c . - t h a t they may be unto me for a people, and for a name." Acts xv.' 14 r ! " ? f ° ° hath declared how God at the first did visit die Gentiles to take out of them a people for his name." .J^x ^.P^l'en of as the end of the virtue, religion, and holy behaviour of the saints. Rom. i . 5. " By whom T\!L k-Tu '^'^eived p e e and apostleship, for obedience To the feith among all nations for his name." Matt , xix 29 " Every one that forsaketh houses, or brethren, & c . _ r o r my names sake, shall receive an hundred fold, and shairin­herit everiasting l i fe ." 3 John 7. « Becaus^, that Z Z ««;«e*«,/^e,theyw^^ Kev. 11. 3. And hast borne, and hast patience, and for my name's sake hast laboured and hast not fainted." th^ u J I J • -^"-y express their desire of this, and the,r.;oy in i t , m ihe same manner as in the glory

T,^ 26- " Let thy name be magnified for ever." Psal. xxvi. i . « l n Judah is God known his name is great in Israel." Psal. cxlviii . 13. « L ^ hem l l n ^ h - " t ' * * ^ f*"'^ ' his name alone is exceU

mn, I r Z' ^ endureth for ever, and thy me­morial throughout all generations." Isa. x . i . 4 « Declare is 'exalted. '^"""^ " " ^ t his nanTe

of ^Kii^'H""!^^'^,^™.?'?^^' the wicked, are spoken of as being > r the sake of his name, in like manner Z for h s glory. Exod IX . 16. " A n d in very deed, for this cause have I raised thee up, for to show in thee my power ! . K " i5"^ """ '^ he declared throughout all the f,nn^- P K ^ ' ^ K " - " And showedst signs and wonders n£? I ^h^'^oh, and on all his servants, and on all the people of his l and ; for thou knewedst that they dealt

thTs"diy.^ '" '* '• ' ^ ' ' "^ ' ' " " t And this is spoken of as a consequence of the works of

creation, m like manner as God's i ' W Psal viii 1 " O hf."; L T " f ' ^ ' ^ " ' * ' "'y T"^ in all the earth! who hast set thy glory above tT.e heavens." And then, at the conclusion of the observations on the works of creation, the psalm ends t h u ^ ver. 9. " O Lord our Lord, howTellt M thy name in all the eaith !" So Psal. cxlviii . 13 afte a particular mention of the various works of creation, is evcell^t "^T^l nameof the Lord, for his name alone and the heaven." " ' ^ ' * " ' h ' ^ g'ory ,s above the earth

2. So we find the manifestation of God'spc/fcr^icmi, his

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greatness, and excellency is spoken of very much in the same manner as God s glory.

There are several scriptures which would lead us to suppose this to be the great thing that God sought of the moral world, and the end aimed at in moral agents, wherein they are to be active in answering their end. This seems implied in that argument God's people sometimes made use of, in deprecating a state of death and destruction : that, in such a slate, they cannot know, or make known, the glorious excellency of God. Psal. Ixxxviii . 18, 19. u r • loving-kindness be declared in the grave, or

thy faithfulness in destruction? Shall thy wonders be known in the dark, and thy righteousness "in the land of forgetfulness ?" So Psal. xxx. 9. Isa. xxxviii . 1 8 , 1 9 . The argument seems to be this : Why should we perish t and how shall thine end, for which thou hast made us, be ob­tained in a state of destruction, in which thy glory cannot be known or declared ? J " J

This is the end of the good part of the moral world, or the end of God s people in the same manner as the glorv of God. Isa. xhii 21 "Th is people have I formed for myself, they shall show forth my praise." 1 Pet. i i 9 " B u t ye are a chosen generation; a royal priesthood, an holy nation, a peculiar people, that ye'should show forth the p-aisesof /wm who hath called you out of darkness into marvellous light.

A n d this seems to be represented as the thing wherein the value, the proper fruit and end of their virtue appears Isa. Ix. 6. speaking of the conversion of the Gentile nations to true religion, "They shall come and show forth the pratses of the Lord . " Isa. Ixvi. 19. " I w i l l send unto the nations and to the isles afar off, that have not „ . „ .. JJJJJ heard my fame, neither have seen my glory; and they shall declare my g^ry among the Gentiles.'L-To which we may add, the proper tendency and rest of true virtue, and holy dispositions. 1 Chron. xvi i . 8. " M a k e known his deed's among the people." Verse 23, 24. "Show forth from day heathen'''"^ salvation. Declare his glory among the

"This seems to be spoken of as a great end of the acts of God s moral government; particularly, the great judgments he executes for sm. Exod. ix. 16. " A n d in very deed, for this cause have I raised thee up, to show in thee my povJer • and that my name might be declared throughout all the earth Dan. iv 17. "This matter is by the decree of the watchers, &c. To the intent, that the living may know that the Most High ruleth in the kingdom of men, and giveth It to whomsoever he w i l l ; and setteth up over i t the basest of men." But places to this purpose are too numerous to be particularly recited. See them in the margin.f

This is also a great end of God's works of favour and mercy to his people. 2 Kings xix. 19. " N o w , therefore, O JLord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Ijyrd God,eyen thou only." 1 Rings vi i i . 59 , 60.—"T. hat he maintain the (Ause of his servant, and the cause of his people Israel, at all times, as the matter shall require, that all the people of the earth may know that the Lord IS God, and that there is none else." See other pas­sages to the same purpose referred to in the margin.t

This IS spoken of as the end of the eternal damnation of the wicked, and also the eternal happiness of the righteous. Rom. IX. 22, 23. " What i f God, wifting to show his wrath, and rnake his power known,endured with much long-suffer­ing the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels o'mercy, which he hath afore prepared unto glory ?"

This IS spoken of, from time to time, as a great end of ihe miracUs which God wrought. (See Exod. v i i . 17. and vii i . 10. and X. 2. Deut. xxix. 6. 6. Ezek. xxiv. 17.) And of the ordmances he has established. Exod. xxix 44 45 46. « And I wi l l sanctify also both Aaron and his sons, to minister to me in the priests' office. And I wi l l dwell

7 ^ ^ i f l J ' ^ J d - J f „' ' " " i i - 'aisa-iYv. 3 . ' L k . vi. 9 u SI i ?• '"^ " • '2. and xii. 15.16, 20. and xH », 14, 2 1 ^ . and xiv. R and xv. 7. and xxi. 5. and xxii 16. aiid xxv 7 11 17

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among the cliiUlreii of Israel, and wi l l be their God. And they sliail know that 1 am the Lord their God " &c Chap. XXXI. 13. " Verily, my sabbaths shall ve keep; for It IS a sign between me and you, throughout vour genera­tions ; that ye may know that I am the Lord that doth ^nctifv you." We have again almost the same words. Ezek. XX. 12. and ver. 20.

This was a great end of the redemption out of Eevpt Lft i t ! ; A " he saved them for his S ' s (Zt'u\lv ' 2 ^ ' • T * ' "'*^'"V /«>"'«• be known." ^ J E'cod. VII. 5. and Deut. iv. 34, 35.) And also of ?4 ^fl ^''V^t Babylonish captivity. Ezek. xx. »Tir ^ ' ^ ' ' i the people, and wil l gather you out of the countries whither ye are'sc^tter-

\ bring you into the wilderness of the people; and there I w i l l plead with you, as 1 plelded with your fathers in the wilderness of the land of i L v p t . - A n d 1 wi l l bring you into the bond of the covenant And I bring you ... „ . ^;„vf.m.u. l^na l wil l puije out the ^heh,--And ye shall know that lam the Urd Verse 42 " And ye shall know (hot I am the

V ' 7. !! . *j " ^P",? ' " t ° the land of Israel." Verse 44. And ye shall know that lam the L>rd, when I have wrought with you Jbr my name's sake." (See also chap, xxvui. 25, 26. and xxxvi. 11. and xxxvii. 6. 13.)

I h i s IS also declared to be a great end of the work of redemption by Jesus Christ: both of its purchase, and its application. Rom. i i i . 25 ,26 . « Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness.—To declare, I say, at this time, his h i f i ^ T L ^ - ' that he might be just , and the justifier of him that believeth in Jesus." Eph. i i . 4—7. " B u t God who ,s rich III mercy, &c. That he might show the exceeding ric/ies of his grace, in his kindness towards us throueh Jesus Christ.^ Chap. i i i . 8, 9, 10. « To preach among tlie Gentiles the unsearchable riches of Christ, and to make all men see, what is the fellowship of that mystery which from the beginning of the worid, hath been hid in Cod. who created all things by Jesus Christ: To the intent that now unto the principalities and powers in heavenly places, mi-rht be known ly the church the manifold wisdom of GoS" Psal XXII. 21, 22. " Save me from the lion's mouth / will declare thy name unto my brethren ; in the midst of the congregation wi l l 1 praise thee." (Compared with l ieb . I I . 12 and John xvi i . 26.) Isa. Ixiv. 4. » O that thou wouldest rend the heavens—<o ,nake thy name known to tinne adversaries."

And i t is pronounced to be the end of that great, actual salvation, which should follow Christ's purch^e of salva­tion, both among Jews and Gentiles. Isa. xlix. 22, 23

1 wi l l l i ft up my hand to the Gentiles,—and they shall bring thy sons in their arms—and kings shall be thy nurs­ing-fathers—and thou Shalt know that I am the Lord " I

This appears to be the end of God's fwnwon providence;. Job XXXVII. 6 , 7 . " l o r he saith to the snow. Be thou on the earth. Likewise to the small rain, and to the great rain of his strength. He sealeth up the hand of every man, that all men may know his work." And of the day of judo, ment, that grand consummation of God's moral government of the worid, and the day for bringing all things to their de­signed ultimate issue. I t i$ called,« The day of the reve­lation of the righteous judgment of God." 'Ram. i i . 5.

And the declaration, or openly manifestitig of God's ex-cdlency, IS spoken of as the actual, happy consequence and eflect of the work of creation. Psal. xix. 1, &c. " The havens declare the glory of God, and the firmament show-eth his handy-work. Day unto day uttereth speech, night unto night showeth knowledge.—In them hath he placed .a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his race,' &c.

3. I n like manner, there are many scriptures that speak of God s P R A I S E , in many of the forementioned respects, just in the same manner as of his name and glory.

This is spoken of as the end of the very bang of God's

x x x a 15. and xxxUL 29. and xxxv. 4.12,15. and xxxviii. 23. and xxxix..6,7.

o . ' f " ^ - " ; . T «''<' * i " 22. and xvi. 12. 1 Kings viii. 4it. and xx. 28 Psal ciL 21 Ezek xxiiL 49. and xxiv. 21. and xxv. 5. M d xxxv. " a n d x « i x 2 a

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people, in the same manner as before, Jer. xiii 11 " For as the gii-dle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord : that thev

^ory " ^ " " ^ - '" " ^""^ ^ I t is spoken of as the end of the moral world Matt

XX. 1 6 . " Out of the rnouth of babes and sucklings hast thou perfa:ted praise." That is, so hast thou in thy soyere.gnty and wisdom ordered i t , that thou shouldest obtain the great end for which intelligent creatures are made, more especially from some of them that are in them-PsaT.%i,KT,'20 ' ^""^ " " ' ^ insufficient. (Compare

And the 'same thing that was observed before concern­ing ^e making known God's excellency, may also be ob­served concerning God's praise. That i t is made use of as f L t ^ I . " ^ ^t^'e of destruction; that, i n

such a state, this end cannot be answered, in such a man­ner as seems to imply I t s being an nltimale end, for wTiich t^pd had made man Psal. Ixxxvii i . 10 . " Shall the dead an e and pra^. thee Shall thy loving-kindness be declared m the grave T-Shal l thy wonders be known in the dark Psal. XXX. 9. « What profit is there in mv blood ? When I go down to the pit, shall the dust praise thee? Shall i t de-ckre thy truth ? Psal. cxv. 1 7 , 1 8 . « The dead ,,r„«c not the Lord, neither any that go down into silence: but we wi l l bless the Lord from this time forth and for evermore. Praise ye the Lord." Isa. xxxviii . 1 8 , 1 9 . " For the grave rzinnot praise thee, death cannot celebrate thee : thev that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee." And God's praise is spoken of as the end^of the vitue of God's people, i n like

fruits of nghteousness which are by Jesus Christ to the praise arul glory of God."

God's praise is the end of the work of redemption. I n Eph. 1 where that work in its various pkrts is particularly insisted on, and set forth in its exceeding glory, this is mentioned, from time to time, as the great end of a l l , that

t should be « to the praise of hh glory." As in ver. 6 , 12, 14 . By which vve may doubtle.ss understand much the same thinsr with what in Phi l . i . 11 . is expressed, " his praise and glory. Agreeably to this, Jacob's fourth son from vvhom the great Redeemer was to proceed, by the special direction of God's providence, was called P R A I S E Ihis happy consequence, and glorious end of that great redemption, Messiah, one of his posterity, was to work

I n the Old Testament this praise is spoken of as the end of the forgiveness of God's people, and their salvation, in tlie same manner as God's name and glorv. Isa. xlvii i 9, 10, 11 . " l o r my name's sake wi l l Idefer mineanger,

^" ^ r^'"^ '" thee, that I cut thee not on, behold I have refined thee-for mine own sake, even for mine own sake wi l l I do i t ; for how should my name be polluted ? and my glory wil l I not give to another " Jer. xxxin. 8, 9. " And I wi l l cleanse them fi-om all their ' " " i u » ' y - a n d I wi l l pardon all their iniquities. And honour" ""e a name of joy, a praise and an

And that the holy part of the moral world express de­sires of this, and delight in i t , as the end which holy principles in them tend to, reach after, and rest in , in their highest exercises-just in the same manner as the glory of ( 7 0 d , is abundantly manifest. I t would be endless to enumerate particular places wherein this appears; wherein the saints declare this, by expressing their earnest desires of God s praise; calling on all nations, and all beings in heaven and earth, to praise him ; in a rapturous manner calling on one another, crving " Hallelujah ; praise ye the Lord, praise him for ever." Expressing their resolutions to praise him as ong as they live through all generations, and for ever; declanng how good, how pleasant and comely the p/cise of God IS, &c. And i t is manifest, that God's prai.%e is the desirable and glorious consequence and effect of all the works of creation, by such places as these. Psal. cxlv. 5 - 1 0 . and cxlviii . throughout, and ciii . 1 9 -

C H A I - . I I .

S E C T . V .

Places of Sa-ipture from whence it may be argued, that communication of good to the cre/itur^, was one thing Which God had m view, as an ultimate end of the creation of the world. '

1. A C C O R D I N G to the Scripture, communicating eood to the creatures is what is in itself pleasing to God! And this IS not merely subordmately agreeable, and esteemed valuable on account of its relation to a further end, as it IS m executing justice in punishing the sins of men; but What God IS inclined to on its own account, and what he delights in simply and ultimately. For though God is sometimes in Scnpture spoken of as taking pleasure in punishing men's sins, Deut. xxvii i . 6 3 . " The Lord wi l l rejoice over you, to destroy you." Ezek. v. 1 3 . " Then •shall mine anger be accomplished, and I wi l l cause my fury to rest upon them, and I w i l l be comforted." Yet Ood IS often spoken of as exercising goodness and show­ing merey, vvith delight, in a manner quite different, and opposite to that of his executing wrath. For the latter is spoken of as what God proceeds to with backwardness and reluctance; the misery of the creature being not agreeable to him on its own account. Neh. ix. 17 . " T h o u art a God ready to pardon, gracious and merciful, slow to anger, and of gi-eat kindness." Psal. c i i i . 8. « The Lord IS merciful and gracious, slow to anger, and plenteous in merey. Psal. cxlv. 8. " The Loit l is gracious and full of compassion, slow to anger, and of great mercy." We . o"^.*^,'? *'™°^t the same words, Jonah iv. 2. Mic . vii 18. Who IS a God like unto thee, that pardoneth iniqui y, & c . - H e retameth not his anger for ever, because he dehghteth in mercy." Ezek. xv i i i . 3 2 . " I have no pleasure in the death of him that dieth, saith the Lord ( K ) d ; wherefore turn yourselves, and live ye." Lam. i i i 3 3 . " He doth not afflict willingly, nor grieve the children of men. Ezek. xxxi i i . 11 . " A s I live, saith the Lord Ood, 1 have no pleasure in the death of the wicke.1, but that the wicked turn from his vray and l ive : turn ye, turn ye from your evil ways; for why wil l ye die, O house of Israel! 2 Pet. l i i 9 . " N o t wil l ing that any should perish, but that all should come to repentance."

2. 'The work of redemption wrought out bv Jesus Christ, IS spoken of m such a manner as, being fi-om the grace and love of God to men, does not well consist with his seeking a communication of good to them, only subordi-natetu. Such expressions as that in John i i i . 16. carry another idea. " God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him; should not fierish, but have everlasting life." And 1 John iv. 9, 10 . I n this was manifested the love of God towards us because that God sent his only-begotten Son into the' world, that we might live through him. Herein is love • not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." So Eph. i i . 4.

But God who is rich in mercy, for his great love where­with he loved us," &c. But i f indeed this was only from a regard to a. further end, entirely diverse from ourgood ; then ail the love is trulyterminated in that, its ultimate object, and therein is his love manifested, strictly and pro-perl y speaking, and not in that he loved us, or exercised such high regard tovvards us. For i f our good be not at all regarded ultimately, but only subordinately, then our good or interest is, m itself considered, nothing in God's regard. ^

The Scripture every where represents i t , as though the great things Christ did and suffered, were in the most direct and proper sense from exceeding Iwe to us. Thus the apostle Paul represents the matter. Gal. i i . 2 0 . « Who loved me, and gave himself for me." Eph. v. 2 5 .

Husbands love your wives, even as Christ loved the church, and gave himself for i t . " And Christ himself, Johii XVII. 19. « For their sakes I sanctify myself." And the scripture represents Christ as resting in the salvation and glory of his people, when obtained as in what he ultimately sought, as having therein reached the goal, obtained the prize he aimed at, enjoying the travail of his soul in which he is satisfied, as the" recompence of his labours and extreme agonies, Isa. l i i i . 10, 11 . " When

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h l c i ^ n soul an offering for sin, he shall see T o u"^ l^y* ' ^ " ' l 'he pleasure of the Lord shall prosper m h.s hand. He shall see of the t r a -vai of his soul, and shall be satisfied ; by his knowledge shall my righteous servantjustify many, for he shall bear their iniquities." He sees the travail of his soul, in seeing his seed, the children brought forth as the result of his travail. This implies, that Christ has his delight, mo.n truly and properly, in obtaining the salvation of his church, not merely as a means, but as what he rejoices and is satisfied in , most directly and properly. This is proved by those scriptures which represent him as re­joicing in his obtaining this fruit of his labour and pur­chase, as the bridegroom, when he obtains his bride, Isa. u" ; , u the bridegroom rejoices over the bride, so

shall thy God rejoice over thee." And how emphatical and strong to the purpose, are the expressions in Zeph. i i i . 17. I h e Lord thv God in the midst of thee is mighty : he wil l save, he wil l rejoice over thee with j o y ; he wi l l rest in his ove, he wi l l rejoice over thee with sineine " The same thing may be argued from Prov. v i i i . 30, 31

Then was I by him as one brought up with h i m : and I was daily his delight, rejoicing always before him • re­joicing in the habitable part of his earth, and my delights r i f w ' l f °^ ^"'^ f^""* 'hose places, fha speak of the saints as God's portion, his jewels and peeu-l ' ^ ' 00 , o ' ' ^ D ^ are abundantly confirmed, John XII. 23—32. But the particular consideration of what I T f X ^ i L u 'he present purpose, in that passage of Scripture, may be referred to the next section.

3. The communications of divine goodness, particularly forgiveness of sm and salvation, are spoken of, from time to time as being for God s goodness' sake, and for his mer­cies sake, just in the same manner as they are spoken of as being for God s ruimes sake, in the places observed be­fore. Psal. XXV. 7. « Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness' sake, O Lord . " I n the 11th verse, the psalmist says, " For thy name's sake, V pardon mine iniquity." Neh. ix . 31. " Never-theless,./or thy great mercies sake, thou hast not utterly consumed them, nor forsaken them; for thou art a wa cious and a merciful God." Psal. v i . 4. " R e t u r n f o Lord, deliver my soul : O save me for thy mercUs sckc " Psal. xxxi. 16. " M a k e thy face to shine upon thy ser­vant: save m e / o r thy mercies' sake.'' Psal. xliv. 26

Anse for our help; redeem us for thy mercies' sake'' And here it may be observed, after what a remarkable manner God speaks of his love to the children of Israel in the wilderness, as though his love were for love's sake and his goodness were its own end and motive. Deut v i i ' 7, 8. "The Lord did not set his love upon you, nor choose vou, because ye were more in number than any people, for ye were the fewest of all people: but because t/iTj^rd loved you.

4. That the government of the world in all its parts, is Jor the good of such as are to be the eternal subjects of Oods goodness, is implied in what the Scripture teaches us of Christ being set at God's right hand, made king of angels and men; set at the head of the universe, having all power given him in heaven and earth, to that end that he may promote their happiness; being made head over all things to the church, and having the government of the whole creation for their good.* Christ mentions i t , Mark II. 28. as the reason why the Son of man is made Lord of the sabbath, because « the sabbath was made for man " And i f so, we may in like manner argue, that aU things vvere made for man, because the Son of man is made L ^ d oj all things.

5. p a t God uses the whole creation, in his government of I t , for the good of his people, is most elegantly repre­sented in Deut. xxxi i i . 26. "There is none like unto the Ood of Jeshurun, who rideth upon the heaven." The whole universe is a machine, or chariot, which God hath made for his own use, as is represented in Ezekiel's vision. 00 o « ^ ® * o ' ^ heaven, where he sits and governs, Ezek. i . I I , 26—28. The inferior part of the creation, this visible universe, subject to such continual changes and revolu-

• Eph. i . 20-23. John xvu. 2l Matt. xl. 27. and K v u i . 18.19. John i i i 3. I 2

ll.'> t jons , are the w h e e l s o f tlie c i i a n o t . G o d ' s p r o v i d e n c e i n the c o n s t a n t r e v o l u t i o n s , a l t e r a t i o n s , a n d s u c c e s s i v e e v e n t s IS represented b y the m o t i o n o f the w h e e l s o f the c h a r i o t ' by the s p i r i t o f h i m w h o s i t s o n h i s throne on the h e a v e n s ' or above the firmament. M o s e s te l l s u s for w h o s e s a k e i t i s , that G o d m o v e s the w h e e l s o f this c h a r i o t , or r i d e s i n U, s ,u ,„ , „ h e a v e n l y s e a t ; a n d to whal e n d h e

^2^S7li^i ^ '^ ^ P P - ' ^ * ^ -V i n I t .

a K o Ihf^ J'^'^S^^ents o n the w i c k e d i n t h i s w o r l d , a n d a l s o their e t e r n a l d a m n a t i o n i n the w o r l d to c o m e are s p o k e n of as b e i n g for the happiness of God's pe72 So are h i s j u d g m e n t s o n t h e m i n t h i s w b r l d l s a . ~ ' 3 4 " F o r I a m the L o r d thy G o d , the H o l v O n e o f I s r a e l thy forZe- k ' ^ ^ S r ^H^'y E t h i o p i a I n d S e b a tor thee . S i n c e t h o u h a s t been p r e c i o u s i n m y s i g h t , t h o u ha been h o n o u r a b l e , a n d I h a v e l o v e d th4 ;Terefore w i l l I g ive m e n for thee , a n d p e o p l e for thy l i f e . " So t h e w o r k s o f God's v i n d i c t i v e j u s t i c e a n d w r a t h a r e s p o k e n ? 7 o ^ ' f °1 "'^'''^ i° h i s p e o p l e , P s a l . c x x x v i . l o , 15,

T i i > ' ^ " * ^ ' ' ' " ' h e i r e t e r n a l d a m n a t i o n i n anothei^ w o r l d . R o m . , x 2 2 2 3 . " W h a t i f G o d , w i l l i n g to s h o w h i . w r a t h a n d m a k e h i s p o w e r k n o w n , e n d u r e d w i t h m u c h

i n / T f T " ^ - ^ u ^ ^^ ' f^ ' ' . ^ - ^ ' h fi"ed to d e s t r u c t i o n : a n d that he m i g h t m a k e k n o w n the r i c h e s o f h i s g l o r v o n the v e s s e l s of m e r c y , w h i c h h e h a d afore p r e p a r e d u n t o g l o r y . H e r e it i s e v i d e n t the las t v e r s e c o m e s i n , i n c o n -dp. r?.,Tnn 'he . ' ^ "•^Soing a s g i v i n g another r e a s o n o f the d e s t r u c t i o n of the v v i c k e d , viz. s/iowing the riches of his glory on the vessels of mercy: higher d^^rees of their g l o r y a n d h a p p i n e s s , i n a r e h s h o f t h e i r o w n enjoym^-nts , a n d a f t o w f n g ' t h e m ° ^ ^ ' ^ ^ ^ '^'^^ g r a c e i n b e -

. r J ; ' ° f ^ " . ^ ' G°*^'* goodness to t h e m w h o are to be the e ternal s u b j e c t s o f h i s g o o d n e s s , is the e n d o f the c r e a t i o n ; s i n c e the w h o l e c r e a t i o n , i n a l l i ts parts i s s p o k e n o f a s T H E I R S . 1 C o r . i i i , 2 2 , 2 3 . "Allthings are yours, w h e t h e r P a u l , or A p o l l o s , or C e p h a s , or the w o r l d , or m e , or d e a t h , o r t h i n g s p r e s e n t , or th ings to c o m e , a/l areyours. T h e t e r m s a r e v e r y u n i v e r s a l ; a n d b o t h w o r k s ot c r e a t i o n a n d p r o v i d e n c e a r e m e n t i o n e d ; a n d it i s m a n i ­festly the d e s i g n o f the a p o s t l e to be u n d e r s t o o d o f e v e r y w o r k of G o d w h a t s o e v e r . N o w , h o w c a n w e u n d e r s t a n d this a n y o t h e r w i s e , t h a n that a l l th ings a r e for their b e n e f i t ;

o A M A "'^^^ " ^ e s a l l for their g o o d ? 8 . A l l G o d ' s w o r k s , both o f c r e a t i o n a n d p r o v i d e n c e , a i e

represented as w o r k s o f goodness « r mercy to h i s people ; as i n the 1 3 6 t h p s a l m . H i s w o n d e r f u l w o r k s in geniral. v e r . 4. l o him w h o a l o n e d o t h gieat w o n d e r s ; for h i s m e r c y e n d u r e t h for e v e r . " T h e w o r k s o f aeation i n a l l i t s )arts . V e r . 5 - 9 . " T o h i m that b y w i s d o m m a d e the

h e a v e n s ; for his m e r c y e n d u r e t h for e v e r . T o h i m that s t r e t c h e d o u t the e a r t h a b o v e the w a t e r s ; for h i s m e r c y e n d u r e t h for e v e r . T o h i m that m a d e great l i g h t s ; for h i s m e r c y e n d u r e t h for e v e r . T h e s u n to r u l e by d a y ; for h i s m e r c y e n d u r e t h for e v e r . T h e m o o n a n d s tars to r u l e b y n i g h t ; for h i s m e r c y e n d u r e t h for e v e r . " A n d G o d ' s work 's of providence, m the f o l l o w i n g part o f the p s a l m .

9. T h a t e x p r e s s i o n i n the b l e s s e d s e n t e n c e p r o n o u n c e d on the r i g h t e o u s at the d a y o f j u d g m e n t , " I n h e r i t the k i n g ­d o m prepared for you from the f o u n d a t i o n o f the w o r l d , " s e e m s to h o l d forth t h u s m u c h , that the fruits o f God's goodness to t h e m , w a s h i s e n d i n c r e a t i n g the w o r l d , and in h i s p r o v i d e n t i a l d i s p o s a l s : that G o d i n a l l h i s w o r k s i n l a y i n g the f o u n d a t i o n o f the w o r l d , a n d ever s i n c e the f o u n d a t i o n o f i t , had b e e n p r e p a r i n g t h i s k i n g d o m a n d g l o r y for t h e m . ^ •'

10. A g r e e a b l e to t h i s , the good of men is s p o k e n o f as a n u l t i m a t e e n d o f the virtue of the moral viorld. R o m . x i i i 8, 9, 10. " H e that loveth a n o t h e r h a t h f u l f i l l e d the l a w tor t h i s , T h o u s h a l t n o t c o m m i t a d u l t e r y . T h o u s h a l t n o t Kill , & c . — A n d i f there be a n y other c o m m a n d m e n t , it is hriefly c o m p r e h e n d e d i n this s a y i n g , ' I T i o u s h a l t l o v e t h v

. -- -— ~.~ ,^.„^,^YX i„ uiic woru, even in this, Thou shalt love thy neighbour as thyself." Jam. i i . 8

I f ye fulfil the royal law, according to the scripture.

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116 GOD'S C H I E F E N D I N C R E A T I O N .

J e l l " " * ' ' " ' ^ ' Offi % neighbour as thyself, ihou shall do

I f the good of the creature be one end of GoA in all he does ; and in all he requires moral agents to do ; an end by which they should regulate all their conduct ; these things may be easily explained : but otherwise, i t seems dif­ficult to be accounted for, that the Holv Ghost should thus

CH.4P. I I ,

_ „ „ . „ ™ 1 , . ^ i i v / , _ , V J 1 1 U 3 1 3IIUU1U IIIUS express himself. The Scripture represents it to be the spirit of all true saints, to prefer the welfare of CJod's people to their chief joy. ITiis was the spirit of Moses and the pro­phets of old : the good of tJod's church was an end by which they regulated all their conduct. And so it was with the api^tlts. 2 Cor.iv. 15 . « For all \.hmg% are for your sakes." i , ^ ' "• ^ endured all things for ihe elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory." And the Scriptures represent i t , as though every Christian should, in all he does, be em­ployed for the good of the church, as each particular mem­ber IS employed for the good of the body ; Hom. x i i . 4 , 5 , &c. Eph. I V . 15 , 16 . 1 Cor. x i i . 12 , 2 5 , &c. To this end the Scripture teaches us, the angels are continualiv em­ployed, Heb. 1 .14 .

SECT. V I . Wherein is considered what is meant by the glory of God

and the name of God in Scripture', when sphken of as God s end in his works.

H A V I N G thus considered, what are spokeij of in the Holy S>onptures,as theenrfs which God had ultimately in view in the creation of the worid, I now proceed particulariv to inquire what they are, and how the terms are to be understood ' A J u ' hegm with the phrase, the GLORY OF G O D — And here I might observe, that it is sometimes used to sig­nify the second person in the Trinity ; but it is not neces­sary, at this time, to prove it from particular passages of Scripture. Omitting this, I proceed to observe some things concerning the Hebrew word (TO3 ) which is most com­monly used in the Old Testament, where we have the word ghry in the English Bible. The root i t comes trom, IS either the verb, ( T O ) which signifies to be heavy or make heavj-^ or from the adjective (inn) which signifies Imivy or weighty. These, as seems pretty manifest, are the primary signification of these words, though they have also other meanings, which seem to be derivative The noun (-013) signifies gravity, heaviness, neatness, and abundance. Of very many (ilaces it w i l l be sufficient to specify a few. Prov. xxvii. 3. 2 Sam. xiv. 2 6 . 1 Kings X I I . 11 . Psal. xxxviii . 4. I.sa. xxx. 2 7 . And as the weight Of bodies arises from two things, den-ity and magnitude ; so we hnd the word used to signify dense, Exod. xix. 16 (Taa pv nubesgravU, Vulg. densissima,) a denize cloud; and is very often used for great. Isa. xxxii. 2. (Jen. v. 9. 1

" i - A 2 I^'"gs v i . 14 . and xvi i i . 17 . Isa. xxxvi . 2. &c. Ihe Hebrew word (T123) which is commonly translated

glory, IS used in such a manner as might be expected from this signification of the words from whence it comes Sometimes it is used to signify what is internal, inherent, or in the postes'<ion of the person: and sometimes for emanation, exhibition, or communication of this internal glory : and sometimes for the knowledge, or sense of these in those to whom the exhibition or communication is T j \ ' expression of this knowledge, sense, or effect. And here I would note, that agreeable to the use of this word m the Old Testament, is the Greek word (iufa) in the New. For as the word ( -PM) is generally translated by the just mentioned Greek word (60(a) in the Septuaginl • so I t IS apparent, that this word is designed to be used to signify the sarw thing in the New Testament with the other in the Old. This might be abundantly proved, by com­paring particular places of the Old Testament; but pro­bably I t wi l l not be denied. I therefore proceed particu­larly to consider these words, with regard to their use in bcripture, in each of the fore-mentioned ways.

I « l i 5 r 1 Chron. xvi. 24. Esth. i. 4. Job xxix. 20 Psal xix

»i. -a . ana xvi. ZT. and xxiv. 30. Lake ix. 31, 32. John i. 14.%incl i i I I . and

,,,} • Tlie word glory denotes sometimes what is internal W hen the word is used to signify what is within, or in the possession of the subject, it very commonly signifies ex¬cellency, d ignity, or worthiness of regard. This, according to the Hebrew idum, is, as i t were, the weight of a thing, as that by which it is heavy; as lo be fight, is lo be worthless, without value, contemptible. Numb, xxi 5 'u- . /^^' .hread." 1 Sam. xvi i i . 2 3 . « Seemeth it a lieht

thing. Judg. I X . 4. " Ught persons," e. worthless, vain, vile persons. So Zeph. i i i . 4 . To set light by is to de-spi.se, 2 Sam. xix. 4 3 . Belshazzar's vileness in the sight of God, IS represented by his being Tekel, weighed in the balances and found light, Dan. v. 2 7 . And as the weight of a thing arises from its magnitude, and its specific gravity conjiinclly ; so the word glny is very commonly used to signify ihe excellency of a person or a thing, as consisting either in greatness, or in beauty, or in both conjunctly ; as wi l l abundantly appear by considering the places referred to in the margin.*

Sometimes that internal, great and excellent good, which IS called glory, is rather in possession, than inherent. Any one may be called heavy, that possesses an abundance-and he that is empty and destitute, may be called lisht Ihus we find riches are sometimes called glory. S e n '

^^u- >/ v'"^/**^ that which was our fathtrs^hath he gotten all this glory." Esth v. 1 1 . « Haman told them of the i ' /o;y of lits riches." Psal. xl ix. 16 , 17 . " B e not afraid when one is made rich, when the glory of hii house IS increased. For when he dieth, he s^all cairv nothing away, his glory shall not descend after h im. " Nab. ii 9

lake ye the spoil of silver, take the spoil of gold - for furnitire"'*'"^ pleasant

And it is often put for a great height of prosperity, and fulness of good m general. Gen. xiv. 13. " Y o u shill tell my father of all nry glory in Egypt." Job xix. 9. " He hath stripped me of my glory." Isa. x. 3. " Where wi l l you leave your glory.'' Ver. 16 . "Therefore shall the Lord of hosts send ainong his fat ones leanness, and under his ff/,;r3^ shall he kindle a burning, like the bumine of a fire. Isa xvi i . 3 , 4 . "The kingdom shall cease from Damascus, and the remnant of Syria; they shall be as theiilory of the children of Israel. And in that day, it shall come to pass, that the g/ory of Jacob shall be made thin, and the fatness of his flesh shall be made lean " I f / " ' ^ ' ^ v ^ u ' ' . , * " 'he glory of Kedar shall fail.'" Jsa 1x1. 6. " Y e shall eat the riches of the Gentiles, and 1 o u^S^'^ *hall ye boast yourselves." Chap. Ixvi. 11, 12 . "That ye may milk out, and be delighted with the abundance of her^/o / -y.—I w i l l extend peace to her, like a river, and the glory of the Gentiles like a flowing stream. Hos ix 11 . " As for Ephraim, their glory shall fly away as a bird." Matt. iv. 8. "Showeth him all the kingdoms of the worid, and the gU>ry of them." Luke XXIV. 2 6 . "Ought not Christ to have suffered these things and to enter into his glory?" John xvii . 2 2 . " A n d tlie gUiry which thou gavest me, have I given them." Rom V. 2 . " A n d rejoice in hope of the glory of God." Chan' v i i i . 18 . "The sufferings of this present time, are not worthy to be compared with the glory which shall be re-v e a l ^ m us " (gee also chap. if. 7, 10 . and iii . 2 3 . and

\ i '!• "The hidden wisdom which God ordained before the worid, unto our gUtry." 2 Cor iv 17. " Worketh out for us a far more exceeding 'and eternal weight of y?fory." Eph. i . 18 . " A n d whi t the riches of ^ e glory of his inheritance in the saints." 1 Pet

" S-' ["^sinueh as ye are made partakers of

Christ s sufferings ; that when his glory shall be revealed, ye may be glad also with exceeding jov . " Chap, i 8

Ye reioice, with joy unspeakable and ful l of glory " t .. 2 J he word ghry is used in Scripture often to express the exhibition, emanation, or communication of the inlemal glorv Hence i t often signifies an eff-ulgence, or shining brightness, by an emanation of beams of light. ITius the bnghtness of the sun, and moon, and stars,'is called their

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glory, m 1 Cor. xv 4 1 . But in particular, the word is verv often thus used, when applied to God and Christ. As in Ezek 1. 2 8 " A s the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord . " And chap. x. 4. " Tlien the glory of the Lord went up from the cherub, and stood over the threshold of the house, and the house was filled with the cloiid, and the court was fiill of the brightness of the Lord s glory." Isa. v i . 1, 2 , 3 . " I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim—And one cried to another and said. Holy, holy, holy is the Lord of hosts, the yyhole eai;th is full of his glon/." Compared with .John xi i . 4 1 . "These things said Esaias, when he saw his gloru and spake of h i m " Ezek. x l i i i . 2. « A n d belioia the glory of the (>od of Israel came from the way of the east. And the earth shiued with his glory." Isa xxiv 2 3 . « Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount ^ion,and m Jerusalem, and before his ancients ^ / o n W y " Isa. Ix. 1, 2. "Ar i se , shine, for thy light is come, and the glory ot the Lord is risen upon thee. For behold the darkness shal cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and h\% glory shall be seen upon thee." Together with verse 1 9 . " T h e sun shall be no more thy light by day, neither for brightness shall the moon give fight unto ^theef but the Lord shal be unto thee an everlasting Hght, and thy Ciod thy gbry." Luke i i . 9. " The glory of Uie Lord shoneround about them.' Acts xxu. 11 . " And when I could not .see for the glory of that light." I n 2 Cor. i i i . 7. The shining of Moses s face is called Ihe glory of his countenance. And to this Christ's glory is compared, verse 18 . " But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from gloru to glory. And so chap. iv. 4 . " Lest theligfit of the glori­ous gospel of Christ, who is the image of God, should shine unto them." Ver. 6. « For God, who commanded the light to shine out of darkness, hath shined in our hearts, o give the ight of the knowledge of the^forj , of God in

the face of Jesus Christ." Heb. i . 3 . " Who is the hrinht-ness of his glory." The apostle Peter, speaking of that emanation of exceeding brightness, from the bright cloud that overshadowed the disciples in the mount of trans-hguration, and of the shining of Christ's face at that time says, 2 Pet. i . 17 . « For he received from God the Fathe^ honour and glory, when there came such a voice to him from the excellent glory. This is my beloved Son, in whom I am well pleased." Rev. xvi i i . 1. " Another angel came down fi-om heaven, having great power, and the earth urns I'Ehtened with his glory." Rev. xxi . 1 1 . " Having the glory ot Ood, and her light was like unto a stone most precious, like a jasper stone, clear as crystal." Ver. 2 3 . " And the city had no need of the sun nor of the moon to shine in I t ; for the glory of God did lighten i t . " See the word for a visible effulgence or emanation of light in the places to be seen in the margin.* *

The word glory, as applied to God or Christ, sometimes evidently signifies the communications of God's fulness and means much the same thing with God's abundant good­ness and grace. So Eph. i i i . 1 6 . « That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." The expres­sion, "According to the riches of his glory," is apparent­ly equivalent to that in the same epistle, cJiai). i . 7. " Ac­cording to the riches of his grace." And chap. i i . 7.

Ihe exceeding riches of his grace in his kindness towards us, through Christ Jesus." I n like manner is the word glory used m Phi l . iv. 19 . « But my God shall supply all your need, according to his riches in glory, by Christ 'Je­sus. And Rom. ix. 2 3 . " And that he might make known tile riches of lus glory, on the vessels of his mercy." I n

' 4 [ ' t 5 , ^ d ^ t ^ . « ^ « v ^ n ' ' « ' ^ - ^- ^

iiended lows, 1 apostle

117

this and the foregoing verse, the apostle speaks of God's making known two things, his great wrath, and his rich grace. The former on the vessels of wrath, ver. 2 2 . "The latter, which he calls the riches ofhutgloty, on the ves.sels of mercy, ver. 2 3 . So when Moses savs,'" I beseech thee show me thy glory;" God granting his request, makes answer, « 1 wil l make all nxy goodness to pass before thee." Exod. xxxii i . 18 , 19.+

What we find in .fohn x i i . 23—32. is worthy of parti­cular notice in this place. The words and be'haviour of

/ V \ ' - ? [ T ^^"^ ^ere an account, argue two things. (1 . ) I hat the happiness and salvation of men, was an

end that Christ ultimately aimed at in his labours and suf­ferings. The very same things which were observed before (chapter second, section third,) conceming God's glor-y are in the same manner observable, conceming the salvation of m « i . Christ, in the near approach of the most extreme difhculties which attended his undertaking, comforts him­self in a certain prospect of obtaining the glory of God as his great end. And at the same time, and exactly in the same manner, is the salvation of men mentioned, as the end of these great labours and sufferings, which satisfied his soul in the prospect of undergoing them. (Compare the 23rd and 24th verses; and also the 28th and 29th verses ; ver. 31 and 3 2 . )

(2.) The glory of God, and the emanations and fruits of his grace in man's salvation, are so spoken of by Christ on this occasion in just the same manner, that i t would be quite unnatural to understand him as tipeaking of two dis­tinct things. Such is the connexion, that what he says of the latter, must most naturally be understood as exegeticat of the former, l i e first speaks of his own glory, and the glory of his Father, as the great end that sboiild be ob­tained by what he was about to suflTer; and then explains and amplifies this, in what he expresses of the salvation of men that shall be obtained by i t . Thus, in the 23d verse he says, « Tlie hour is come that the Son of man should be glorified." And in what next follows, he evidently shows how he was to be glorified, or wherein his glory con­sisted : « Verily, verily, I say unto you, except a com of wheat fall into the ground, and die, it abideth alone; but i f It die. It bringeth forth much frui t . " As much fruit is the glory of the seed, so is the multitude of redeemed ones, which should spring from his death, his glory, t So concerning the glory of his Father, in the 27th and follow­ing verses. « Now is my soul troubled, and what shall I say ? Father, save me from this hour! But for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glori-

fed If, and will glorifi/ it again." I n an assurance of this, which this voice declared, Christ was greatly comfortedi and his soul even exulted under the view of his approach­ing sufferings. And what this glory was, in which Christ's soul was so comforted on this occasion, his own words plainly show. When the people said, i t thundered; and others said, an angel spake to h i m ; then Christ tells them what this voice meant. Ver. 30—32. " Jesus answered and said. This voice came not because of me, but for your sakes. Now is the judgment of this wor id ; now shall the wince of this worid be cast out. And I , i f I be lifted up rom the earth, w i l l draw all men unto me." By this be­

haviour and the.se speeches of our Redeemer, it appears, that the expressions of divine grace, in the sanctihcation and happiness of the redeemed, are especially that gli>ry of his, and his Father, which was the joy that was set before him, for which he endured the cross, and despised" the shame: and that this glory especially was the end of the travail of his soul, in obtaining which end he was satisfied (Isa. l i i i . 10, 11.)

This is agreeable to what has been just observed, of God's glory being so often represented by an effulgence, or emanation, or communication of light, from a luminary or fountain of light. What can so naturally and aptly repre-prayeth for. And he calls bis mereu there his alerv. as elsewhere he doth, as being Oxe most eminent excellency In Ciod.—That in Rom ix 22 23. compared, is observable. In the 22d verse, where the apostle sp^ab of God s making known the power of his wrath, saith he. God willma to thou ku wrath, ajtd mulct hit power known. Bat in verse 3d. when he comes to speak of meroy, he saith, TAo* Ae might make known the riehee

ryontheveuelt of mercy." . may be remembered what was before observed of the ehureh

comes to speak of merey, he saith, TAo* of hit glory on the veueu of mercy." ,

; Here may be remembered what was before observe beini; so often spoken of as the glory and fulness bf Christ.

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sent tlie emanation of the internal glory of God ; or tlie flowing forth and abundant communication of that infinite fulness of good that is in (Jod .' Light is very often in Scripture put for comfort, joy , happiness, and for good in general.*

3. Again, the word plory, as applied to God in Scripture, imp les the view or knowledge of God's excellency. The exhibition of glory is to the view of beholders. The mani­festation of glory, the emanation or effulgence of brightness has relation to the eye. Light or brightness is a quality that has relation to the S f w e of seeing; we see the luminary by Its hght^ And knowledge, is often expressed in Scripture l)y light. -The word glory very often m Scripture signifies or implies, honour, as any one mav soon .see by casting his eve on a concordance.f But honour implies the knmvTedse of the dignity and excellency of him who hath the honour • and this IS often more especially signified bv the word ^' / . .n/wheti applied to Cod. Num. xiv. 21. " But as truly as I live, all the earth shall be filled with the glory of the Lord v.. e. AH the inhabitants of the earth shall sec the manifestations I w,Il make of my perfect holiness and hatred of sin, and so of mv infinite excellence. This appears by the context. So Ezek. xxxix. 21,22,23 " A n d 1 wi l l set my glory among the heathen, and all the heathen fall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall W that I am the Lord their God. And the heathen shall know lha.t the house of Israel went into captivity for their iniquity. And it is manifest in many places, where we read of God glorifying himself, or of his being glonfied that one thing, directly intended, is making hlown his divine greatness and excellency. "

4. Again,^/o,;y, as the word is used in Scripture, often signihes or implies praise. This appears from what was observed before, that glory very i / , en signifies honour, which IS much the same thing with praise, w z . high esteem and the expression of it in words and actions. And it is manifest thai the words glory and praise, are often used as equivalent expressions in Scripture. Psal. I . 23. " Whoso offeieth praise, (ilorifieth me." Psal. xxi i . 23. « Ye that feax the Xord, praise him ; all ye seed of Israel, g/on/y

nor my praise, to graven images." Ver. 12. " Let them pve glory umo the W , and declare his praise in the islands.; Isa. xlvin. 9 - 1 1 . " For my „«„,e's^sake wil I F„r^.?'r ^""^'^ ior my praise wi l l I refrain for thee . -For mine tnvn snke wi l l 1 do i t ; for 1 w i l l not give my tn^Tf ^''J ' " T l ' - t they mightlbe for a (ihry Eph. i . C. " To the praise of the glory of his f r T h p \''- 'he pra^e'of his glory^" V . l " W h i l ^iTu 'T ^PPT."' 'y equivalent to this, Phi l . i . 1 ] . Cru^' oT' ^ ' " I f "'e praise and glory of God. 2 Cor. ,v. 15. " That the abundant grace might & ' '^""^^' ' " ' "^ of many, redound Jthe gZy of

I t is manifest the praise of God, as the phrase is used in Scrpture implies the high esteem and love of tlie heart exaltmg thoughts of Go<r, and complacence ir his exce^ lence and perfection. This is manifest to every one ac-E n ' I t T ' * ' " ^ " " P * " " - ' f ='"y need satls-fect on, they may, among mnumerable other places winch might be mentioned, turn to those in the margin.t as is manifpJJ r ''^"'^'"^his perfections, as IS manifest by Psal. xxxii i . 2. " Rejoice in the Lord, O ye righteous, for praise is comely for the upright." Other passages to the same purpose, see in the margin.S How often do we read of slvging praise / But sin!ing\s coZ Tul a"/"pression of ;qv. I t is called, making a jZZ

fuuX ' ^ ; , „ T ; : " t 'W & ' ' f t 5 „ ^ ? ' ° ' ' ? 2 ' ' ' > ' ? ' ' " " - ' e earth i ,

1 Psal cxlv. I . - I 2 . and xxxiv. 1.2,3. and xliv. 8, and xxl U. 15. a„d

C H A P . ]

IT. Having thus considered what is implied m 1 Vhi-^se, the glory of Cod, as we find it used in Scripture proceed to inquire what is meant by the NAME of God ^

God s n««f and his glory, at least very often, signify! same thing in Scripture. As it has been observed confer mg the glory of God, that it sometimes signifies the secoi P f 'n.jhe Tr in i ty ; the same might be shown of the na, of God, i f it were needful in this place. But that the nar and glory of God are often equipollent expressions, is m nifest I'y Exod xxxi i i . 18, 19. When Moses says, " beseech thee, show me thy glory," and God grants" hs r quest he says^ " I wi l l proclaim the name of the Lord b fore thee. Psal. v i i i 1. « Q Lord, how excellent is t l na,ne in all the earth ! who hast set thy glory above tl heavens," Psal. Ixxix. 9. " Help us ! O o f d 2^ our salv tion, for the glory of thy name; and deliver us, and our away our sins for thy name's sake." Psal. cii . 15 « So t i heathen shall fear the name of the Lord ; and all the kin^ of the earth thy glory." Psal. cxlvii i . 13. " His nai alone isexcellent, and his glory is above the earth ar heaven. Isa. x lvi i i . 9. " For my name's sake wi l l I del mine anger, and for my praise wi l l I refrain for thee." V( 1 1 . 1-or mine own sake, even for mine own sake wi l l I , I t . for how should my name l)e polluted ? And I wi l l n give my glory unto another." Isa. l ix . 19. " They sh-fear the name of the Lord from the west, and his glol Uo the rising of the sun." Jer. x i i i . 11. " That the f m^h 1 unto me for a name, and for a praise, and for a glory J' / ^fon/ often implies the manifestation, publicatwn ar knowledge of excellency, and the' Aonm^r'th^tany onThas the world ; so does name. Gen. x i . 4. " Let us make us name. Deut. xxvi. 19. « And to make thee high above a nations, in praise, in name, and in honour." **

So I t IS evident, that by name is sometimes meant muc the same thing as praise, by several places which ha, been just mentioned, (as Isa. x lv i i i . 9. Jer. xii i 11 Deu xxyi. 19.) And also by Jer. xxxi i i . 9. " And it shall I unto me for a name, a praise, and an honour, before all t l nations of the earth, which shall hear of a l l the good I c unto them." Zeph. i i i . 20. " I wi l l make you a l a w e ar a praise among all people of the earth."

And I t seems that the expression or exhibition of God M w m , ^ V k ' ' ' n ' ' ' y ' ^ " r Exod. xxxii i . 1

i wi l l make all my goodness pass before thee, and I wi proclaim the name of the Lord before thee." And chT, xxxiv 5, 6, 7 " A n d the Lord descended in t te c o" and stood wi l l , h.m there, and proclaimed the name of t l Lord. And the Lord passed by before him, and pr< claimed Ihe Lord, the Lord God, ^ra«o«* and men^u Umg-sutfering and abundant in goodness and truth • k e e r ing w/en-v for thousands," &c. '

And the same illustrious brightness and efulgence in t h pillar of cloud that appeared in the wilderness'^ and dwe above the mercy-seat m the tabernacle and temple U rather the spiritual divine brightness and effulgence repn sented bv i t , ) so often called the glory of the Lord often called </,e name of the ^ f i i a u L ffilfo

X X I X . 43. " There wil l I meet with the children of Israe and the tabernacle shall be sanctified by my X „ " An the temple was called the home of God'sgUy, fsa Ix " I n like manner, the name of God is said to dwell in th s.T.nctuary. Thus we often read of the place tha Go chose, put his name there: or, as i t is in the Hebrew." ca,se his NAME to inhabit there. So it is sometimes dered by our translators. As Deut. x i i . 11. « Then thlr shall be a place which the Lord your God shall choose < cau^. his name to dwell there." And the temple is ofte spoken of as b u i l t / o r God's name. And in Psal. Ixxiv 7 the temple is ca led the dwelling-place of God's name Th mercy-seat in the temple was called ihe throne of God'

IvlR'ev. x U Ti 3 " " ^ 1 3 . an

" r & l t . r 2 : ' ; & 1 ' * 4 i ' ''"•' •^^•"^^^^^

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name or glory, Jer. xiv. 21. " D o not abhor us, for thv wme .1 sake do not disgrace the tinmie of thy elorv." Here God s name and his glory seem to be spoken of as the same

S E C T . V I I

Showing thai the ultimate end of the creation of the worU M but one, and what that one end is.

F R O M what has been observed in the last section, it ap­pears, i f the whole of what is said relating to this affair he duly weighed, and one part compared w i t h another, we shall have reason to think, that the design of the Spirit of God IS not to represent God's ultimate end as manifold, but as ONE. F o r though it be signified by various names yet they appear not to be names of diferent things, bu If,f^lff^""? mvolving each other in their meaning;

, f 1- ' ' '^'^" " f ' " e s of the same thivg, or names of severa parts of one whole; or of the same whole viewed in various lights or m I t s different respects and relations. F o r it ap­pears, t h a t an that is ever spoken of in the Scripture as an n f 2 ° / ' . •"'^•"ded in that one phrase, t/,e ghry of God; which is the name by which the ulnmate enS of God's works is most commoni'ycaHed m Scripture ; and seems most aptly to signify the thing

^["^ '•T'^^^ hy that name, the glory of God

of God s internal glory and fulness ; meaning by his ful-what has already been explained ; or, in other w6rd.s,

T ^^T-' ^. '^"e and just exhibition, or ex­ternal existence of it. I t is confessed, that there is a de­gree of obscurity in these definitions ; but perhaps an ob­scurity which IS unavoidable, through the imperfection of anguage to express things of so sublime a nature. A n d

u s i n / r v a r : t t ' : ? ^ ^ ^ understood, by

~ -—; ' ~^ ^ " v j s perfections to produce a proper effect, in opposition to their lying eternally dor­mant and ineffectual: as his power being eternally with-rnPfr^:!fn'f'"' '^^"" "^ that power; his wisdom eternal!y mefrectual in anv wise production, or prudent disposal of n™L J ^ ' rnamfMon of his internal glory to created understandings. T h e amimunication of the i n -

" / ' n ' J ' ^ * ^ " ^ ^ ' ' ' ^ T h e creature's high « f e m of G o d , love to him, and complacence and joy in h i m ; and the proper exercise.? and expressions of these. t h i n S f f " ' ^ ^ f P^ "" ' ° he entirely distinct things . but i f we more closely consider the matter, they ^ l i f i o n / P P T K ' ' ° * ^^"ety of views ana

,K They are all but the emanation of God's glory; or the excellent brightness and fulness of the divinity dif-

Jused, oversowing, and as it were enlarged; or in one word,ex«^„^ ad extra. God exercising h'is perfection to produce a proper effect, is not distinct from the emanation mcommunication of \n%Julnes^: for this is the effect, viz. hK fulness communicated, and the producing of-this effect is the communication of his fulness; and there is nothing in ! ; „ n ! 5 o * " l exerting of God's perfection, but the emlna-tion of God's internal glory.

Now God'sJn^cr»»«/ glory, is either in his understand­ing or will The glory or fulness of his understanding, is h:s knowledge. T h e internal glorv and fulness of G o d , having Its special seat in his will, is his holiness and hap^ piness. The whole of ( iod's internal good or glorv, is in these three things, viz. his infinite knowledge, his infinite virtue or Ao/ineji, and his infinite joy and happiness. I n ­deed there are a great many attributes in (5od, accordino-to our way of conceiving them: but all mav be reduced to these; or to their degree, circumstances, i n d relations. We have no conception of God's power, different from the degree of these things, with a certain relation of them to eltects. God s infinity is not properly a distinct kind of

It u used to rigni^ virtue, or moral good Job xxv. 5. Eccl . l i i i . I. In.

119

good, but only expresses the degiee of good iheie is m him So God's eternity is not a distinct good ; but is the dura­tion of good. H i s immutability is still tlie s .me good, with a negation of change. So that, as I said, the fulness of the Godhead is the fulness of his understanding, consist­ing in his knowledge; and the fulness of his will oonsist-ing I I I his virtue and happiness.

A n d therefore, the external glory of G o d consists in the communicaUon of these. T h e communication of his know-f^Se IS chiefly in giving the knowledge of himself: for

this IS the knowledge in which the fulness of God's u n ­derstanding chiefly consists. A n d thus we see how the manifestation of G o d s glory to created understa-idings, and their seeing and knowing it, is not distinct from I n emanation or communication of God's fulness, but clearly implied in it. Again, the communication of God 's virtue or holiness, is principally in communicating the lote < /' ht7nself A n d thus we see how, not only the creatures seeing and knowing God's excellence, but also supremely esteeming and loving him, belongs to the communication of Gods Julness. A n d the communication of God's ioy and happiness, consists chiefly in communicating to the creature that liap|)iness and joy which consists in rejoicing in Goo', and in his glorious excellency; for in such jov God s own happiness does principally connst. A n d in these things, knowing (5od's excellency, loving God for it and rgoicmg in it, and in the ejremie and expression of these, consists God's honour and praise; so that these are clearly implied m that glory of G o d , which consists in the emanation ot his internal glory.

A n d though all these things, which seem to be so various, are signified by that Won/, which the Scripture speaks o fas the ultimate end o f a l f G o d ' s w o r k s ; yet it is manifest there is no greater, and no other variety in it, than in the internal and essential glory of G o d itself. God's internal glory IS partly in his understanding, and partly in his wi l l . A n d this internal glory, as seated in the wil l of G o d , i m ­plies both his holiness and his happiness: both are evi -^ently G o d s glory, according to the use of .he phrase. So that as God s external glory is only the emanation of his internal, this variety neces.sarily follows. A n d again it hence appears that here is no other variety or dis^nction, but what necessarily arises from the distinct feculties of the creature, to which the communication is made, as created in the imas -e of G o d : even as having the.se two faculties of understanding and wi l l . God communicates nimselt to the understanding of the creature, in giving h i m the knowledge of his glory; and to the wiU of the crea­ture, m giving him holiness, consisting primarily in the love ot o o d : and m giving the creature Aaraijiess,'chiefly con­sisting in joy in G o d . These are the sum of th .t emana­tion of divine fulness called in Scripture, the glory of God The first part of this glory is called truth, the* latter, grace,'

t V- u ^ | . * ^ * * ^ ' ^ , h ' ^ Rlory, the glory of the only: begotten of the Father, full of grace and truth."

T h u s we see that the great end of God's works, which i s so variously expressed in Scripture, is indeed but O N E ; and this one end is most properly and comp'ahensively called, T H E G L O R Y OF GOD ; by which name it is most commonly called in Scripture; and is fitly compared to an effulgence or emanation of light from a luminary. Light is the ex­ternal expression, exhibition, and manifestation of the ex­cellency of the luminary, of the sun for instance : I t is the abundant, extensive emanation and communication of the fulness of the sun to innumerable beings that partake of it I t IS by this that the sun itself is s ien , and his glory be^ held, and all other things are discovered : it is by a par­ticipation of this communication from the sun, that sur­rounding objects receive all their lustre, beauty, and bright­ness. I t IS b y this that all nature receives life, comfort, and joy . Light is abundantly used in jcripture to repre-fnd h ^ p p i n e ^ ^ ' ^ ' ' ' ' " ' ' ^ ^ knowledge, h o l m L ,

W h a t has been said may be sufficient to show, how those things, which are spoken of in Scripture as ultimate

V. 2). and xxiv. 23. and IxiL 1. Etek xxviU. 7.17. Dan. U. 31. 1 John. 1.5,

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120 G O D S C H I E F E N D I N C R E A T I O N .

ends of God's works, though thev may seem at first view 10 be distinct, are all plainly to be reduced to this one thins;, viz. Gods interned gloiy or fulness existina in its emanation. And though God, in seeking this end, seeks the creature's good ; yet therein appears his supreme re­gard to himself.

The emanation or communication of the divine fulness consisting in the knowledge of ( iod, love to him, and joy in him, has relation indeed both to God and the creature'-but It has relation to God as its fountain, as the thing com­municated IS something of its internal fulness. The water m the stream is something of the fountain; and the beams pt the sun are something of the sun. And again, they have relation to God as their object: for the knowledge communicated, is the knowledge of God : and the love communicated, is the love of God ; and the happiness communicated, is joy in God. I n the creature's knowing esteeming loving rejoicing in , and praising God, the glor'v' of God IS both exhibited and acknowledeed,- his fulness is received and returned. Here is both an emanatio?i and re-mination. The refuk-ence shines upon and into the crea­ture, and IS reflected back to the luminary. The beams of glory conrie fi-om God, are something of God, and are refunded back again to their original. So that the whole IS of God, and vi God, and to God ; and he is the begin­ning, and the middle, and the end.

And though i t be true that God has respect to the crafure m these things ; yet his respect to himself, and to the creature, are not properly a double and divided respect What has been said, (chap. I . sect. 3 , 4.) mav be sufficient to show this. Nevertheless, it may not be amiss here briefly to say a few things ; though mostly implied in what nas been said already.

When God was about to create the world, he had respect to that emanation of his glory, v/hich is actuall,/ the conse­quence of the creation, both with regard to himself and the creature. He had regard to i t as an emanation from him­self, a amimunicatiim of himself, and, as the thine com-muiiicated, m its nature returned to himself, as its final term. And he had regard to it also as Ihe emanation was to the creature, and as the thing communicated was in the creature, as its subject.

And God had regard to it in this manner, as he had a supreme regard to himself, and value for his own infinite internal glory. I t was this value for himself that caused him to value and seek that his internal glory should flow

Jorth from himself. I t was from his value for his glorious jierfections of wisdom, righteousness, &c. that he valued the proper exercise and eff ect of these perfections, in wise and righteous acts and effects. I t was fi-om his infinite value for his internal glory and fulness, that he valued the ttiing i^«e/^communicated, which is something of the same extant in the creature. Thus, because he infinitely values his own glory, consisting in the knowledge of himself, love to himself, and complacence and joy in himself; he there-tore valued the image, communication, or participation of these in the creature. And it is because he values himself, that he delights in the knowledge, and love, and joy of the creature; as being himself the object of this knowledge love, and complacence. For i t is the necessary conse­quence of ti-ue esteem and love, that we value others' esteem of the same object, and dislike the contrary. For the same reason, God approves of others' esteem and love of himself.

Thus it is easy to conceive, how God should seek the good of the creature, consisting in the creature's know­ledge and holiness, and even his happiness, from a su­preme regard to him.self; as his happiness aiises from that which is an image and participation of God's own beauty ; and consists in the creature's exercising a supreme regard to God, and complacence in h i m ; in beholding God's glory, in esteeming and loving i t , and rejoicing in i t , and in his exercising and testifying love and supreme respect to God : which IS the same thing with the creature's ex-altujg God as his chief good, and making him his supreme

A n d though the emanation of God's fulness, intended in the creation, is to the creature as its olnect; and though the creature is the subject of the fulness communicat^. W h i c h IS the creature's good; vet it does not necessarily

C H . 4 P . I I .

follow that even in so doing, God did not make himself h i s end. I t comes to the same thing. God's respect tc the creature's good, and his respect to himself, is not a divided respect; but both are united in one, as the happi­ness of the creature aimed at is happiness in union vvith himself. The creature is no further happv with this hap­piness which God makes his ultimate e^d, than he becomes one with God. The more happiness the greater union-when the happiness is perfect, the union is perfect. And as the happiness wi l l be increasing "o eternity, the union wil l become more a n d more strict and perfect; nearer and more like to that between God the Father and the Son -who are so united, that their interest is perfectly one. I f the happiness of the creature be considered in the whole of the creature's eternal duration, with all the infinity of Its progress, and infinite increase of nearness and union to God ; in this view, the creature must be looked upon as united to God in an infinite strictness.

I f God has respect to somethin,' in the creature, which he views as of everlasting duration, and as rising higher and higher through that infinite duration, and that not with constantly diminishing (bu. perhaps an increasing) celerity; then he has respect to i t , as, ,n the whole, infinite height; though there never wi l l be any particular

S r " " ^^"^^^ ' '^"^ ^ " " " ^ ' ° Let the most perfect union with God be represented by

something at an infinite height above us ; and the etemall'v increasing union of the saints with God, bv something that IS ascending constantly towards that infinite h ight moving upwards with a given velocity; and that is to continue thus to move to all eternity. God, who views the whole of this eternally increasing height, views it as an mfinite height And i f he has respect to i t , and makes It his end, as in the whole of i t , he has respect to it as an infinite height, though the time MIU never come when it can be said it has already arrived at this infinite height.

God aims at that which the motion or progression which he causes, aims at, or tends to. I f there be many things supposed to be so made and appointed, that, by a constant eternal motion, they all tend to a certain centre; then it appears that he who made them, and is the cause of their motion, aimed at that centre: that term of their motion, to which thev eternally tend, and are eternally, as it were a l Z n ^ f " " - u'^VL?'^ ^ 'hen God aimed at himself. And herein i t appears, that as he is the hrst au hor of their being and motion, so he is the last end, the hnal term, to which is their ultimate tendency and aim

We may judge of the end that the Creator aimed at, in the being, nature, and tendency he gives the creature, by the mark or term which they constantly aim at in their tendency and eternal progress; though the time w i l l never come, when it can be said it is atUined to, in the most absolutely perfect manner.

But i f strictness of union to God be viewed as thus i n ­finitely exalted; then the creature must be regarded as nearly and closely united to God. And viewed thus, their interest must be viewed as one with God's interest • and so is not regarded properly with a disjunct and sepa­rate, but an undivided respect. And as to any difficultv of reconciling Gods not making the creature his ultimate end. with a respect propeily distinct fix)m a respect to himself; with his benevolence and ftee grace, and the creature s obligation to gratitude, the reader must be re­ferred to chap I . sect. 4. obj. 4. where this objection has been considered and answered at largf.

I f by reason of the strictness of the union of a man and his family, their interest may be looked upon as one, how much more so is the interest of Christ and his c h u r c h , -whose first union in heaven is unspeakably more perfect and exalted, than that of an earthly father and his family

It they be considered with regard to their eternal and ;„„,«oo; •' • reg<uu lo m e i r eternal and increasing union? Doubtless i t may justly be esteemed so much one, that it may HL sought, not with a distinct who. W ^ ' ^ " i an undivided respect. I t is certain that

.K . u 'V^^ of world, was the good that would be the cons€quence of the creation, in the whole continuance of the thing created

I t IS no solid objection against God aiming at an in ­finitely perfect union of the creature with himself, that the

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SECT. V I I . GOD'S L A S T E N D IS B U T O N E . particular time wil l never come when it can be said the union IS now infiniteiy perfect. God aims at satisfyino-justice in the eternal damnation of sinners ; which wi l l be satisfied bv their damnation, considered no otherwise than with regard to its eternal duration. But vet there never wil l come that particular moment, when "it can be said that now justice is satisfied. But i f this does not satisfv our modem free-thinkers who do not like the talk about

• Oar suUior has produced, from che purest principles of reason and the fountam of revealed truUi, abundant evidence, Uiat'^Gods S a r " and c*ie / «ND m the creation of the universe, in the operaUons of providence and in the meUiods of salvation, is his OWTN GLORY. But we do not think it ' " ! * . " ? " " * ol>aervations on tliis important subject c» i , tlTL^^ comprehensive view of Uie universe, or what our author calB the world, will lead us to observe two grand divisions, which mav be termed physical and moral. And tbouRb in tolh the glory of Godis^l ch<efend. yet Uiis end « not attained by the eame mean, in Uie moral Z in the physical department n . L v U r n T " " " ? " ' T " ! ° ' phytical part of the universe, the OLORY of Gods natiiralperfectmi!:. as of sovereign wisdom, power, and goodness, IS chieHy displayed. But by Uie creaUon and government of the ™^rfi " " I " P'rfections of Deity,toat is, of infinite SSde ta^p^ar' ° ' ^' sovereign benevolence and mercy, is

3 God being an infinite sovereign, controlled by no consideraUon but in­finite recutude. or a regard to Uie consistency of his own character- and a fil!? . c»Pa'>"« of ' w forms, and it should seem, for ought that appear, to the contrary, of two only, physical and moral; a f,,ll

i l ° i and disp ay ad extra of the moral perfections of Deity could not l>e made without a moral system in all its capabilities of relation.

4. I he pA»«ca/ part of the universe, even including the physical overa-XVr / be'ngs, may subsist, it is evident, without r%uiri. .g any other display of OLORY than what is included in sovereign wisdSm pfwer and goodness: and it is equally plain, that there would be uooppi^u^Vi ».r«ay?.em^ "TtiXZ """"" « ' " * ' ° ' '^"•K^ «i">out'|[

° ' absolute equity, and sovereign mercy, be manifested, a moral system was N K C I S S A R Y . T O exercise strict, unmixed, or absolute equity, whereby is given toits object what is nui to it. (a capacity for moral agency being supposed,) and yet to preserve Uiat object, that fs, a mora agent, from being Itable to sin, involves a contradiction. For it is the same as to say a free agent is not free to sin. though fully permitted to follow his r J ^ ^ f , ™ 1 r " r , - ^ r " . " " ! ' .Sesame U»"K as to say, an accountable creature is not liable tn fail; m other words, a moral agent is no moral agent and a moral system is no moral system. Man would be impeccable and Uie very existence of sin impossible. •-<."««:,

6. If it be asked, might not the whole of the moral part of the universe have been preserved from s i n W e reply, undoubtedly it minht • I F sovereign benevolence had thought proper to interpose, in order to coun­teract the exercise of strict, unmixed, and absolute recUtude or equity • but Uien it must have been at Uie expense of X T K R N A L L Y CONCXALINO the 0">«^ of this divine perfection,—ABSOLOTX R E C T I T H D I .

7. To periMiI the creature to sin, and to exercise absolute eauitv is the same thing; in other words, to exercise this glorious perfecUonT and'rwt to permit the creature to sin. are incompaUble ideas. I F ttiis perfection be exercised, there is. Uiere can be, no principle belonging to a n^ral system S L ^ ^ / t •/•""H" ^"}« 'here any principle be­longing to It mdependent of sovereign benevolence, which is adequate to preserve that /ro*./ifj/ to sin from actual defection. But to appeal in the way of objecUon. to the altemaUve of sovereign benevolence, whicii alone a s s e r b " ' " ' ' ' ' ' " " 0"'= '*® " ^ a t the proposition

a Equity, in one view of it, is indeed compatible wiUi the exercise of sovereign benevolence towards the same object, and at the same ti mc To question this, won d be to question God-s proper sovereignty, and therefore ^ S . ? " ' °J i ' " ' ' Sr^'^X f'e universe, and of'beatifying any creatures he hath made. For neither of these effects could take iJlace but by sovereign benevolenc-e as a cause. But if sovereign benevolence were not compnltble with justit-e, or equity, in one view of it, God could not be benevolent without being unjust, which is absurd.

». Yet equity, in another view, stands as a contrast to benevolence Strict or absolute equity, is that which excludes all sovereign, benevolent

" ^ i : ^ , " l>"«9 and natural ^nnifJ ^""""'<'^ capabilities, bemg supposed,) the exercise of ab­

solute equity must necessarily exclude benevolent, sovereign influence " " ^ resemblance of Uiis abstract but momentous

truth. In one view, jusUce and generosity are compatible; while one deals justly wiUi anoOier, he may also be additionally generous. But in anottier i Z T ^ ^ ^ H for s(r.c(, absolute iustice, is the same as • ' ^ l i ^ l more, and therefore must exclude generosity ,„H . 2 ! , 2 ™ - 1 3 " " ^ ' ! " ^ " I * ' • " f ' ' " ">e exclusion of injustice ; and m the other, the exclusion otundesermd favour. or sovereign JeneDo-tent influence. The exercise of rectitude in the former sense, might have been without the permission of sin; but not so in Uie latter sense. If per-tect o*»o/K»« rectitude towards a moral system, be made to emanatTarf extra, to Uie full developemeiit of the capabilities of such a system the vermtsston of sin is not only equitable, but even metaphysically necessary That IS, It involves a contradiction to say, that such a divuie perfection

121

satisfying justice with an infinite punishment; I suppo.se It wi l l not be denied by any, that God, in glorifying the .saints in heaven with eternal felicity, aims to satisfy his infinite grace or benevolence, by the bestowment of a good infinitely valuable, because eternal: and yet there never wi l l come the moment, when i t can be said, that vow this infinitely valuable good has been actually bestowed.*

wrmrt t h e S e J ^ ' „ 7 ' f ^ T * to appear ai extra, and yet not to

isiLiteiX 'srj ^ ^ ^

"ifin'te perfection with want of equity. "™ " ^ . . f . """y therefore safely conclude, Uiat tlie otoiiT of the riivin.

rec(i(«de towards the intelhgenl and moral part of the u " v J r M coraid^rt ^ ^ ' ' " . ' ' . l ' ' f"ll " t e n t of its moral capaSi" i i r c l u T ? o t ^

manifested without the permmioi? of sin. The full exercise orVniii/.;™,,^ "'iVr'^'l'r'mV.^ " T ' r ? * * " - ' » own U i d l T e ^ ' n V o S X n T . ' " ' ,.r 1iJ.Z^""" 'he .event of sin, or not to hinder it. implies, Uiat the eius* of defechon is not m Uie permitter, but in Uie p«rmir»«.i • Vint in iiff 9^'rior but the jor^rned.'^There in Uie moraf^art of tb'e un ver-e S W n d e r e T ^ T ? , r / " V e ' ' ' ' ' ' " ' " . ' ° ' ^^e place, ^cilli^e place, J F no' mnaered. I F there be no such cause in the system, how could the event take place on permission ? If it be said, T h e r l is a iA«nce it may not ake place, and Uiere is » chance of the contrary-it is but fair to adc Is ?hi» S^.^.i'„'"^?*,'r"« » hai it no cause ? If the " / / e r , tee concession iteelf reduces chance to a mere nothing. For a conUngent event as the operation of chance is supposed to be, without any c a u s e , T 8 meta-.^c?^r''cairc^f - f " 'he,'<'"'.er • what is the caui!, of wiiJftOe ob­jector calls chance I s it someOimg external, or intenial} What is its nature S S i r Ys" toe -hT" ' " ^ 'h.»t ',*er«y of indifference, or a self-deti^^lTg S i f t o ' ^ c S n S S a l S r X ^ ^ ^ ^

te'^aTS?«3SS.'^^^^^^^^ 14. It IS therefore inaccurate and unintelligible language to aav that either

cAance, liberty of indifference, or a self.dflerminilgfower^\^tp^^^r^^ " " ' « ' " ^ ' ? ' ° recount for th? e v e n t " f s'S?o? a

detenoration of a moral system. God, Uierefore. permitting. th.-re is an inherent adequate cause of failure, distinct from divine cauMtion What Uii^^cause is, and what is its nature, has been shown and p r o v ^ to a fo™e J

''*'•'!"•««•»'?« an act of equity; or, it is the exercise of rectitude to the exclusion of benevolent influence; wheOier we reg.ird that influeiHTe . « preventing the event of sin, or as delivering from i S Mwer SovireiSI benevolence pre«n/i Uie fall of angels: and it dehors re,l^r^l^ eternally , a « « a goodly number of the human fallen r^«. Witoout the permission ot sin, restoring benevolence, or the exercise of mercy, would have been impoMible: and conseouently, the OI.ORY of th.-,t p S c t i c n . which can be fully displayed only % its exercise towards Uie miserMe would have been eternally concealed. miseraoie,

16. I F . therefore, KQOITY be a glorious attribute of God, its emanation and exercise must be glorious, ^ u t tte exercise of equity, in the »/rict sense incudes the permission of sin, as before proved. ^And. here we may add. If no* to hinder be an exercise of strict rectitude, the continued exist­ence of sin is not inconsistent with it. mmueuexisi

J - K '.' «"".t>e allowed by every one, that, as MXRCY itself is a GLORIOUS attribute so is the exercise ot it a glorious thing. But this would have been impossible, I F sin had no existence ; nor could sin have had cxisten-riir

"» ^ " , ? " J ' " ' , ^ "**'= ' " ^ I ' " " " ' have been permitted, I F strict equity had not been exercisid ; nor could strict equity have been exercised I F tJie exercise of pr«t>e«finj sovereign benevolence had not been excluded' in those instances wherein moral defect actually took place.

C O R O L L A R I E S , 18. The ultimate and chief XND of God in the creation and gover iment

of the mora/part of Uie universe, is the OI.ORY of his moral ^rfecionf-which arc virtually included in strict rectitud,^ and sovereign benevolence '

19. I F «(ric/ rectitude be exercised towards the degenerate part of the sy.stem, the restoration ot Uiose who are Oie objecto of it is not poiSble • that IS to suppose it possible involves a contradicUon. T h c r e f o r e , ^ ^ '

20. I F any degenerate moral agent be restored, it must necessarily be bv o i ^ ^ ' S T " ' sovereign benevolence which we call mercy, il. Behold therefore the OOODNISS and S I V F R I T Y of God ' on them «»ho

fen, severity; bat toward thee goodness, if thou conUnuein hi^ g S n ^ M " otherwise thou also Shalt be cut off." Goodness and severity are but other words for sor«r«i^n B i N m o L i u c i and »/rtc/ I Q U I I Y , the GLORY of which is abundantly conspicuous in the various divine dispensations towards the children of men, even in rAis life; but will appear still more transc iident m Uie day when God shall judge the world in righteousnea^ and in the day Ol E T K R N I T Y . — W . '

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1 John, 22, 27 1 Kings, 21, 24 2 Kings, 21 3 John, 20 Adam, 9 adoption, 16, 18 adultery, 23 angel, 8, 16, 18, 19, 23, 24, 25, 29 antithesis, 18 assurance, 25 attained, 5, 7, 16, 17, 20, 29 attainment, 5, 11 attributes of God, 6, 7 Babylon, 21 believe, 19, 21, 22 Bible, 24 blessing, 2, 18 blood, 21, 22 brethren, 20, 21 calling, 15, 16, 22 chargeable, 11 children, 16, 18, 20, 22, 23, 24, 26, 29 Christ, 2, 9, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28 Christ Jesus, 17, 24, 25 Christian, 2, 16, 18, 24 Christianity, 2 church, 9, 13, 16, 17, 19, 21, 22, 23, 24, 28 circumstance, 4, 5, 9, 15, 27 circumstances, 4, 5, 9, 15, 27 commandment, 23 communion, 13 conception, 27 confession, 17 conformity, 9 congregation, 21 constitution, 2, 5, 14 consummation, 19, 21 conversion, 9, 21 convert, 18 converted, 18 court, 25 covenant, 21

crucified, 18 crucifixion, 18 damnation, 21, 23, 29 darkness, 21, 25 daughter, 15, 16 death, 9, 18, 21, 22, 23, 25 declaration, 21 decree, 21 defection, 29 Deity, 29 disciple, 17, 18, 25 dispensation, 19, 29 divine, 2, 5, 6, 7, 9, 10, 12, 13, 14, 15, 23, 25, 26, 27, 28, 29 divine glory, 12 divinity, 8, 27 division, 29 doctrine, 11, 16 dominion, 6, 14, 16, 17, 19 doubt, 2, 4, 8, 12, 15, 17, 19, 22, 29 Edwards, 1 Egypt, 20, 24 English, 24 English Bible, 24 entertainment, 2 essence, 12, 13 eternal life, 19 eternity, 7, 9, 10, 13, 27, 28 evidence, 2, 10, 29 eyes, 9, 15, 18 Ezekiel, 23 faith, 4, 17, 18, 21 faithfulness, 4, 21 fallible, 11 family, 4, 10, 28 fashion, 18 father, 18, 21, 24, 28 fear, 2, 26 fellowship, 21 film, 4, 9, 11, 19 flesh, 13, 24 forgiveness, 20, 22, 23 foundation, 11, 18, 23 generation, 20, 21, 22

Gentile, 15, 16, 18, 20, 21, 24 glorified, 9, 10, 16, 17, 18, 25 glorify God, 16, 17 glory, 2, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 glory of Christ, 9 glory of God, 2, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 29 God the Father, 17, 18, 28 God's goodness, 23 God's love, 8, 12 God's mercy, 20 Godhead, 27 good works, 16 goodness, 6, 7, 10, 13, 14, 15, 16, 19, 20, 22, 23, 25, 26, 29 gospel, 2, 16, 19, 25 government, 4, 19, 21, 23, 29 grace, 12, 15, 16, 17, 18, 21, 22, 23, 25, 26, 27, 28, 29 graven image, 26 Greek, 24 happiness, 5, 7, 8, 9, 10, 11, 12, 13, 16, 17, 19, 20, 21, 23, 25, 26, 27, 28 hatred, 4, 26 heart, 3, 5, 6, 7, 9, 10, 11, 13, 17, 18, 25, 26 heathen, 20, 21, 26 heaven, 2, 14, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26, 28, 29 heavenly, 17, 18, 21, 23 Hebrew, 24, 26 history, 19 holiness, 6, 8, 9, 10, 12, 16, 19, 26, 27, 28

OCR-BASED INDEX Listings May Include Partial Matches Page Numbers Refer to PDF Page Numbers

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holy, 10, 17, 19, 20, 21, 22, 25 home, 9, 26 hope, 3, 22, 24 house, 4, 14, 16, 19, 20, 22, 24, 25, 26 human nature, 17 husband, 3 image, 6, 9, 10, 25, 26, 28 image of God, 9, 25 immutability, 10, 27 in the wilderness, 21, 23, 26 independent, 4, 5, 7, 10, 13 indifferent, 6, 11 infallible, 11 infinite, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 17, 18, 26, 27, 28, 29 infinity, 27, 28 Israel, 9, 14, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26 Jacob, 16, 19, 20, 22, 24 Jehovah, 17 Jerusalem, 18, 25 Jesus, 15, 16, 17, 18, 19, 21, 22, 24, 25 Jesus Christ, 15, 16, 17, 18, 19, 21, 22, 25 Jew, 15, 18, 21 Job, 21, 24, 27 Jonah, 22 Jonathan Edwards, 1 joy, 3, 9, 10, 11, 12, 15, 16, 17, 18, 22, 23, 24, 25, 26, 27, 28 joyful, 15, 18 Jude, 17 judgment, 5, 6, 7, 18, 19, 21, 23, 25, 26 justice, 2, 4, 5, 6, 7, 10, 12, 13, 15, 22, 23, 29 justice of God, 4 kingdom, 6, 15, 17, 21, 23, 24

Kings, 21, 24 knowledge, 7, 8, 9, 12, 21, 23, 24, 25, 26, 27, 28 knowledge of God, 7, 9, 12, 26, 28 language, 17, 29 law of nature, 15 liberty, 29 light, 2, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17, 18, 21, 22, 23, 24, 25, 26, 27, 28 Locke, 2 Lord Jesus, 16, 18, 19 Lord Jesus Christ, 16, 18 love, 2, 3, 4, 7, 8, 9, 10, 11, 12, 13, 17, 22, 23, 25, 26, 27, 28 love of God, 12, 22, 28 lust, 2, 3, 26, 27 manuscript, 2 meaning, 4, 24, 27 media, 3 mercy, 19, 20, 21, 22, 23, 25, 26, 29 Messiah, 22 metaphor, 11 metaphorical, 11 mind, 2, 4, 7, 8, 10, 11, 12, 13, 15, 17, 18 minister, 16, 21 ministry, 18 misery, 16, 19, 22 mission, 29 money, 3, 4 moral government, 19, 21 Moses, 23, 24, 25, 26 mystery, 21 name of God, 24, 26 nations, 6, 9, 10, 20, 21, 22, 25, 26 necessary, 10, 12, 17, 28, 29 New Testament, 24 Newton, 2 obedience, 20 office, 6, 19, 21

Old Testament, 19, 22, 24 ordained, 24 ordinance, 19 ordination, 4, 17 pain, 3, 4 parent, 20, 24, 25 passion, 19, 22 patience, 20 Paul, 22, 23 peace, 4, 18, 24 perfection, 4, 5, 6, 7, 8, 9, 10, 12, 14, 26, 27, 28, 29 perish, 21, 22 Philadelphia, 7 philosopher, 12 philosophy, 5 physic, 2, 7, 29 piety, 15, 17 pleasure, 3, 4, 10, 11, 12, 16, 22, 23 possession, 3, 10, 19, 24 posterity, 22 power, 7, 10, 14, 16, 17, 19, 20, 21, 23, 25, 27, 29 power of God, 7 praise, 9, 10, 16, 17, 18, 20, 21, 22, 26, 27 praising God, 28 pray, 16, 17, 18, 25 prayer, 17, 18 preach, 16, 21 preaching, 16 predestinate, 16, 18 predestinated, 16, 18 pretended, 5, 17 priest, 21 principles, 22, 29 progression, 28 property, 8 prophecies, 19 prophecy, 19 prosperity, 24 providence, 4, 5, 14, 15, 18, 19, 20, 21, 22, 23, 29 providential, 4, 23

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punishment, 19, 29 reason, 2, 3, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 17, 20, 23, 27, 28, 29 redemption, 18, 19, 20, 21, 22 reference, 16 rejoice, 10, 19, 21, 22, 23, 24 rejoicing, 9, 10, 13, 18, 23, 27, 28 religion, 16, 17, 20, 21 remnant, 16, 24 repent, 16, 22 repentance, 22 restoration, 29 revolution, 6, 23 reward, 17, 19 rich, 19, 21, 22, 23, 24, 25 riches, 19, 21, 23, 24, 25 righteousness, 7, 10, 16, 17, 20, 21, 28 ritual, 17, 18, 26 sacrifice, 17 salvation, 9, 17, 18, 19, 20, 21, 22, 23, 24, 25, 29 sanctified, 26 scripture, 19, 21, 22, 23 sense, 4, 5, 8, 9, 10, 12, 13, 22, 24, 29 sermon, 7 session, 3, 10, 19, 24 settled, 5 sex, 10, 26 shadow, 25 shame, 25 signs and wonders, 20 singing, 19 single, 4, 11 sinner, 16, 19, 29 sins, 17, 19, 20, 22, 23, 26 soul, 6, 15, 17, 18, 20, 22, 23, 25 sovereign, 15, 29 sovereignty, 15, 29

speak, 5, 6, 8, 11, 14, 16, 17, 20, 21, 22, 23, 24, 25, 27, 28 speech, 21, 25 spirit, 15, 16, 17, 18, 19, 23, 24, 26 Spirit of God, 27 spiritual, 17, 18, 26 spring, 9, 25 stress, 18 studies, 2 success, 3, 10, 18, 23 succession, 3, 10 suffering, 5, 8, 18, 24, 25 tabernacle, 21, 26 temple, 25, 26 tongue, 17, 18 translator, 26 Trinity, 24, 26 trust, 18, 19 truth, 2, 4, 7, 8, 16, 19, 22, 26, 27, 29 unchangeable, 10, 11 unity, 12 visions, 29 vow, 29 well-being, 8 wife, 13 wisdom, 6, 7, 8, 10, 11, 13, 15, 18, 21, 22, 23, 24, 27, 28, 29 work, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 27, 28 world, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 17, 18, 19, 20, 21, 22, 23, 26, 28, 29 wrath, 19, 21, 22, 23, 25 youth, 23 zeal, 16 Zion, 9, 16

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