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

The

G O D

C R E A T E D

Works

Jonathan

T H E

of

Edwards

with a memoir by
SERENO E. DWIGHT
revised and corrected by
EDWARD

HICKMAN

VOLUME ONE

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W O R L D .

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 .

PREFACE BY T H E FIRST EDITOR.

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 t h e 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 : t h o u g h
it i s p r o b a b l e , t h a t i f h i s l i f e 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 m o r e
complete.
S o m e n e w sentiments, here a n d there, m i g h t probably have been a d d e d ; a n d s o m e passages brightened
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 p a p e r s ,
found i n the m a n u s c r i p t s .
B u t t h o s e 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 , t h e a u t h o r i n t e n d e d t o e n l a r g e , a n d d i g e s t i n t o the
b o d y o f t h e 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 o t h e r 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 t h e r e f o r e p r o b a b l y best
that nothing o f this k i n d s h o u l d be attempted.
A s t h e s e 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 t h e l e a r n e d a n d i n q u i s i t i v e , i t i s e x p e c t e d t h a t t h e 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 b e d i s p o s e d to o b j e c t , t h a t t h e m a n n e r i n w h i c h t h e s e s u b j e c t s a r e ti-eated i s s o m e t h i n g a b o v e the
level o f c o m m o n readers. F o r though a superficial w a y o f discourse a n d loose harangues m a y w e l l enough suit some
subjects, a n d a n s w e r s o m e valuable purposes ; yet other subjects 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 t o d o j u s t i c e t o a s u b j e c t , for fear t h a t t h e s i m p l e r s o r t 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 , h e
m i g h t e x p e c t to b e d e e m e d a trifler b y t h e m o r e i n t e l l i g e n t .
O u r author h a d a rare talent to penetrate d e e p i n s e a r c h o f t r u t h ; to take a n extensive s u r v e y o f a subject, and
look through it into remote consequences.
H e n c e m a n y t h e o r e m s , t h a t 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 , w e r e 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 , p r o f i t , a n d e n t e r t a i n m e n t .
Tliose
s t u d i e s , w h i c h t o s o m e a r e t o o f a t i g u i n g to t h e m i n d , a n d w e a r y i n g to t h e 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 p l a y
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 close a n d conclusive way
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 e a s y 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 , i t 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 t h e t r u t h i s , t h a t 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 t h r o u g h the
nature o f h i s s u b j e c t , h i s accuracy a n d precision i n canvassing truth, comparing ideas, d r a w i n g consequences, pointing
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 t h e e v i d e n c e i n l a v o u r o f t r u t h i n t o t h e f o r m o f d e m o n s t r a t i o n ; 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 t h e m o s t e l i g i b l e , a n d b y f a r t h e m o s t s a t i s f y i n g to great a n d
noble minds.
A n d t h o u g h s o m e r e a d e r s m a y find t h e l a b o u r h a r d to k e e p p a c e w i t h t h e w r i t e r , i n t h e a d v a n c e s h e
m a k e s , w h e r e t h e 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 t o h i m , w h e r e s o m e r e a d e r s h a v e t h o u g h t
them obscure.
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 t h e 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 t h o s e i l l u s t r i o u s a u t h o i - 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 subjects here handled are sublime a n d important.
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 t h e
doubtless w o r t h y o f h i m ; a n d consequently the most excellent a n d glorious possible.
T h i s therefore m u s t
to b e k n o w n b y a l l t h e i n t e l l i g e n t c r e a t i o n , a s e x c e l l e n t i n i t s e l f , a n d w o r t h y o f t h e i r p u r s u i t . A n d a s t r u e
t i n g u i s h e s t h e 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 t h e h a p p y c a n d i d a t e s for t h a t w o r l d o f g l o r y , f r o m a l l o t h e r s ;
not surely b e a m o r e interesting subject.

world, was
be worthy
virtue disthere c a n -

T h e notions w h i c h s o m e m e n entertain concerning G o d ' s e n d i n creating the w o r l d , a n d concerning true virtue,

i n o u r l a t e 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 t o 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 g o s p e l o f o u r d i v i n e
Redeemer.
I t w a s t h e r e f o r e , n o d o u b t , i n t h e e x e r c i s e o f a p i o u s c o n c e r n for t h e h o n o u r a n d g l o r y o f G o d , a n d a
tender respect to the b e s t interests o f h i s f e l l o w - m e n , that this d e v o u t a n d learned w r i t e r undertook the following
w o r k . M a y the F a t h e r o f lights smile upon the pious a n d benevolent aims a n d labours o f h i s servant, a n d crown
them with his blessing!
This preface wtu originally prefixed to the two fallowing Dissertations," conceming the E n d for which God created the World, and Hie N.-iture of
True Virtue," in one volume.W.

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

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

Containing explamtions

of terms and general

positions.

T o avoid all confusion i n o u r inquiries c o n c e r n i n g the e n d

for w h i c h G o d c r e a t e d t h e w o r l d , a d i s t i n c t i o n s h o u l d b e
observed b e t w e e n t h e chief e n d for w h i c h a n a g e n t p e r forms a n y w o r k , a n d t h e 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 t h e 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 e n d i s n o t 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 t h e a c c o u n t o f a
further e n d , o f w h i c h i t i s c o n s i d e r e d a s a m e a n s .
Thus
when a m a n goes a j o u n i e y t o o b t a i n a m e d i c i n e t o r e s t o r e
his health, t h e o b t a i n i n g o f t h a t 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 i t i s n o t a n e n d t h a t 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 f u r t h e r
end, viz. h i s h e a l t h .
Separate the m e d i c i n e from that
further e n d , a n d i t i s n o t a t a l l d e s i r e d .
A n ultimate e n d i s t h a t w h i c h t h e a g e n t s e e k s , i n w h a t
he does, for its o i w i s a k e ; w h a t h e l o v e s , v a l u e s , a n d t a k e s
pleasure i n o n i t s o w n a c c o u n t , a n d n o t 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 loves the taste o f s o m e
particular sort o f f r u i t , a n d i s a t p a i n s a n d c o s t t o o b t a i n
It, for the s a k e o f t h e p l e a s u r e o f t h a t t a s t e w h i c h h e
values upon its o w n a c c o u n t , a s h e l o v e s h i s o w n p l e a s u r e ;
and not m e r e l y for t h e 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 h i s e n j o y i n g t h a t p l e a s u r e w i l l b e t h e m e a n s of.
Some e n d s a r e s u b o r d i n a t e , n o t o n l y a s t h e y 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 t o a n o t h e r e n d t h a t
is itself b u t s u b o r d i n a t e .
Y e a , there m a y b e a s u c c e s s i o n
or chain o f 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 s o u g h t for a n o t h e r ; before y o u c o m e to a n y
thing that the a g e n t a i m s a t , a n d s e e k s for i t s own s a k e .
As when a m a n s e l l s a g a r m e n t t o g e t m o n e y t o b u y
toolsto 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 foodto gratify t h e a p p e t i t e . A n d h e s e e k s t o gratify
his appetite, o n i t s own a c c o u n t , a s w h a t i s g r a t e f u l i n
itself H e r e t h e 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 t o g e t
money, i s o n l y a s u b o r d i n a t e e n d ; a n d i t i s n o t o n l y
subordinate to t h e 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 i s 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 o f t i l l i n g l a n d .
A n d the tillage o f l a n d is a n e n d
not sought o n i t s o w n a c c o u n t , b u t for t h e s a k e o f t h e c r o p
to be p r o d u c e d ; a n d t h e 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 g r a t i f y i n g t h e a p p e t i t e .
Here gratifying t h e a p p e t i t e i s c a l l e d t h e ultimate e n d ;
*cause it i s t h e lust i n t h e c h a i n w h e r e a m a n ' s a i m r e s t s ,
obtaining i n that t h e 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 i t s own a c c o u n t , t h e n
comes to a n ultimate e n d , l e t t h e c h a i n b e l o n g e r o r
Shorter; y e a , i f there b e b u t o n e l i n k o r o n e s t e p t h a i h e

&c.

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 that
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 t h e s a k e o f t h e
pleasure 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 further.
S o that a n e n d w h i c h a n agent h a s m v i e w , m a y b e both

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

end.
T h a t e n d w h i c h i s s o u g h t for t h e s a k e o f itself, a n d
n o t for t h e 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 ; t h e r e
the a i m o f the agent stops a n d rests.
A thing sought m a y have the nature o f a n ultimate, 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 b e s o u g h t p a r t l y o n
i t s o w n a c c o i m t , a n d p a r t l y for t h e s a k e o f a f u r t h e r e n d .
T h u s a m a n , i n w h a t h e does, m a y seek the love a n d
respect o f a particular person, partly o n its o w n account,
b e c a u s e i t i s i n i t s e l f a g r e e a b l e t o m e n t o he t h e o b j e c t s o f
others' esteem a n d l o v e ; a n d partly, because he hopes,
through the friendship 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 s o 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 f u r t h e r e n d s .
A chief e n d , w h i c h i s o p p o s i t e t o a n inferior e n d , i s
s o m e t h i n g diverse from a n u l t i m a t e e n d ; it i s m o s t v a l u e d ,
a n d therefore m o s t s o u g h t after b y t h e a g e n t i n w h a t h e
does,
i t i s e v i d e n t , t h a t to b e a n e n d more v a l u e d t h a n
another e n d , is not exactly the s a m e thing a s to be a n
e n d v a l u e d ultimately, o r for i t s o w n s a k e .
This will appear, i f it be c o n s i d e r e d ,
1. T h a t t w o d i f f e r e n t e n d s m a y b e b o t h u l t i m a t e , a n d
yet not be chief ends.
T h e y m a y b e b o t h v a l u e d for t h e i r
own s a k e , a n d b o t h s o u g h t i n t h e s a m e w o r k o r 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 soiight more than another.
T h u s a m a n m a y g o a j o u r n e y to o b t a i n t w o d i f f e r e n t
benefits o r e n j o y m e n t s , both w h i c h m a y be agreeable 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 agreeable than 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 , partly
to o b t a i n t h e 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 t h a t i s
v e r y d e a r to h i m ; a n d partly to gratify h i s c u r i o s i t y i n
looking in a telescope, or some new-invented a n d extraordinary optic g l a s s ; a n d the o n e not properly subordinate
to t h e 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 t h e b e n e f i t o f t h e o p t i c g l a s s h i s inferior e n d .
2. A n ultimate e n d is not a l w a y s the chief end, because
s o m e subordinate e n d s m a y b e 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 things i n h i s j o u r n e y ; o n e , to v i s i t h i s
friends, a n d a n o t h e r , to receive a large s u m o f m o n e y . T h e
l a t t e r m a y b e b u t a subordinate e n d ; h e m a y n o t v a l u e
t h e s i l v e r a n d g o l d o n t h e i r own a c c o u n t , b u t o n l y for
pleasure, gratification, a n d h o n o u r ; the m o n e y is v a l u e d
only as a m e a n s o f the other.
B u t yet, obtaining the
m o n e y m a y b e 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 than the pleasure o f seeing h i s f r i e n d s ; though
t h e l a t t e r i s v a l u e d o n i t s own a c c o u n t , a n d s o i s a n ulti^

mate e n d .
B u t here several things m a y b e noted :
Virst, W h e n i t i s s a i d , t h a t 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
t h a t e v e r 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 t o
w h i c h it is subordinate.
F o r that reason it is called a

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96

GOD'S

C H I E F

E N D IN

mbttrd'mate e n d , b e c a u s e i t i s v a l u e d a n d s o u g h t n o t 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 t o ^further
end.
B u t y e t a subordinate' end m a y be v a l u e d more than some
other u l t i m a t e e n d t h a t i t i s n o t s u b o r d i n a t e t o . T I J U S , for
i n s t a n c e , a m a n g o e s 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 t h e v a l u e o f t h e p l e a s u r e a n d h o n o u r t h a t t h e
m o n e y m a y b e a m e a n s of. I n t h i s c a s e i t i s i m p o s s i b l e
t h a t t h e suborcUvate e n d , viz. h i s h a v i n g t h e 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 t h e 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 values the means more than the e n d , w h e n he h a s no
v a l u e for t h e m e a n s , b u t f o r t h e s a k e o f t h e e n d o f w h i c h it
is the means.
B u t yet he m a y value the money, though
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
connexion.
F o r instance, more than the comfort o f a
friendly visit, w h i c h w a s one ultimate end o f his j o u r n e y .
Secmdlif, " T h e u l t i m a t e e n d i s a l w a y s superior to i t s
subordinate 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
be w h e n the ultimate e n d entirely depends o n the s u b o r dinate.
I f h e h a s n o o t h e r 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 t h e s u b o r d i n a t e m a y b e as much v a l u e d a s
the last e n d ; because the last e n d , i n s u c h a case, altogether depends u p o n , a n d i s w h o l l y a n d certainly 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
a p p e t i t e t o a c e r t a i n r a r e fruit t h a t i s t o 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 g o e s a j o u r n e y t o h e r friend's h o u s e o r g a r d e n , t o o b t a i n t h a t f r u i t t h e ultimate md o f h e r j o u r n e y i s t o gratify
t h a t s t r o n g a p p e t i t e ; t h e o b t a i n i n g t h a t fruit, i s t h e s w t o r dinate e n d o f i t .
I f s h e looks u p o n it, that the appetite c a n
b e g r a t i f i e d b y no other m e a n s t h a n t h e o b t a i n i n g o f t h a t
fruit;
a n d t h a t i t w i l l certainly b e g r a t i f i e d 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 a s s h e v a l u e s t h e
gratification o f h e r appetite.
B u t otherwise, it will not be
.so.
I f s h e b e doubtful w h e t h e r t h a t fixiit w i l l s a t i s f y 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 a p p e t i t e i t s e l f . O r i f t h e r e b e s o m e other fruit
t h a t s h e k n o w s of, t h a t w i l l p a t i f y h e r d e s i r e , a t l e a s t 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
countervail the gratificationor i f h e r appetite cannot b e
g r a t i f i e d 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 t o b e 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 s o m a n y * s u b o r d i n a t e e n d s , a n d n o one alone
w i l l b e equally valued w i t h the last e n d . H e n c e it rarely
h a p p e n s , t h a t 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 t s
last e n d ; because the obtaining o f a last e n d rarelv 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 t h e i r 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 does, a n d there b e a great variety o f operations, his
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 t h a t o n e , i s i n
o r d e r to t h a t e n d ; a n d therefore n o o t h e r c a n b e s u p e r i o r t o
it.
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 t h e e n d t o w h i c h i t i s s u b o r d i n a t e .
M o r e o v e r , t h e s u b o r d i n a t e effects, o r e v e n t s , b r o u g h t t o
p a s s , a s 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
share towards obtaining the one last 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 , t h e u l t i mate e n d o f a l l m u s t b e v a l u e d more than a n y one o f the
particular means.
T h i s s e e m s to b e the c a s e w i t h t h e
w o r k s o f G o d , as m a y m o r e fully appear i n the sequel.
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 t o h i m in itself, a n d n o t
m e r e l y for t h e 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 t h a t
a g e n t a s h i s last e n d .
T h e same m a y be said o f avoiding
t h a t w h i c h i s i n i t s e l f p a i n f u l o r d i s a g r e e a b l e ; for t h e
avoiding o f what is disagreeable is agreeable.
T h i s will be
e v i d e n t to a n y b e a r i n g m m i n d t h e m e a n i n g o f t h e t e r m s .
B y last e n d b e i n g m e a n t , t h a t 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 a g e n t , a s a g r e e a b l e o r d e s i r a b l e for i t s own s a k e ; a
subordinate, t h a t w h i c h i s s o u g h t o n l y for t h e 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 it w i l l follow, that, i f a n agent h a s
i n v i e w more things than one t h a t w i l l b e b r o u g h t t o p a s s
by w h a t h e does, w h i c h h e loves a n d delights i n o n their
oum a c c o u n t , t l i e n h e m u s t h a v e more things than one t h a t

C R E A T I O N -

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
b e but one thing t h a t a n a g e n t s e e k s , o n i t s <>w7i a c c o u n t ,
t h e n t h e r e c a n b e but one l a s t e n d w h i c h h e h a s i n a l l h i s
actions a n d operations.
B u t o n l y here a d i s t i n c t i o n m u s t b e o b s e r v e d o f things
w h i c h m a y b e s a i d t o b e agreeable t o a n a g e n t , 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 g r a t e f u l to a n agent,
a n d v a l u e d o n i t s 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 t o , a n d inikpenJent o f a l l c o n d i t i o n s ,
or a n y supposition o f 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 .
A n d , ( 2 . ) W h a t m a y b e s a i d t o b e i n i t s e l f a g r e e a b l e to a n
a g e n t , 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 tion 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 happening
of such a particular case.
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 s o c i e t y .
A n i n c l i n a t i o n to society m a y b e 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 t o 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 seek 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 .
Hut
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 a g r e e a b l e t o 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 h e d o e s 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 t h e y w e r e
n o t h i s original e n d w i t h r e s p e c t t o h i s f a m i l y .
T h e justice
a n d the peace o f a family w a s n o t properly h i s last e n d
before h e h a d a f a m i l y , t h a t i n d u c e d h i m t o s e e k a f a m i l y ,
but consequentially.
A n d thecase being p u t o f his having
a f a m i l y , then these things w h e r e i n the good order a n d
beauty o f a family consist, become h i s last e n d i n many
things h e does in 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 t h a t G o d , before h e
created thew o r l d , had some good i n v i e w , as a consequence
o f t h e w o r l d ' s e x i s t e n c e , t h a t w a s originally a g r e e a b l e 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
universe into existence, i n s u c h a m a n n e r as h e created it.
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 telligent creatures actually h a d existence, i n s u c h a n d such
circumstances, then a w i s e , j u s t regulation o f them w a s
a g r e e a b l e t o 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 hatred o f i n j u s t i c e , w o u l d b e sufficient i n s u c h
a c a s e t o i n d u c e G o d t o 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 i s n o necessity o f s u p p o s i n g , that ( J o d ' s love o f donig
j u s t l y to intelligent b e m g s , a n d h a i r e d o f the contrary, w a s
w h a t originally i n d u c e d G o d t o c r e a t e t h e 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 s o to o r d e r t h e o c c a s i o n o f d o i n g
either 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 regulation agreeable, a n d the contrary disa g r e e a b l e , a s t h e r e i s o c c a s i o n ; t h e subject b e i n g s u p p o s e d ,
a n d t h e occasion g i v e n .
B u t w e m u s t suppose something
e l s e t h a t s h o u l d i n c l i n e h i m t o 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 perfection o f G o d w h i c h w e call h i s faithfulness,
or h i s i n c l i n a t i o n to fulfil h i s p r o m i s e s to h i s creatures,
c o u l d n o t p r o p e r l y b e w h a t moved h i m t o c r e a t e t h e 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 c r e a t u r e s
b e h i s last e n d i n g i v i n g t h e c r e a t u r e s b e i n g .
B u t yet
after t h e w o r l d i s 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 a r e
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 ,
then that disposition, w h i c h is called h i s faithfulness, m a y
move h i m i n his providential disposals towards them ; and
t h i s m a y b e t h e 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 ,
even the exercise o f h i s faithfulness i n fulfilling h i s prom i s e s , a n d m a y b e i n t h e lower s e n s e h i s last e n d ; b e c a u s e faithfulness a n d truth m u s t be supposed to be what
i s i n itself a m i a b l e t o G o d , a n d w h a t h e 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 s e n s e ,
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 t h e 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 b e c a l l e d , original a n d independent, t h e o i l i e r ,
consequential a n d dependent; for i t i s e v i d e n t , t h e l a t t e r sort
are t r u l y o f t h e 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 a g r e e a b l e t o t h e a g e n t , b e c o n s e q u e n t i a l o n the
existence, yet the subject a n d occasion being supposed,
they a r e 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 may
s u p p o s e , t h a t , t o a righteous B e i n g , d o i n s i j u s t i c e b e t w e e n
t^vo j ) a r l i e s , w i t h w h o m h e i s c o n c e r n e d , i i a g r e e a b l e i n

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

SECT

1.

T H E

G E N E R A L

D I C T A T E S

itse/f, a n d n o t m e r e l y for t h e 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 desire 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 b e consequential o n t h e b e i n g o f
those parties, a n d the occasion 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 t h e c r e a t i o n o f
the w o r l d , i n t h e 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. t h e original u l t i m a t e e n d .
Sixthly, I t m a y b e f u r t h e r o b s e r v e d , t h a t t h e original
u l t i m a t e e n d o r e n d s o f t h e c r e a t i o n o f t h e w o r l d i s alone
that w h i c h i n d u c e s G o d t o g i v e t h e o c c a s i o n for c o n s e q u e n t i a l e n d s , b y t h e first c r e a t i o n o f t h e w o r l d , a n d t h e
original disposal o f it. A n d the m o r e original 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 i t 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 t h e original o r d i n a tion o f t h e 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 \ ' i e w , a n d
have a governing influence i n a l l G o d ' s w o r k s , or with
respect to every 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 t h e s a m e that is 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 h e 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 d o e s 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 .
But
w e m u s t s i i p p o s e , t h a t , i n t h e vse t o w h i c h G o d p u t s h i s
c r e a t u r e s , 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 t h e end for
which he has made them.
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 t o
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
in creating the w o r l d .
Eighthly, O n t h e o t h e r h a n d , w h a t e v e r a p p e a r s t o b e
G o d s ultimate e n d , i n a n y sense, of hisworks of provid e n c e in general;
that m u s t b e the ultimate e n d o f the
w o r k o f <reation i t s e l f .
F o r t h o u g h G o d m a y a c t for a n
e n d t h a t 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
of providence, w h i c h i s not the ultimate e n d o f the creation o f t h e 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 r e g a r d
to t h e 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 t h e same w i t h t h e general use
to w h i c h h e p u t s t h e w o r l d h e h a s m a d e .
A n d we mav
w e l l a r g u e f r o m w h a t w e s e e o f t h e g e n e r a l vse w h i c h G o d
m a k e s o f t h e w o r l d , to t h e 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 , t h a t w e r e n o t t h e last e n d
o f t h e c r e a t i o n , w h i c h a r e i n t h e m s e l v e s g r a t e f u l to G o d i n
such particular emergent circumstances, a n d so are last
ends in a n inferior s e n s e ; y e t this is o n l v i n certain cases,
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 last e n d s o f G o d ' s
p r o c e e d i n g s i n t h e u s e o f t h e w o r l d in general, t h i s 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 d o e s n o t 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 nature o f things i n g e n e ral, a n d his general design i n the being a n d constitution o f
the u n i v e r s e .
Ninthli/, I f t h e r e b e b u t o n e thing that i s o r i g i n a l l y , a n d
independent o n a n y future s u p p o s e d c a s e s , agreeable to
. G o d , to be o b t a i n e d b y t h e c r e a t i o n o f t h e w o r l d , t h e n
there c a n b e but one Inst end o f C i o d ' s w o r k , i n t h i s h i g h e s t
sense.
B u t i f t h e r e 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 f r o m a n o t h e r , t h a t a r e 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 a r e a c t u a l l y o b t a i n e d
b y t h e c r e a t i o n o f t h e w o r l d , t h e n t h e r e w e r e several u l t i mate e n d s o f the creation i n that highest sense.

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 CONCERNING THIS AFFAIR.
SECT. 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
n o w 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, b e
s u p p o s e d t o b e 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 t h e
world.
voi. I.

O F

R E A S O N .

97

I n d e e d tiiis affair s e e m s p r o p e r l y t o b e a n affair o f d i vine revelation.

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
designed, i n the creating o f the astonishing fabric o f the
u n i v e r s e w e b e h o l d , i t b e c o m e s u s to a t t e n d t o , a n d r e l y
o n , w h a t H E h a s told u s , w h o w a s the architect. H e best
k n o w s h i s o w n heart, a n d w h a t his o w n ends a n d designs
were, in the wonderful works w h i c h he has wrought. N o r
is it to b e s u p p o s e d that m a n k i n d w h o , w h i l e destitute
o f revelation, by the u t m o s t improvements o f their o w n
reason, a n d advances i n science a n d philosophy, could
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 t h e
author of t h e 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
tolerable settled j u d g m e n t o f the e n d w h i c h the author o f
it proposed to h i m s e l f i n so vast, c o m p l i c a t e d , a n d w o n derful a w o r k o f h i s h a n d s . A n d though it be true, that
the revelation w h i c h G o d h a s given to m e n , a s a light
s h i n i n g i n a d a r k p l a c e , h a s been t h e occasion o f great
i m p r o v e m e n t o f their faculties, a n d h a s taught 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 they h a v e h a d b y this d i v i n e
light, h a v e c o m e to great attainments i n the h a b i t u a l e x ercise o f r e a s o n ; y e t I confess it 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 , t o d e t e r m i n e t h e affair o f G o d ' s l a s t e n d
i n t h e c r e a t i o n o f t h e w o r l d , w i t h o u t b e i n g h e r e i n 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
revelation containing instructions concerning this very
matter.
Nevertheless, a s objections have chiefly been
made, against what I think the Scriptures have truly r e vealed, from the pretended dictates o f reason, I w o u l d , i n
t h e 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 rational 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 t o 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
gives us i n it.
A s t o ihe first o f t h e s e , I t h i n k t h e f o l l o w i n g t h i n g s a j v
pear to b e t h e dictates o f reason :
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 t h e c r e a t i o n o f
t h e w o r l d , i s a g r e e a b l e 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
any indigence, insufficiency, a n d mutability i n G o d ; or
a n y d e p e n d e n c e o f t h e C r e a t o r o n t h e c r e a t u r e , for a n y p a r t
o f his perfection or happiness.
B e c a u s e it is evident, by
both S c r i p t u r e a n d r e a s o n , that G o d is infinitely, eternally,
unchangeably, a n d independently glorious aiid happy :
t h a t h e c a n n o t be profited b y , o r r e c e i v e a n y t h i n g f r o m ,
t h e c r e a t u r e ; o r be tlie s u b j e c t o f a n y s u f f e r i n g s , o r d i m i nution o f h i s glory a n d felicity, from a n y other being.
T h e notion o f G o d c r e a t i n g t h e w o r l d , i n order to r e c e i v e
any thing properly from the creature, is not only contrary
to t h e 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 t h e 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 being receiving its existence,
a n d a l l t h a t 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 plies 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 derivation
and dependence.
N o w , i f the creature receives its A L L
f r o m G o d , e n t i r e l y a n d p e r f e c t l y , h o w i s i t p o s s i b l e t h a t 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
respect m o r e than h e w a s before, a n d s o the C r e a t o r b e come dependent o n the creature ?
2 . W h a t s o e v e r i s 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
t h a t G o d s h o u l d v a l u e i t w i t h a n lUtimate r e s p e c t .
I t is
therefore w o r t h y t o b e m a d e t h e last end o f h i s o p e r a t i o n ;
i f i t b e 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 it may be
s u p p o s e d that s o m e things, v a l u a b l e a n d excellent 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 operation ; because their existence, in a l l possible
r e s p e c t s , m u s t b e c o n c e i v e d o f a s prior to a n y d i v i n e
operation.
T h u s G o d ' s existence a n d infinite perfection,
though infinitely valuable i n themselves, cannot be s u p p o s e d t o b e t h e end o f a n y d i v i n e o p e r a t i o n ; 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 , i n " 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 i s 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 last e n d o f t h e d i v i n e o p e r a t i o n .
Therefore,
3 . W h a t e v e r t h a t b e 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 s o o r i g i n a l l y , prior to the creation o f t h e w o r l d ,
a n d w h i c h i s attainable b y t h e c r e a t i o n , i f t h e r e b e 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
b e w o r t h y to b e G o d ' s last e n d i n t h e 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
will follow,
.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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98

G O D S

C H I E F

E N D I N

pable o f b e i n g h i s o w n e n d i n t h e c r e a t i o n o f t h e w o r l d ,
t h e n i t i s r e a s o n a b l e t o s u p p o s e t h a t h e h a d r e s p e c t to
himself, a s 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 b e s o , b e i n g i n f i n i t e l y t h e g r e a t est a n d best o f beings.
A l l t h i n g s e l s e , w i t h regard to
w o r t h i n e s s , importance, a n d e x c e l l e n c e , a r e perfectly 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 t h i n g s a c c o r d i n g t o 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 t h e greatest respect to h i m s e l f .
I t w o u l d be against the perfection o f h i s nature, 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 t o d o e v e r y t h i n g t h a t i s fit t o b e d o n e , t o s u p p o s e
otherwise.
A t least, a great part o f the m o r a l rectitude o f
( J o d , w h e r e b y h e i s d i s p o s e d t o e v e r y t h i n g t h a t 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 t h e
highest regard to that w h i c h is i n itself highest a n d
best.
T h e moral rectitude o f G o d m u s t consist i n a d u e
respect to things that a r e 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 chiefly c o n s i s t i n g i v i n g d u e respect
to t h a t B e i n g t o 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 regard. T h e worthiness o f others is a s
n o t h i n g to h i s ; s o that to h i m belongs a l l possible respect.
T o h i m b e l o n g s t h e whole o f t h e r e s p e c t t h a t a n y i n t e l l i g e n t 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 t h e h e a r t .
Therefore, i f m o r a l rectitude o f heart consists i n p a y i n g
t h e r e s p e c t o f t h e h e a r t w h i c h i s d u e , o r 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 r e q u i r e s i n f i n i t e l y t h e g r e a t e s t
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
regard here w o u l d be a c o n d u c t infinitely the m o s t unfit.
H e n c e it w i l l follow, that the moral rectitude 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 , o r affection o f G o d C H I E F L Y c o n s i s t s
m a regard to H I M S E L F , infinitely a b o v e h i s regard to a l l
other b e i n g s ; o r , i n other w o r d s , h i s holiness consists i n
this.
A n d i f i t b e t h u s fit t h a t G o d s h o u l d hiive a s u p r e m e
r e g a r d t o h i m s e l f , t h e n i t 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 t h o s e 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 , o r 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 regard to h i m s e l f
t h e n i t i s a n a m i a b l e t h i n g t h a t 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 ; o r a c t i n s u c h a m a n n e r , a s to
show that h e h a s s u c h a r e g a r d : t h a t w h a t i s h i g h e s t 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 , a s t h e r e i s g r e a t r e a s o n t o
t h i n k i t w a s , t h a t 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 author, that it m i g h t brightly appear 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 presentation o f h i s divine excellencies, a n d especially 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 t h e disposition of his heart;
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 i s w o r k s a r e s o
w r o u g h t a s t o show t h i s s u p r e m e r e s p e c t t o h i m s e l f , w h e r e i n
his moral excellence primarily consists.
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 b e 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 t o t h e 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 t o j u d g e w i t h greater e a s e a n d s a t i s f a c t i o n , t o c o n s i d e r , w h a t w e c a n suppose w o u l d b e d e t e r m i n e d b y s o m e third 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 b e perfectly indifferent a n d disinterested. O r
if w e m a k e the s u p p o s i t i o n , that infinitely 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
it w a s to determine h o w things s h a l l be most properly o r dered i n the whole kingdom of existence, including king
and subiects, G o d a n d his creatures; a n d , upon a view
o f the w h o l e , to d e c i d e w h a t regard s h o u l d prevail i n a l l
proceedings.
N o w s u c h a j u d g e , i n adjusting the proper
measures a n d k i n d s o f regard, w o u l d weigh things in 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 part o f the
w h o l e s h o u l d b e m o r e r e s p e c t e d , t h a n the l e s s e r , i n p r o portion (other things 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 ence.
S o t h a t t h e 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 t h e proportion o f existence, a n d

proportion o f excellence, o r a c c o r d i n g to t h e d e g r e e oi greatness a n d goodness, c o n s i d e i - e d conjunctly.

Such an aititer,
i n c o n s i d e r i n g t h e s y s t e m o f created i n t e l l i g e n t b e i n g s b y
i t s e l f , w o u l d d e t e r m i n e , t h a t t h e 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
worthy o f a greater share o f regard, than o n l y o n e i n d i v i d u a l .
F o r , however considerable some of the individuals might

C R E A T I O N

CHAP. I .

be, no o n e exceeds others s o m u c h a s to countervail a l l the

system.
A n d i f this j u d g e consider not only the system o f
c r e a t e d b e i n g s , b u t t h e s y s t e m o f being in general, c o m p r e h e n d i n g t h e 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
and c r e a t u r e ; still every part m u s t be considered accordi n g t o i t s i m p o r t a n c e , o r t h e m e a s u r e i t h a s o f exvitence
a n d excellence.
T o determine then, w h a t proportion o f
r e g a r d i s t o b e a l l o t t e d to t h e 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
taken together, both 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 ;
t h e Supreme Being, w i t h a l l i n h i m t h a t i s g r e a t a n d e x c e l l e n t , i s to b e c o m p a r e d w i t h a l l t h a t i s t o b e f o u n d i n t h e
whole creation:
a n d a c c o r d i n g a s t h e former i s f o u n d to
o u t w e i g h , i n s u c h proportion i s h e to h a v e a greater share
of
regard.
A n d i n this case, a s the w h o l e system o f
created beings, i n comparison o f the Creator, w o u l d be
found a s the light d u s t o f the balance, or even a s nothing
a n d vanity ; so the arbiter m u s t determine accordingly
w i t h respect to t h e 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 intelligent existence, i n a l l actions a n d proceedi 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 ,
preserving, using, disposing, changing, or destroying. A n d
as the C r e a t o r is infinite, a n d h a s a l l possible existence,
perfection, a n d excellence, s o h e m u s t have a l l possible
regard.
A s h e i s e v e r y w a y t h e 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 t h e s u p r e m e b e a u t y a n d
glory, the original good, a n d fountain o f a l l good ; s o he
m u s t h a v e i n a l l respects t h e s u p r e m e
regard.
A n d as he
i s God overall, t o 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 t o 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 t h a t h e
s h o u l d b e s o 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 t h e w h o l e s y s t e m : T h e u n i v e i - s a l i t y o f
things, 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 , i n s u c h a m a n n e r , a s t h a t respect t o h i m s h o u l d reign
o v e r a l l respect t o o t h e r t h i n g s , a n d regard t o c r e a t u r e s
should, universally, be subordinate a n d subject.
W h e n I s p e a k o f regard t o b e 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 t h e regard o f t h e sum total; a l l
intelligent existence, created a n d uncreated.
F o r i t i s fit,
t h a t t h e r e g a r d o f t h e Creator s h o u l d b e p r o p o r t i o n e d t o
t h e 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 t h e 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 arbiter a s I have
s u p p o s e d , w o u l d determine, that the w h o l e universe, i n
a l l i t s a c t i n g s , p r o c e e d i n g s , revolutions, a n d e n t i r e 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 t o God, a s t h e s u p r e m e a n d last e n d ; that every w h e e l , i n a l l its rotations,
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 t o h i m a s
the u l t i m a t e e n d o f a l l ; a s perfectly 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 were a n i m a t e d a n d directed by o n e
common soul.
O r . a s i f s u c h a n arbiter a s 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 p e r f e c t w i s d o m a n d rectitude, b e came the c o m m o n soul o f the universe, a n d actuated a n d
governed it i n a l l its motions.
T h u s I have gone u p o n the supposition o f a third d i s interested person.
T h e thing supposed is impossible;
b u t the case i s , nevertheless, j u s t t h e 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 i t s e l f .
F o r it is most certainly
p r o p e r for G o d t o a c t , a c c o r d i n g to t h e 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 t h e g r e a t e s t fitness i s , a s m u c h a s i f p e r f e c t
r e c t i t u d e w e r e a d i s t i n c t person to d i r e c t h i m .
God hims e l f i s possessed o f that perfect d i s c e r n m e n t a n d rectitude
w h i c h have been supposed.
I t b e l o n g s to h i m a s s u p r e m e
arbiter, a n d to h i s infinite w i s d o m a n d r e c t i t u d e , to state
all rules a n d measures o f proceedings.
A n d seeing these
attributes o f G o d are infinite, a n d m o s t a b s o l u t e l y perfect,
t h e y a r e n o t t h e l e s s fit t o 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 being c o n c e r n e d , a n d not a third person
that is disinterested.
F o r b e i n g interested u n f i t s a p e r s o n
to b e a n a r b i t e r o r j u d g e , n o o t h e r w i s e , t h a n a s i n t e r e s t
t e n d s to m i s l e a d his j u d g m e n t , o r 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 either,
i s c o n t r a r y to t h e 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 a s t h e r e m u s t b e some s u p r e m e j u d g e o f
fitness
a n d propriety i n the univei-sality o f things, 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 , i t therefore b e l o n g s t o
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 p e r f e c t l y fit for t h i s
office, a n d w h o a l o n e i s s o , t o s t a t e a l l t h i n g s a c c o r d i n g t o
t h e 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
rectitude were a distinct person.
W e m a y therefore b e
sure it is a n d w i l l b e done.

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SECT. I I .

W H A T

R E A S O N

I s h o u l d t h i n k t h a t t h e s e 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 , t h a t G o d h a s n o t forgot h i m s e l f , i n t h e e n d s
w h i c h h e p r o p o s e d i n t h e c r e a t i o n o f t h e w o r l d ; b u t that
he h a s s o s m t e d t h e s e e n d s , ( h o w e v e r s e l f - s u f f i c i e n t , 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 t h e r e i n p l a i n l y to s h o w a
s u p r e m e r e g a r d to h i m s e l f .
W h e t h e r this can' 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 b e c o n s i d e r e d a f t e r w a r d s a s
also w h a t m a y be objected against this 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 at i n the creation o f the w o r l d , ) m u s t be s u p posed to b e r e g a r d e d o r a i m e d a t b y G o d ultimately, o r a s
an ultimate e n d o f creation. F o r w e m u s t s u p p o s e , from
the p e r f e c t i o n o f G o d ' s n a t u r e , t h a t 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 a r e a c c o r d i n g to t r u t h .
B u t i f G o d values a thing
s i m p l y a n d absolutely o n its o w n a c c o u n t , then it is the
ultimate o b j e c t o f h i s v a l u e .
F o r to s u p p o s e t h a t 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 p r e s e n t s u p p o s i t i o n , w h i c h i s , t h a t h e v a l u e s i t a b s o l u t e l y , a n d for I t s e l f .
H e n c e it m o s t c l e a r l y f o l l o w s , t h a t
i f t h a t 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 b e w h a t h e s e e k s b y a n y t h i n g h e d o e s , he
m u s t r e g a r d i t a s a n ultimate end.
A n d , therefore i f h e
s e e k s It i n c r e a t i n g t h e w o r l d , o r a n y p a r t o f t h e w o r l d , i t i s
a n u l t i m a t e e n d o f the w o r k o f creation.
H a v i n g got t h u s
far, w e m a y n o w p r o c e e d a s t e p f a r t h e r , 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 i s actually t h e efect o f t h e c r e a t i o n
o f t h e 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, t h a t t h i n g i s 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 t h e
world.
W e s e e t h a t i t i s a g o o d w h i c h G o d aimed a t b y
the c r e a t i o n o f t h e w o r l d ; b e c a u s e h e h a s actually attained
It b v t h a t 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 inten^,
b y w h a t h e 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
inadvertently, 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 t o a t t a i n , f r o m 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 , t h a t h e seeks i n t h o s e a c t s a n d w o r k s .
Because
for a n a g e n t to intend t o 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 t h e
m e a n s h e u s e s , i s t h e s a m e t h i n g a s to seek i t b y t h o s e
means.
A n d t h i s i s t h e s a m e a s to m a k e t h a t t h i n g h i s
'^hJV^"'^
r^^""!;^ T ' >^
supposition,
w h a t G o d values ultimately, it m u s t t h e r e f o r e , b y the o r e l
c e d i n g p o s i t i o n , b e aimed at b y G o d , a s a n u l t i m a t e e n d o f
creating the w o r l d .

SECT. 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 l a s t o b s e r v e d , it seems t o b e t h e 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 light
reason w i l l g i v e u s , r e s p e c t i n g t h e p a r t i c u l a r e n d o r 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 t h e w o r l d
to c o n s i d e r , w h a t t h i n g o r t h i n g s a r e actually t h e effect o r
consequence of t h e c r e a t i o n o f t h e w o r l d , t h a t a r e s i m p l y
and originally valuable in themselves.
A n d this is w h a t
1 w o u l d directly proceed to, without entering 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, o r a m i a b l e ness, c o n s i s t s ; referring w h a t I s a y to t h e dictates o f t h e
reader s m i n d , on sedate a n d c a l m reflection.
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 , t h a t
the g l o r i o u s a t t r i b u t e s 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 a c t s a n d effects, s h o u l d b e e r e r / e d i n t h e p r o d u c tion ot s u c h effects a s m i g h t m a n i f e s t h i s i n f i n i t e p o w e r ,
w i s d o m , righteousness, goodness, & c . I f the w o r l d h a d
n o t tjeen c r e a t e d , t h e s e 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 g r e a t effects, m u s t for e v e r h a v e b e e n 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
prudence would have h a d n o exercise i n a n y wise contriv a n c e , a n y p r u d e n t p r o c e e d i n g , o r 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 b e e n n o o b j e c t s o f c o n t r i v a n c e o r d i s p o s a l .

SUPPOSES.

99

T h e s a m e m i g h t b e 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 p e r f e c t l y
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 been
e x e r t e d o r e x p r e s s e d i n a n y effect.
B u t then, i f the attrib 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,
a r e i n t h e m s e l v e s e x c e l l e n t , t h e exercises o f t h e m m u s t l i k e w'lse b e e x c e l l e n t .
I f it be a n e x c e l l e n t thing, that there
s h o u l d b e a s u f f i c i e n c y for a c e r t a i n k i n d o f a c t i o n o r
operation, the excellency o f s u c h a sufficiency m u s t consist
i n u s relation to t h i s 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 t h a t
c o u l d n o t b e , u n l e s s t h e 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 i s n o f u r t h e r v a l u a b l e , t h a n t h e
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 t o s u p p o s e t h a t 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 esteems
h i s o w n s u f f i c i e n c y w i s e l y t o contrive a n d d i s p o s e effects,
h e a l s o w i l l e s t e e m t h e w i s e contrivance a n d d i s p o s i t i o n
Itself.
A n d for t h e s a m e r e a s o n , a s h e 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 things 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 ; s o h e m u s t d e l i g h t i n s u c h a
righteous d i s p o s a itself.
2 . I t s e e m s to b e 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 , t h a t
t h e g l o r i o u s p e r f e c t i o n s o f G o d s h o u l d b e kmyum, a n d t h e
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
besides himself.
I f i t b e fit t h a t G o d ' s p o w e r a n d w i s d o m ,
o t c . s h o u l d b e e x e r c i s e d a n d expressed i n s o m e effects, a n d
not h e eternally d o r m a n t , then it s e e m s proper that these
e x e r c i s e s s h o u l d appear, a n d n o t b e t o t a l l y h i d d e n a n d u n known.
F o r i f they a r e , it w i l l b e j u s t t h e s a m e , a s to the
above purpose, as i f they were not.
G o d a s perfectly k n e w
h i m s e l f a n d h i s p e r f e c t i o n s , h a d a s perfect a n i d e a o f t h e
e x e r c i s e s a n d effects t h e y w e r e s u f f i c i e n t f o r , autecedentlu t o
any s u c h a c t u a l operations o f t h e m , a n d s i n c e .
If, theretore, I t b e 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 glorious perfections be a c t u a l l y
exhibited i n t h e i r c o r r e s p o n d e n t effects ; t h e n i t s e e m s a l s o ,
t h a t t h e knowledge o f t h e s e p e r f e c t i o n s 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 t h a t 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 is a thing i n finitely g o o d i n i t s e l f , t h a t G o d ' s g l o r y s h o u l d b e ytnou-n b v
a glorious society o f created beings.
A n d that there
s h o u l d b e 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 t e r n i t y , i s w o r t h y to be r e g a r d e d b y h i m , to w h o m i t b e l o n g s 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 d e f e c t 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 i s i n i t s e l f w o r t h y t o b e , t h e n knowledge i s ; a n d i f
a n y k n o w l e d g e , t h e n t h e 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 glory.
T h i s knowledge is one o f
the highest, 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 created
existence, m o s t remote 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 t h a t 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 equally reasonable it
s h o u l d b e e s t e e m e d a n d delighted i n , a n s w e r a b l v to its
dignity.
T h e r e i s n o m o r e reason to esteem it a s u i t a b l e
t h i n g , that t h e r e s h o u l d b e a n i d e a i n t h e understanding
corresponding unto the glorious object, than that there
s h o u l d b e a c o r r e s p o n d i n g affection i n t h e w i l l .
I f the perfection i t s e l f b e e x c e l l e n t , the k n o w l e d g e o f it is e x c e l l e n t ,
a n d so i s the esteem a n d love o f it excellent.
A n d as
It i s fit t h a t 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, i t i s a l s o fit t h a t h e s h o u l d v a l u e a n d e s t e e m t h e
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 being h i g h l y to
value h i m s e l f , it i s fit that h e s h o u l d l o v e t o 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
t h e u n d e r s t a n d i n g b e v a l u a b l e , t h e n the l o v e o f t h e h e a r t
s e e m s to b e 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 t h e d i s p o s i t i o n a n d affection o f t h e h e a r t .

4. A s there i s a n infinite 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 fulness o f every perfection, o f a l l excellency a n d
beauty, a n d o f infinite h a p p i n e s s a n d a s this 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 , o r e m a n a t i o n ad extra ; s o i t
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 t h i s i n finite f o u n t a i n o f g o o d 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 , s o a disposition t o t h i s i n
t h e D i v i n e B e i n g , m u s t b e l o o k e d u p o n a s a n excellent d i s -

"r . T * " ' " ^ of wisdom (says Mr. G. Tennent, in bis sermon at the onen
would God's leisdom be, if it had nothing to design or direct' T o what
s
Philadelphiaj i's
<U.,fn[7eendo(Z>er
If?. K '
i(ooinesa is doing good. T o suppose these uerfections purpose bis almtghtinets. if it never brought any Uiirg to pas' And of

'

not to be exerted would be to repre,St*thein as i n s i ^ ' i ^ a n t

whal u w h a t a v a i l h i s y o o d n M j , if it never did any good?"
H 2

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

100

G O D S

C H I E F

E N DI N

p o s i t i o n . S u c h an emanation o f good is, i n some sense, a

multiplication o f i t . So far a s the stream m a y be l o o k e d
u p o n as any t h i n g besides the f o u n t a i n , s o far i t may be
looked o n as an increase o f g o o d . A n d i f the fulness o f
good that IS i n the f o u n t a i n , i s i n i t s e l f excellent, then the
e m a n a t i o n , w h i c h i s a s i t were an increase, r e p e t i t i o n , o r
m u l t i p l i c a t i o n o f i t , i s excellent. T h u s i t i s fit, since there
1.S an m f i n i t e f o u n t a i n o f l i g h t a n d k n o w l e d g e , that this
l i g h t s h o u l d shine forth i n beams o f c o m m u n i c a t e d k n o w ledge and u n d e r s t a n d i n g ; a n d , as there is an i n f i n i t e f o u n t a i n o f holiness, m o r a l excellence, a n d b e a u t v , that so it
s h o u l d flow o u t i n c o m m u n i c a t e d holiness. A n d that a s
there IS an i n f i n i t e fulness o f i o y a n d happiness, s o these
s h o u l d have an e m a n a t i o n , a n d become a f o u n t a i n
flowing
o u t m a b u n d a n t streams, as beams f r o m the s u n .
T h u s It appears reasonable to suppose, that i t was G o d ' s
' ^^fV^^'l
^
and abundant
out h f r l ' f i l f
A ' . w ' K f " ! " e s s o f good ad extra, or w i t h o u t h i m s e l f ; a n d that the d i s p o s i t i o n to c o m m u n i c a t e h i m fn L " " , i
"
T
^t^i'NESS,* was w h a t 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 i m p r o p r i e t y i n saying, that a disposition i n G o d
to c o m m u n i c a t e h i m s e l f to the creature, m o v e d h i m to
create the w o r l d . F o r an i n c l i n a t i o n i n G o d t o c o m m u n i cate h i m s e l f to an object, seems to presuppose the exist
ence o f the object, at least i n idea. B u t the d i f f u s i v e
disposiition that excited G o d to give creatures existence
was rather a c o m m u n i c a t i v e dh-positUm i n general, o r a d i s position m the fulness o f the d i v i n i t y to flow o u t and
d i t l u s e I t s e l f T h u s the disposition there i s i n the root and
stock o f a tree t o diffuse sap a n d l i f e , is doubtless the
reason o f their c o m m u n i c a t i o n to its b u d s , leaves, a n d
f r u i t s , a / i e r these exist. B u t a d i s p o s i t i o n t o c o m ^ u n i cate o f I t s life and sap to its Jruits, is n o t s o properly the
cause o f I t s producing those f r u i t s , a s its disposition t o
diffuse I t s sap a n d life i n general. Therefore, t o speak
s t r i c t l y according to t r u t h , w e m a y 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.

SECT. I I I .
Wherein it is ronsulered how, on the supposition of God's
making the ioremeutioned things his list end, he maniJests a supreme and ultimate regard to himself in all his
I N the last section I observed some things w h i c h are
a c t u a l l y the consequence o f the creation o f the w o r l d ,
w h i c h seem a b s o l u t e l y valuable i n themselves, and so
w o r t h y to be made G o d ' s last end i n his w o r k . I n o w
proceed to i n q u i r e , h o w G o d ' s m a k i n g such things as these
his last e n d , is consistent w i t h his m a k i n g himself his last
end, or his manifesting an u l t i m a t e respect to h i m s e l f i n
his acts and w o r k s . Because it is agreeable to the dictates
h U ! T " : J ^ V " ''r
P[?ceedings he s h o u l d set h i m s e l f
highest
therefore, I w o u l d endeavour to s h o w , h o w his
i n f i n i t e love to and d e l i g h t i n himself, w i l l n a t u r a l l y cause
h i m to value and delight i n these things : or rather; h o w a
value to these things is i m p l i e d i n his value o f that i n f i n i t e
fulness o f good that is i n h i m s e l f
N o w , w i t h regard to the first o f the particulars m e n t i o n ed a b o v e - G o d s regard to the exercise o f those attributes
ot his nature, in their proper operations and effects, w h i c h
consist m a mffU-ie?icy for these o p e r a t i o n s i t is n o t hard
o w n n r r V ' ^ ' ' G o d ' s regard to himself, and value for his
o w n perfections, s h o u l d cause h i m to value these exercises
a n d expressions o f his p e r f e c t i o n s ; inasmuch as their e x ce l e n c y consists i n their relation to use, exereise, and ope^tion
G o d ' s love to himself, and his o w n attributes, w H l
therefore m a k e h i m d e l i g h t i n that w h i c h is the use, end
and operation o f these a t t r i b u t e s . I f one h i g h l y e x t e r n
a n d de ight i n the v i r t u e s o f a f r i e n d , as w i s d o m ' j u s t i c T ,
cc. that have relation to a c t i o n , this w i l l make h i m d e l i g h t

CREATION.

CHAP. I .

i n the w e r c M e a n d genuine effects o f these v i r t u e s . So i f

G o d both esteem a n d d e l i g h t i n his o w n perfections a n d
v i r t u e s , he cannot b u t v a l u e a n d d e l i g h t i n the expressions
and genume effects o f t h e m . So that i n d e l i g h t i n g i n the
expressions o f his perfections, he manifests a d e l i g h t i n h i m s e l f ; a n d m m a k i n g these expressions o f his o w n perfections his e n d , he makes himself his end.
_ A n d w i t h respect to the 'second a n d t h i r d particulars
the matter is n o less p l a i n . F o r he that loves any b e i n e '
and has a d i s p o s i t i o n h i g h l y to prize a n d greatly to de
l i g h t m his virtues and perfections, m u s t f r o m the same
disposition be w e l l pleased to have his excellencies k n o w n
a c k n o w l e d g e d , esteemed, a n d prized b y others. H e that
oves any t h i n g , n a t u r a l l y loves the approbation o f that
t h m g , a n d is opposite to the disapprobation o f i t .
Thus
It IS w h e n one loves the virtues o f a f r i e n d . A n d thus i t
w i l l necessarily b e , i f a b e i n g loves h i m s e l f and h i g h l y
prizes his o w n e x c e l l e n c i e s ; and thus it is fit i t s h o u l d
be, I f It be fit he s h o u l d thus love himself, and prize his
ovvn v a l u a b l e q u a l i t i e s ; that is, i t is fit that he s h o u l d
ake d e l i g h t i n his o w n excellencies being seen, a c k n o w edged, esteemed, and delighted i n .
T h i s is i m p l i e d i n a
love to h i m s e l f and his o w n p e r f e c t i o n s ; a n d i n m a k i n g
this his e n d , he makes h i m s e l f his e n d .
^
A n d w i t h respect to the f o u r t h a n d last p a r t i c u l a r , viz
G o d s being disposed to an a b u n d a n t c o m m u n i c a t i o n , a n d
g l o r i o u s e m a n a t i o n , o f that i n f i n i t e fulness o f good which
he possesses, as o f his o w n k n o w l e d g e , excellency, a n d
h ^ p i n e s s , m the manner he d o e s ; i f w e t h o r o u g h l y c o n sider the m a t t e r , i t w i l l appear, that herein alsd G o d
makes h i m s e l f his e n d , m such a sense, as p l a i n l y to
himseir
* supreme a n d u l t i m a t e regard to

M e r e l y i n this disposition to cause an emanation o f his

glory and f u l n e s s w h i c h is p r i o r to the existence o f a n y
other b e i n g , a n d is t o be considered as t h e i n c i t i n g cause
o f g i v i n g existence to other b e i n g s G o d cannot so p r o perly be said to m a k e the creatu7e his e n d , as himself
For
the creature is n o t as vet considered as e x i s t i n g . "Iliis d i s p o s i t i o n or desire i n G o d , m u s t be prior to the existence
of the creature, even i n foresight. F o r i t is a disposition
that IS the o r i g i n a l g r o u n d even o f the f u t u r e , intended and
foreseen existence o f the creature. G o d ' s beneiolence as
It respects the creature, mav be taken either in a largpr or
stricter sense
I n a larger sense, it may signify n o t h i n g
diverse f r o m that good disposition i n his nature to c o m m u nicate o f his o w n fulness i n g e n e r a l ; as his k n o w l e d g e .
Ills holiness, a n d h a p p i n e s s ; and to give creatures existence in order to i t . T h i s may be called benevolence, or
love, because it is the same good disposition that is exercised i n love. I t IS the very f o u n t a i n f r o m whence love
o r i g i n a l l y proceeds, when taken in the most proper sense
and It has the same ceneral tendency a n d effect i n the creature s w e l l - b e i n g . B u t yet this cannot have any p a r t i c u l a r
present or f u t u r e created existence for its o b j e c t ; because
It IS p r i o r to any such object, and the very source o f the
f u t u r i t i o n o f its existence. N o r is it really diverse f r o m
O o d s love to h i m s e l f ; as w i l l more clearly appear afterwards.
'
B u t G o d ' s love may be taken more s t r i c t l y , for this
general disposition to c o m m u n i c a t e g o o d , as directed to
particular objects.
L o v e , i n the most strict and proper
sense, p-esupposrs the existence o f the object b e l o v e d , at
least in idea and exoectation, and represented to the m i n d
as f u t u r e . G o d d i d not love angels i n the strictest sense,
b u t i n consequence o f his i n t e n d i n g to create t h e m , a n d so
h a v i n g an idea o f f u t u r e existing angels. Therefore his
love to them was n o t properly w h a t excited h i m to intend
to create t h e m . L o v e or benevolence, strictly t a k e n , p r e supposes an existing object, as m u c h as p i t y a miserable
suffering object.

T h i s propensity i n G o d to diffuse h i m s e l f , may be c o n sidered as a propensity to h i m s e l f diffused ; or to his o w n

g l o r y e x i s t i n g i n its e m a n a t i o n . A respect to himself, or
an i n f i n i t e propensity to a n d d e l i g h t i n his o w n g l o r y , is
t h a t w h i c h causes h i m to i n c l i n e to its b e i n g a b u n d a n t l y
d i f f u s e d , a n d to d e l i g h t i n the emanation o f it. T h u s , that
this (feneral meanin([: and partly, because I am led hereto bv some of

Phrr?rt^s~'

!<' P a - ' . w h S X n K

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H?e

SECT. I I I .

H O W

G O DR E G A R D S

n a t u r e i n a t r e e , b y w h i c h i t p u t s forth b u d s , s h o o t s 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 f r u i t , i s a d i s p o s i t i o n
that terminates i n its o w n c o m p l e t e self.
A n d s o the d i s j o s i t i o n i n t h e s u n t o s h i n e , o r a b u n d a n t l y to d i f f u s e i t s
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 i t s
o w n most glorious a n d complete state.
S o G o d looks o n
the c o m m u n i c a t i o n o f himself, 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 g l o r y t o b e l o n g to t h e 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 though he w e r e not i n h i s m o s t glorious state
without it. T h u s thechurch o f Christ, (toward
whom
and m w h o m are the emanations o f his glory, 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 / / n e s s of
t^firtit; a s t h o u g h h e w e r e n o t i n h i s c o m p l e t e s t a t e w i t h out h e r ; like A d a m without E v e . AncT the church is
c a l l e d the glory o f C h r i s t , as the w o m a n is the glory 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 M Y G L O R Y . * - I n d e e d , after t h e c r e a t u r e s
ate intended to b e c r e a t e d , G o d m a y b e c o n c e i v e d o f
a s b e i n g 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 t h e s t r i c t e s t
sense, in his dealings with them.
H i s exercising his goodness, a n d gratifying h i s benevolence to t h e m i n particular
m a y be the spring o f all G o d ' s proceedings through the
u n i v e r s e ; a s heing n o w the d e t e r m i n e d w a v o f gratifying
his general i n c l i n a t i o n to diffuse h i m s e l f .
Here G o d acti n g for himself, o r 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 , a r e n o t to b e s e t i n o p p o s i t i o n t h e y
a r e rather t o b e c o n s i d e r e d a s c o i n c i d i n g o n e w i t h t h e
other, a n d i m p l i e d o n e i n the other.
B u t y e t G o d i s to
b e 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 r e g a r d ; a n d t h e
c r e a t u r e IS t h e 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 being a s it were c o m p r e h e n d e d i n G o d
as It s h a l l b e more particularly observed presently.

H I M S E L F .

101

considered wherein this holiness i n t h e creature consists

VIZ. i n love, w h i c h is the comprehension o f a l l t r u e v i r t u e '
a n d p r i m a r i l y i n love to G o d , w h i c h is exercised i n a
high esteem o f G o d , a d m i r a t i o n o f his perfections, c o m placency m t h e m , and praise o f t h e m . A H w h i c h things
are n o t h i n g else b u t the heart e x a l t i n g , m a g n i f y i n g , o r
g l o r i f y i n g G o d ; w h i c h , 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 n a t u r e .
is b i r 2 ! T ? ^ i ? ^ " ' " ^ " ^ '"^'''^
communicates,
Kjn% happtness. This happiness consists i n e n j o y i n g a n d
rejoicing i n h i m s e l f ; a n d so does also the creature's^hap nH l - = I " * P^^''<='Pafon o f w h a t is i n G o d ; and G o d
and his glory are the objective g r o u n d o f i t . ' l l i e h a p p i .kn
creature consists i n rejoicing i n G o d ; b y WL'CI.
o f the heart m ( , o d s g l o r y , is o n e t h i n g that belongs t o
praise. So that G o d is a l l i n a l l , w i t h refpect t o each p a n
o f that c o m m u n i c a t i o n o f the d i v i n e fulness w h i c h is made
to the creature. W h a t is c o m m u n i c a t e d is d i v i n e , or
something o f G o d ; a n d each c o m m u n i c a t i o n is o f that
nature, that the creature t o w h o m i t is m a d e , is thereby
conformed t o G o d , a n d u n i t e d t o h i m : a n d that i n p r o p o r t i o n as t h e c o m m u n i c a t i o n is greater or less. A n d the
c o m m u n i c a t i o n itself is n o other, i n the very nature o f i t
than that wherein the very h o n o u r , e x a l t a t i o n , a n d praise
of G o d consists.
'

A n d i t is farther to be considered, t h a t w h a t G o d a i m e d
a i n the creation o f the w o r l d , as the e n d w h i c h he h a d
u l i m a t e l y i n v i e w , w a s that c o m m u n i c a t i o n o f h i m s e l f
w h i c h he i n t e n d e d t h r o u g h a l l eternity. A n d i f we a t t e n d
to the nature a n d circumstances o f this eternal emanation
B u t h o w G o d ' s %'alue for, a n d d e l i g h t i n , t h e e m a n a t i o n s
of d i v i n e g o o d , i t w i l l more clearly s h o w HOW, i n m a k i n g
Of h i s f u l n e s s m t h e 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
this his e n d , G o d testifies a supreme respect t o h i m s e l f , a n d
the infinite fulness o f good i n himself, a n d t h e s u p r e m e
makes h i m s e l f his e n d . There are m a n y reasons t o t h i n k
r e g a r d h e h a s for h i m s e l f ; a n d t h a t i n m a k i n g t h e s e
that what G o d has m v i e w , i n a n increasing c o m m u n i c a emanations, h e ultimately makes himself his end i n creat i o n o f h i m s e l f t h r o u g h e t e r n i t y , is an increasing k n o w l e d g e
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 o f G o d , love to h i m , a n d j o y i n h i m . A n d i t is t o be c o n ticularly the nature 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 sidered, that the more those d i v i n e c o m m u n i c a t i o n s increase
cations o f G o d ' s fulness.
m the creature, the more i t becomes one w i t h G o d : for so
O n e part o f that d i v i n e fulness w h i c h i s c o m m u n i c a t e d
m u c h the more is i t u n i t e d t o G o d i n l o v e , t h e heart is
i s t h e d i v m e knowledge.
That communicated knowledge
d r a w n nearer and nearer t o G o d , a n d the u n i o n w i t h h i m
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 becomes more firm and close : a n d , a t t h e same t i m e , t h e
creating the w o r l d , is the creature's k n o w l e d g e o f H I M F o r
creature becomes more and m o r e conformed t o G o d . T h e
t h i s IS t h e e n d o f a l l o t h e r k n o w l e d g e ; a n d e v e n t h e
image is more a n d more perfect, arid so t h e good that is
faculty o f understanding w o u l d be vain without i t . A n d
i n the creature comes f o r ever nearer a n d nearer t o an
t h i s k n o w l e d g e IS m o s t p r o p e r l y a c o m m u n i c a t i o n o f G o d ' s
i d e n t u v w i t h that w h i c h is i n G o d . I n the v i e w therefore
m h n i t e k n o w l e d g e , w h i c h primarily consists i n the k n o w of t>od, w h o has a comprehensive prospect o f the increasledge o f himself.
G o d , i n m a k i n g this h i s e n d , m a k e s
i n g u n i o n a n d c o n f o r m i t y t h r o u g h e t e r n i t y , i t m u s t be an
/iimself h i s e n d . T h i s k n o w l e d g e i n t h e c r e a t u r e , i s b u t a
i n h n i t e l v strict and perfect nearness, c o n f o r m i t y , a n d o n e conformity to G o d . I t i s the image o f G o d ' s o w n k n o w ness. F o r It w i l l f o r ever come nearer a n d nearer to that
ledge o f himself.
I t is a participation o f the s a m e ; though
strictness and perfection o f u n i o n w h i c h there is between
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 t h e s u n the Father a n d the S o n . So that i n the eyes o f G o d , w h o
c o m m u n i c a t e d are the light a n d glory o f the s u n itself, i n
perfectly sees the w h o l e o f i t , i n its i n f i n i t e progress a n d
part.
increase, i t m u s t come to an e m i n e n t f u l f i l m e n t o f C h r i s t ' s
request, i n J o h n x v i i . 2 1 , 2 3 . That they all may be O N E ,
B e s i d e s , G o d ' s glory i s the object o f this k n o w l e d g e , or
as thou iather art in me, and I in thee, that fhn/ also may
the t h i n g k n o w n ; s o that G o d i s glorified i n i t , a s hereby
he O N E inw; I VI them and thou in me, that they may be
his excellency is seen.
A s therefore G o d v a l u e s h i m s e l f ,
a s h e 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 , h e m u s t d e l i g h t i n miuleperfect %n O N E . I n this v i e w , those elect creatures
w h i c h m u s t be looked u p o n as t h e end o f a l l t h e rest o f
every thing o f that nature : a s h e delights i n h i s o w n light,
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 t h a t l i g h t ; a n d a s h e the creation, considered w i t h respect t o t h e w h o l e o f their
eternal d u r a t i o n , a n d as such m a d e G o d ' s e n d , m u s t be
highly 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 pleased
v i e w e d as b e i n g , as i t w e r e , o n e w i t l i G o d . T h e y were
m h a v i n g i t 7nanifested, a n d s o glorified.
respected as brought h o m e t o h i m , united w i t h h i m , centerA n o t h e r emanation o f divine fulness, i s the c o m m u n i c a i n g most perfectly, as i t were s w a l l o w e d u p i n h i r n so
t i o n o f v i r t u e a n d holiness t o t h e c r e a t u r e : t h i s i s a c o m that his respect t o them finally coincides, a n d becomes one
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 herebv the creature
a n d the same, w i t h respect t o himself. T h e interest o f
partakes o f G o d ' s o w n moral e x c e l l e n c y ; w h i c h is properly
the creature i s , as i t were, G o d ' s o w n interest, i n p r o p o r the beauty o f the d i v i n e nature. A n d a s G o d dehghts i n
t i o n t o t h e degree o f their relation a n d u n i o n to G o d .
his o w n b e a u t y , he m u s t necessarily delight i n the creature'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 t o a n d p a r t i c i p a t i o n o f i t , T h u s the interest o f a m a n ' s / n i / y is l o o k e d u p o n as the
same w i t h h i s own i n t e r e s t ; because o f t h e relation they
as truly as a bnghtness o f a j e w e l , held i n the sun's beams,
stand i n t o h i m , his p r o p r i e t y i n t h e m , a n d their s t r i c t
is a participation o r derivation o f the s u n ' s brightness,
u n i o n w i t h h i m . B u t G o d ' s elect creatures, w i t h respect
though i m m e n s e l y less i n degree.
A n d then it m u s t b e
Very renisrkable i i that place. John xii. 2S, 24. And Jena

2
f'IfZrJt
hid J^itt,^'

anmered

'"\"J''
/ "heat fall into the griundTa^
'
K"
forth much fruit.
Christ
sa^.H^5^.nSltei?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

.p.,g

u, niucu u

mmniumcawa nia fulness and ilorv

lr^,ep.Si^4sMS'vSM.SS.^T,;S^^^^^^

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An

102

GOD'S C H I E F

END

to their eternal d u r a t i o n , are i n f i n i t e l y dearer to G o d , than

a m a n s f a m i l y is to h i m . W h a t has been said shows,
t h a t as a l l things are from G o d , as their first cause and
f o u n t a i n ; so a l l thmgs tend to h i m , and i n their progress
c o m e nearer and nearer to h i m t h r o u g h a l l e t e r n i t y : w h i c h
argues, that he w h o is their first cause is their last e n d . *

SECT.

IV.

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 m a y object against w h a t has been said
as being mconsistent w i t h G o d ' s absolute independence
and i m m u t a b i l i t y : p a r t i c u l a r l y , as though G o d were i n c l i n e d to a c o m m u n i c a t i o n o f his fulness, and emanations
o f his o w n g l o r y , as b e i n g his o w n most glorious and c o m plete .state. I t m a y be t h o u g h t that this does n o t w e l l
consist w i t h G o d , being self-existent f r o m a l l e t e r n i t y
absolutely perfect i n himself, i n the possession o f i n f i n i t e
and independent g o o d . A n d that, i n general, t o suppose
that G o d makes h i m s e l f his e n d , i n the creation o f the
w o r l d , seems t o suppose that he aims at some interest or
happiness o f his o w n , n o t easily reconcilable w i t h his
being perfectly and i n f i n i t e l y happy i n h i m s e l f I f i t c o u l d
be supposed that G o d needed any t h i n g ; or that the g o o d ness o f his creatures c o u l d extend to h i m ; or that they
c o u l d be profitable t o h i m ; i t m i g h t be fit, that G o d
s h o u l d m a k e himself, a n d his o w n interest, his highest
a n d last end i n creating the w o r l d . B u t seeing that G o d
IS above a l l need, a n d a l l capacity o f being made better or
happier i n any r e s p e c t ; to w h a t purpose s h o u l d G o d make
h i m s e l f his e n d , or seek to advance h i m s e l f i n a n y respect
by any o f his w o r k s ? H o w a b s u r d is i t to suppose that
<.od s h o u l d d o such great t h i n g s , w i t h a v i e w t o obtain
wtiat he IS already most perfectly possessed of, and was so
t r o i n a l l eternity ; and therefore cannot n o w possibly need
nor w i t h any c o l o u r o f reason be supposed to seek !
'
Ans.
1. M a n y have w r o n g n o t i o n s o f G o d ' s h a p p i ness, as r e s u l t m g f r o m his absolute self-sufficience, i n d e pendence, a n d i m m u t a b i l i t y . T h o u g h i t be t r u e , that G o d ' s
g l o r y and happiness are m and o f himself, are i n f i n i t e a n d
cannot be added t o , a n d unchangeable, for the w h o l e and
every part o f w h i c h he is perfectly independent o f the
creature ; yet i t does n o t hence f o l l o w , nor is i t t r u e , that
G o d has no real and proper d e l i g h t , pleasure, or happiness,
i n any of his acts or c o m m u n i c a t i o n s relative t o the creat u r e , or effects he produces i n t h e m ; or i n any t h i n g he
sees i n the creature's q u a l i f i c a t i o n s , d i s p o s i t i o n s , actions
and state.
G o d m a y have a real a n d proper pleasure or happiness
i n seeing the happy state o f the c r e a t u r e ; yet this m a y not
be different f r o m his d e l i g h t i n h i m s e l f ; being a d e l i g h t i n
his o w n i n f i n i t e g o o d n e s s ; or the exercise o f that g l o r i o u s
propensity o f his nature to difl'ii.se and c o m m u n i c a t e h i m self, and so g r a t i f y i n g this i n c l i n a t i o n o f his o w n heart.
I h i s d e l i g h t w h i c h G o d has i n his creature's happiness
c a n n o t properly be said to be w h a t G o d receives f r o m the
creature, i - o r i t is o n l y the effect o f his o w n work in and
c o m m u n i c a t i o n s to the creature ; i n m a k i n g i t , and a d m i t t i n g i t t o a p a r t i c i p a t i o n o f his fulness. A s the sun receives
n o t h i n g f r o m the j e w e l t h a t receives its l i g h t , a n d shines
o n l y b y a p a r t i c i p a t i o n o f its brightness.
V \ i t h respect also t o the creature's holiness; G o d m a y
have a proper d e l i g h t a n d j o y i n i m p a r t i n g this t o the
creature as g r a t i f y i n g hereby his i n c l i n a t i o n t o c o m m u n i cate o f his o w n excellent fulness. G o d m a y d e l i g h t , w i t h
t r u e and great pleasure, i n b e h o l d i n g that beiiuty w h i c h is
a n image a n d c o m m u n i c a t i o n o f his o w n b e a u t y , an expression and manifestation o f his o w n loveliness. A n d this is
so far f r o m b e i n g an instance o f his happiness n o t being i n
a n d f r o m himself, that i t is an evidence that he is happy i n
h i m s e l f , or delights a n d has pleasure i n his o w n beauty
If
he d i d n o t take pleasure i n the expression o f his o w n b e a u t y .
I t w o u l d rather I)e an evidence that he does not delieht i n
his o w n beauty ; that he hath n o t his happiness a n d e n j o y T h u remarlf must be understood with limitaUon; asexpressing the effect

IN

CREATION.

CHAP.

I.

m e n t i n his o w n beauty and perfection. So that i f w e s u p pose G o d has real pleasure a n d happiness i n the h o l y love
and praise o f his saints, as the image and c o m m u n i c a t i o n
of his o w n holiness, i t is not properly any pleasure d i s t i n c t
f r o m the pleasure he has i n h i m s e l f ; b u t i t is t r u l y an i n stance o f i t .
A n d w i t h respect t o G o d ' s being g l o r i f i e d i n those perfections wherein his g l o r y consists, expressed i n their corresponding effects,as his w i s d o m , i n wise designs a n d
w e l i - c o n t r i v e d w o r k s , his power, i n great effects, his j u s t i c e
i n acts o f righteousness, his goodness, i n c o m m u n i c a t i n g
happiness,this does n o t aigue that his pleasure is not i n
h i m s e l f , a n d his o w n glory ; b u t the contrary. I t is the
necessary consequence o f his d e l i g h t i n g i n the g l o r y o f his
n a t u r e , that he d e l i g h t s i n the e m a n a t i o n and effulgence
o f It.
"
N o r d o these t h i n g s argue any dependence i n G o d on the
creature for happiness. T h o u g h he has real pleasure i n the
creature's holiness a n d happiness, yet this is n o t properly
any pleasure w h i c h he receives f r o m the creature. F o r
these things are w h a t he eives the creature. T h e y are
w h o l l y a n d e n t i r e l y f r o m h i r a . H i s rejoicing therein is
rather a rejoicing i n his o w n acts, a n d his o w n glory e x pressed i n those acts, than a j o y d e r i v e d f r o m the creature.
O o d s j o y is dependent on n o t h i n g besides his o w n act
w h i c h he exerts w i t h an absolute a n d independent power
A n d yet, i n some sense, i t can be t r u l y said, that G o d has
the more d e l i g h t a n d pleasure for the holiness and happi
ness o f his creatures. Because G o d w o u l d be less h a p p y .
If he were less good : or i f he had n o t that perfection o f n a ture w h i c h consists i n a propensity o f nature t o diffuse his
o w n fulness. A n d he w o u l d be less h a p p y , i f i t were possible for h i m to be h i n d e r e d i n the exercise o f his goodness
a n d his other perfections, i n their proper effects. B u t he'
has complete happiness, because he has these perfections,
and cannot be h i n d e r e d i n exercising and d i s p l a y i n g t h e m
m their proper effects. A n d t h i s surely is n o t , because he
Ks d e p e n d e n t ; b u t because he is independent on any other
that s h o u l d h i n d e r h i m .
F r o m t h i s v i e w , i t appears, that n o t h i n g w h i c h has been
said, IS m the least inconsistent w i t h those expressions i n
S c r i p t u r e , that s i g n i f y , " m a n cannot be profitable to G o d , "
& c . F o r these expressions p l a i n l y mean no m o r e , than
that G o d is a b s o l u t e l y independent o f u s ; that we have
n o t h i n g o f o u r o w n , no stock f r o m whence w e can give t o
G o d ; a n d that no part o f his happiness originates f r o m
man.

F r o m w h a t has been s a i d , i t appears, that the pleasure

G o d hath i n those things w h i c h have been m e n t i o n e d , is
rather a pleasure i n difl^using and communicating t o , than
i n receiving f r o m , the creature. S u r e l y , i t is no a r g u m e n t
of indigence m G o d , that he is i n c l i n e d to c o m m u n i c a t e o f
his i n f i n i t e fulness. I t is no a r g u m e n t o f the emptiness
or deficiency o f a f o u n t a i n , that it is i n c l i n e d t o overflow
N o t h i n g f r o m the creature alters G o d ' s happiness, as
t h o u g h I t were changeable either by increase or d i m i n u t i o n ,
r o r t h o u g h these communications o f G o d t h e s e exercises
operations, a n d expressions o f his g l o r i o u s perfections'
w h i c h G o d rejoices i n a r e i n t i m e ; yet his joy i n them is
w i t h o u t b e g m n m g or change. T h e v were a l w a y s e q u a l l y
present m the d i v i n e m i n d . H e beheld t h e m w i t h equal
clearness, certainty, a n d fulness, i n every respect, as he d o t h
n o w . T h e y were a l w a y s e q u a l l y p r e s e n t ; as w i t h h i m
there is n o variableness or succession. H e ever beheld a n d
e n j o y e d them perfectly i n his o w n i n d e p e n d e n t a n d i m m u t a b l e power a n d w i l l .
Ans. 2 . ] f any are n o t satisfied w i t h the preceding a n swer, b u t s t i l l insist on the o b j e c t i o n , let them consider
w h e t h e r they can devise any other scheme o f G o d ' s last e n d
i n creating the w o r l d , b u t w h a t w i l l be e q u a l l y o b n o x i o u s
to t h i s objection i n its f u l l force, i f there be any force i n i t .
F o r i f G o d had a n y last end i n creating t h e " w o r l d , then
there was s o m e t h i n g i n some respect f u t u r e , that he a i m e d
at, and designed to b r i n g t o pass by creating the w o r l d ;
s o m e t h i n g that was agreeable t o his i n c l i n a t i o n or w i l l l e t
that be his o w n g l o r y , or the happiness o f his creatures, o r
what It w i l l .
N o w , i f there be s o m e t h i n g that G o d seeks
as agreeable, or grateful to h i m , t h e n , i n the a c c o m p l i s h of benevolent inBuence, but not the effect of juttice on a moral system.- W

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SECT.

IV.

S O M E

OBJECTIONS

ment o f it h e is gratified
I f the last e n d w h i c h h e seeks
. n the c r e a t i o n o f t h e w o r l d b e t r u l y a t h i n g g r a t e f u l to h i m ,
( a s c e r t a i n l y I t IS I f , t b e t r u l y h i s e n d , a n d t r u l y t h e Z '
j e c t o f h i s w i l l ) then it i s w h a t he takes a real delight a n d
pleasure in
B u t t h e n , a c c o r d i n g to t h e 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 h e 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 o r
s e e k 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
satisfied i n h i m s e l f ?
W h a t c a n remain for h i m t o t a k e
a n y d e l i g h t i n , o r to be further gratified b y , w h o s e eternal
and unchangeable delight is i n himself, as 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 pressed w i t h h i s o w n objection, l e t h i m e m b r a c e w h a t notion
he w i l l o f G o d s e n d i n t h e c r e a t i o n .
A n d I think he has
n o w a y left t o a n s w e r b u t t h a t w h i c h h a s b e e n t a k e n
above.
I t m a y therefore b e p r o p e r h e r e t o o b s e r v e , t h a t l e t w h a t
w i l l b e 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 pleasure i n
W h a t e v e r be the proper object o f his
w i l l , h e IS g r a t i f i e d 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 t o
h i m i n I t s e l f , o r for s o m e t h i n g e l s e f o r w h i c h h e w i l l s i t
a n d s o IS h i s f u r t h e r e n d .
B u t whatever is G o d ' s last e n d '
that h e w i l l s / o r Its own sake; a s g r a t e f u l t o h i m i n i t s e l f
or i n w h i c h h e has s o m e degree o f true a n d proper pleasure
Otherwise w e must deny a n y s u c h thing as 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 t o p a s s i n t i m e ; a n d s o
must deny his work o f creation, or a n y work o f h i s provid e n c e , to b e 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 t h e
vvorld, a r e p r o p e r l y the fruits o f h i s w i l l , a s o f h i s u n d e r standing.
A n d i f there be a n y s u c h thing at 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 i n d i f f e r ent w h e t h e r h i s w i l l b e fulfilled o r n o t . A n d i f h e i s n o t
indifferent, then h e i s t r u l y giatified a n d pleased i n the
fulfilment o f his w i l l .
A n J i f h e h a s a r e a l pleasure i n a t teinirig h i s e n d , t h e n t h e 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 delight or pleasure i n
any measure consists.
T o s u p p o s e that G o d h a s pleasure
in things that a r e 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
about these things, 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 phorically.
'
^
Am. 3 . T h e d o c t r i n e t h a t m a k e s G o d ' s creatures a n d
n o t him.Klf t o b e h i s l a s t e n d , i s a d o c t r i n e t h e f u r t h e s t
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 s e l f sufBcience a n d independence.
I t far l e s s a g r e e s t h e r e w i t h
than the doctrine against w h i c h this is o b j e c t e d .
For we
m u s t ronceive o f t h e efficient a s depending o n h i s u l t i m a t e
end. H e depends on this e n d , in his desires, a i m s , actions,
and p u r s u i t s ; so that he fails i n a l l his 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 fails o f h i s e n d .
N o w i f G o d himself be
his l a s t 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 nothing b u t h i m s e l f
I f a l l t h i n g s b e o f h i m , a n d to
h i m , a n d h e t h e first a n d t h e l a s t , t h i s s h o w s h i m to b e 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 what he s e e k s ; b u t h i s desires a n d p u r s u i t s a s thev
o n g i n a t e f r o m , s o 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 h e i s de
pendent o n none b u t h i m s e l f i n the beginning o r e n d o f
any o f his exercises or operations.
B u t if not himself, 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
creature

OBJECT. I I
makes

^ ' ^ P * " * ^ ^ " ' n the

S o m e m a y object, that to s u p p o s e G o d

h i m s e l f h i s highest a n d last e n d , i s disliSnourable

to h i m ; a s i t i n effect s u p p o s e s , t h a t 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 fishness is looked u p o n a s m e a n

and sordid i n the creature ; u n b e c o m i n g a n d even hateful

in

such a worm

o f the dust as m a n .

W e s h o u l d look

upon a m a n as o f a base a n d contemptible character, w h o

should i n every thing he d i d , be governed b y selfish p r i n ciples ; s h o u l d m a k e his p r i v a t e interest h i s g o v e r n i n g a i m
in a l l h i s c o n d u c t

in lif^.

H o w far t h e n i h o u l d w e b e

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

blessed a n d only

Potentate !

D o e s it n o t b e c o m e u s to

ascribe to h i m t h e m o s t n o b l e a n d generous
n a l r , t r s o S i d r '
Ans.

"^^'^

1. S u c h a n o b j e c t i o n

^nH''?L''?*'"l"^^'^'^
and the virtue o f generosity.
a disposition m a n y b e i n g to

dispositions,

every t h i n g % r i v a t e :

must

arise

fi-om

a very i g -

f
^ ' c e o f selfishness,
I f by selfishness be meant
regard h i m s e l f ; t h i s i s n o

C O N S I D E R E D .

103

otherwise vicious or u n b e c o m i n g , than as one is less than a

m u l t i t u d e ; and so the p u b l i c weal is o f greater value than
his particular interest. A m o n g created beings one single
pereon is inconsiderable i n c o m p a r i s o n o f the generality a n d
so his interest is o f l i t t l e i m p o r t a n c e compared w i t h the
interest o f the w h o l e system. Therefore i n t h e m , a d i s p o sition to prefer self, as i f i t were m o r e than a l l , is exceedi n g v i c i o u s . B u t I t is vicious on no other a c c o u n t , than as
h i l t 1 ^ ^ ' ?
that does n o t agree w i t h the nature o f
things , a n d t h a t w h i c h is indeed the greatest g o o d .
And
sa'^?'I.i'h"
''"^ T
' e ^ ' ^ ' ^ S " "^'^
i"terest for the
f h p L L
f ' " ""^ f u r t h e r excellent, n o f u r t h e r w o r t h y
he name o f generosity, t h a n i t is treating things a c c o r d i n g
to their true v a l u e ; prosecuting s o m e t h i n g m o s t w o r t h y tS
be p r o s e c u t e d ; an expression o f a d i s p o s i t i o n t o prefer
s o m e t h i n g to self-interest, that is indeed preferable i n Itself.
B u t I f G o d be indeed so great, a n d so excellent, that a l l
other beings are as n o t h m g t o h i m , a n d a l l other excellency
be as n o t h i n g , and less than n o t h i n g a n d v a n i t y , i n c o m parison o f his ; a n d G o d be o m n i s c i e n t a n d i n f a l l i b l e , a n d
perfectly k n o w s that he is i n f i n i t e l y the m o s t v a l u a b l e
b e i n g ; t h e n i t is fit that his heart s h o u l d be agreeable t o
t h i s w h i c h IS i n d e e d the t r u e nature and proportion o f
t h m g s , a n d agreeable t o this i n f a l l i b l e a n d a l l - c o m p r e h e n d i n g u n d e r s t a n d i n g w h i c h he has o f t h e m , and that perfectly
clear l i g h t i n w h i c h he v i e w s t h e m - a n d t h a t he s h o u l d
v a l u e h i m s e l f i n f i n i t e l y more than his creatures.
Ans. 2 I n created beings, a regard t o self-intei-est m a y
properly be set i n opposition to the p u b l i c welfare be"
cause the private interest o f one person m a y be inconsistent w i t h the p u b l i c good ; at least i t may l)e so i n the a p prehension o f t h a t person. T h a t w h i c h t h i s person l o o k s
u p o n as his interest, m a y interfere w i t h o r oppose the
general g o o d . H e n c e his private interest m a y be regarded
a n d p u r s u e d m o p p o s i t i o n to the p u b l i c . B u t this l a n n o t
be w i t h respect t o the S u p r e m e B e i n g , the a u t h o r and head
o f the w h o l e s y s t e m ; on w h o m a l l absolutely d e p e n d w h o IS the f o u n t a i n o f being a n d good t o the w h o l e
I t is'
m o r e a b s u r d to suppose that his interest s h o u l d be o p p o site t o the 'nterest of- the universal s y s t e m , than t h a t ' t h e
welfere o f the head, heart, a n d vitals o f the n a t u r a l b o d y ,
s h o u l d be opposite t o the welfare o f the b o d y . A n d i t 'is
impossible that G o d , w h o is o m n i s c i e n t , s h o u l d apprehend
his interest, as being inconsistent w i t h the g o o d and i n terest o f the w h o l e .

Ans. 3 . G o d seeking h i m s e l f i n the creation o f the w o r l d

i n the manner w h i c h has been s u p p o s e d , 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 t o h i m s e l f that i n c l i n e s h i m t o seek the
good o f his creature. I t is a regard to h i m s e l f that d i s poses h i m to diffuse and c o m m u n i c a t e h i m s e l f .
I t is s u c h
a d e l i g h t i n his o w n internal fulness a n d g l o r y , that d i s poses h i m t o an a b u n d a n t effusion and e m a n a t i o n o f t h a t
g l o r y . T h e same d i s p o s i t i o n , that inclines h i m t o d e l i g h t
m his g l o r y , causes l i i m to d e l i g h t i n t h e e v i b i t i o n s , e x pressions, a n d c o m m u n i c a t i o n s o f i t . I f there were any
)erson o f s u c h a taste a n d d i s p o s u i o n o f m i n d , t h a t t h e
brightness a n d l i g h t o f the sun seemed u n l o v e l y to h i m , he
w o u l d be w i l l i n g that the sun's brightness and l i g h t s h o u l d
be retained w i t h i n itself. B u t they t l i a t d e l i g h t i n i t , t o
w h o m I t appears l o v e l y a n d g l o r i o u s , w i l l esteem i t an
a m i a b l e a n d glorious t h i n g t o have i t d i f f u s e d and c o m m u n i c a t e d t h r o u g h the w o r l d .
H e r e , b y the w a y , i t m a y be properly considered,
vf hether some writers are n o t chargeable w i t h inconsistence
i n this respect. T h e y speak against the d o c t r i n e o f G O D
m a k i n g h i m s e l f his o w n highest a n d last e n d , as t h o u g h
this were an i g n o b l e selfishnesswhen indeed he o n l y is
fit t o be m a d e the highest e n d , by h i m s e l f a n d a l l other
b e i n g s ; i n a s m u c h as he is i n f i n i t e l y greater and more
w o r t h y than a l l o t h e r s y e t w i t h regard t o creatures, w h o
are i n f i n i t e l y less w o r t h y o f supreme and u l t i m a t e regard,
they suppose, that they necessarily, at a l l times, seek their
o w n happiness, and m a k e i t their u l t i m a t e end i n a l l , even
their most v i r t u o u s a c t i o n s ; a n d that this p r i n c i p l e , r e g u lated by w i s d o m and p r u d e n c e , as l e a d i n g t o that w S c h
IS their t n i e a n d highest happiness, is the f o u n d a t i o n o f a l l
v i r t u e , and every t h i n g that is m o r a l l y good and excellent
in them.
O B J E C T . I I I . T o w h a t has been supposed, that G o d

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104

GOD'S

CHIEF

END IN

makes h i m s e l f his e n d i n seeking that his g l o r y a n d e x cellent perfections s h o u l d be k n o w n , esteemed, l o v e d , a n d

d e l i g h t e d i n hy h i s creaturesit m a v be o b j e c t e d , that this
seems u n w o r t h y o f G o d . I t is considered as b e l o w a t r u l y
great m a n , t o be m u c h i n f l u e n c e d i n h i s c o n d u c t b y a
desire o f [jopnlar applause. T h e notice a n d a d m i r a t i o n o f
a gazing m u l t i t u d e , w o u l d be esteemed b u t a l o w e n d , t o
be aimed at b y a prince o r p h i l o s o p h e r , i n a n y great a n d
noble enterprise.
H o w m u c h more is i t u n w o r t h y t h e
great G o d , to perform his m a g n i f i c e n t w o r k s , e. g . t h e
creation o f the vast universe, o u t o f regard t o the notice
and admiration o f w o r m s o f the dust, that the displays o f
his magnificence m a y be gazed a t , a n d a p p l a u d e d b y
those w h o are i n f i n i t e l y m o r e beneath h i m , than t h e
meanest r a b b l e are beneath t h e greatest prince o r p h i l o T h i s objection is specious. I t hath a show o f a r g u m e n t
b u t I t w i l l appear t o be n o t h i n g b u t a s h o w , i f we consider!
1. W h e t h e r i t be n o t w o r t h y o f G o d , t o regard a n d
value w h a t is excellent a n d v a l u a b l e i n i t s e l f ; a n d so to
l a k e pleasure i n i t s existence.
I t seems n o t liable t o any d o u b t , that there c o u l d be n o
f u t u r e existence w o r t h y t o be desired o r sought b y G o d
a n d so w o r t h y t o be made his e n d , i f n o f u t u r e existence'
w a s v a l u a b l e a n d w o r t h y t o be b r o u g h t t o effect. I f , w h e n
the w o r l d was n o t , there was any possible f u t u r e t h i n g fit
a n d v a l u a b l e i n itself, I t h i n k the k n o w l e d g e o f G o d ' s
g l o r y , a n d the esteem a n d love o f i t , m u s t be so. U n d e r standin<r a n d w i l l are the highest k i n d o f created existence
A n d i f they be v a l u a b l e , i t m u s t be i n their exercise. B u t
the highest a n d most excellent k i n d o f their exercise, is i n
some actual k n o w l e d g e , a n d exercise o f w i l l . A n d , cert a i n l y , t h e m o s t excellent a c t u a l k n o w l e d g e a n d w i l l that

CREATION.

f r i e n d or the p u b l i c ;
proved.

CHAP. I.
which

think

has been

before

H e r e are t w o things that o u g h t p a r t i c u l a r l y t o be a d verted t o . ( 1 . ) T h a t i n G o d , the love o f h i m s e l f a n d the

love o f t h e p u b l i c are n o t t o be d i s t i n g u i s h e d , as i n man
because G o d ' s b e i n g , as i t were, comprehends a l l . H i s
existence, b e i n g i n f i n i t e , m u s t be e q u i v a l e n t t o universal
existence. A n d f o r the same reason that p u b l i c affection
i n the creature is fit a n d b e a u t i f u l , G o d ' s regard to h i m self m u s t be so l i k e w i s e . ( 2 . ) I n G o d , the love o f w h a t is
fit and decent, cannot be a d i s t i n c t t h i n g f r o m the love o f
h i m s e l f ; because the love o f G o d is that w h e r e i n a l l h o l i ness p r i m a r i l y a n d chiefly consists, a n d G o d ' s o w n h o l i ness m u s t p r i m a r i l y consist i n t h e love o f h i m s e l f
And
i f G o d ' s holiness consists i n love to h i m s e l f , then i t w i l l
i m p l y an a p p r o b a t i o n o f t h e esteem a n d love o f h i m i n
others. F o r a being t h a t loves h i m s e l f , necessarily loves
love t o h i m s e l f .
I f holiness i n ( J o d consist chiefly m
love t o h i m s e l f , holiness i n the creature m u s t chiefly c o n sist m love to h i m . A n d i f G o d loves holiness i n h i m s e l f
he m u s t love i t i n t h e creature.
'
V i r t u e , b y such o f t h e late philosophers as seem to be
m c h i e f repute, is placed i n p u b l i c aflfection, or general
benevolence. A n d i f the essence o f v i r t u e lies p r i m a r i l y
m t h i s , then the l o v e o f v i r t u e i t s e l f is v i r t u o u s n o othervnse, than as i t is i m p l i e d i n , o r arises f r o m , this p u b l i c
affection, or extensive benevolence o f m i n d . Because i f a
m a n t r u l y loves t h e p u b l i c , he necessarily loves l o v e to the
public.

N o w therefore, f o r t h e same reason, i f universal benevoence i n t h e highest sense, be t h e same t h i n g w i t h benevolence to the D i v m e B e i n g , w h o is i n effect universal B e i n g
. - . . . . w v u^,iua>
icuge UIIU WUl m a t It w i l l f o l l o w , that love to v i r t u e i t s e l f is n o otherwise virt u o u s , than as it is i m p l i e d i n , o r arises f r o m , love t o the
can l)e i n t h e creature, is t h e k n o w l e d g e a n d the love o f
D i v i n e B e i n g . C o n s e q u e n t l y , G o d ' s o w n love to v i r t u e is
Ood.
A n d t h e m o s t true excellent k n o w l e d g e o f G o d , is
i m p l i e d i n love t o h i m s e l f : a n d is v i r t u o u s n o otherwise
t h e k n o w l e d g e o f his g l o r y o r moral excellence ; a n d t h e
than as i t arises f r o m love to h i m s e l f
So that G o d ' s virm o s t excellent exercise o f t h e w i l l consists i n esteem a n d
t u o u s d i s p o s i t i o n , appearing i n love to holiness i n the
l o v e , a n d a d e l i g h t i n his g l o r y . I f a n y created existence
creature, is t o be resolved i n t o t h e same t h i n g w i t h love to
is m I t s e l f w o r t h y to b e , o r any t h i n g that ever w a s f u t u r e
himself
A n d c o n s e q u e n t l y , whereinsoever he makes virIS w o r t h y o f existence, s u c h a c o m m u n i c a t i o n o f d i v i n e
tue his e n d , he makes himself his e n d . I n fine, G o d being
f u l n e s s , s u c h an e m a n a t i o n a n d expression o f the d i v i n e
as i t were an a l l - c o m p r e h e n d i n g B e i n g , a l l h i s m o r a l perg l o r y , IS w o r t h y o f existence. B u t i f n o t h i n g that ever
fectionshis holiness, j u s t i c e , grace, a n d b e n e v o l e n c e was f u t u r e was w o r t h v to e x i s t , then no f u t u r e t h i n g w a s
are some w a y or other to be resolved i n t o a supreme and
w o r t h y t o be a i m e d at b y God i n creating the w o r l d . A n d
infinite regard t o h i m s e l f ; a n d i f so, i t w i l l be easy to
i f n o t h i n g was w o r t h y t o be a i m e d a t i n c r e a t i o n , then
suppose that i t becomes h i m t o make h i m s e l f his supreme
n o t h i n g was w o r t h y to be G o d ' s end i n creation.
and last end i n his w o r k s .
I f G o d ' s o w n excellency a n d g l o r y is w o r t h y to be
h i g h l y v a l u e d a n d d e l i g h t e d i n b v h i m , then t h e value
I w o u l d here observe, b y t h e w a y , that i f a n y insist that
a n d esteem hereof b y others, is w o r t h v to be regarded b y
It becomes G o d to love a n d take d e l i g h t i n t h e v i r t u e o f his
h i m : f o r this is a necessary consequence. T o m a k e t h i s
creatures for its own sake, i n s u c h a manner as n o t to love
p l a i n l e t i t be considered, h o w i t is w i t h regard t o the
i t f r o m regard to himself; this w i l l c o n t r a d i c t a former o b excellent qualities o f another.
I f w e h i g h l y value t h e j e c t i o n against G o d f a k i n g pleasure i n c o m m u n i c a t i o n s o f
v i r t u e s a n d excellencies o f a f7-iend, i n p r o p o r t i o n , we
h i m s e l f : viz. that i n a s m u c h as G o d is perfectly i n d e p e n d shall approve o f others' esteem o f t h e m ; a n d shall d i s a p ent a n d self-sufficient, therefore a l l his happiness and pleaprove t h e c o n t e m p t o f t h e m . I f these v i r t u e s are t r u v
sure consists i n the e n j o y m e n t o f h i m s e l f . So that i f the
v a l u a b l e , they are w o r t h v t h a t w e s h o u l d thus approve
same persons m a k e b o t h objections, they m u s t be i n c o n others esteem, a n d disapprove their c o n t e m p t o f t h e m .
sistent w i t h themselves.
A n d the case is the same w i t h respect t o a n y being's oum
2 . I w o u l d ob.serve, that i t is n o t u n w o r t h y o f G o d to
q u a l i t i e s or a t t r i b u t e s . I f he h i g h l y esteems t h e m , and
take pleasure i n t h a t w h i c h is i n i t s e l f fit a n d amiable,
greatly d e l i g h t s i n t h e m , he w i l l n a t u r a l l y a n d necessarily
even i n those that are i n f i n i t e l y b e l o w h i m . I f there be
l o v e t o see esteem o f t h e m i n others, a n d d i s l i k e t h e i r d i s i n f i n i t e grace a n d condescension i n i t , yet these are not u n esteem. A n d i f the attributes are w o r t h y to be h i g h l y
w o r t h y o f G o d ; b u t i n f i n i t e l y to his h o n o u r a n d g l o r y .
esteeined b y t h e being w h o hath t h e m , so is t h e esteem o f
T l i e y w h o insist, that G o d ' s o w n g l o r y was n o t an u l t i t h e n i i n others w o r t h y to be p r o p o r t i o n a b l y approved and
mate e n d o f his creation o f the w o r l d ; b u t the happiness
regarded. I desire i t m a y be considered^ w h e t h e r i t be
u n f i t that G o d s h o u l d be displeased w i t h c o n t e m p t o f o f his creatures ; d o i t u n d e r a c o l o u r o f e x a l t i n g (Jod's
benevolence t o his creatures. B u t i f his love t o them be
h i m s e l f ? I f n o t , b u t o n t h e contrary i t be fit a n d suitable
so great, a n d he so h i g h l y values t h e m as t o look upon
t h a t he s h o u l d be displeased w i t h t h i s , there is the same
t h e m w o r t h y to be h i s end i n a l l his great w o r k s , as they
reason that he s h o u l d be pleased w i t h t h e proper l o v e ,
s u p p o s e ; they are n o t consistent w i t h themselves, m supesteem, and h o n o u r o f h i m s e l f
p o s i n g that G o d has so l i t t l e v a l u e f o r their love and
T h e matter m a y be also cleared, b y c o n s i d e r i n g w h a t i t
esteem. F o r as the nature o f l o v e , especially great love,
would become us to approve o f a n d v a l u e w i t h respect t o
causes h i m that loves t o v a l u e the esteem o f the person
a n y p u b l i c society we b e l o n g t o , e. g . o u r n a t i o n or c o u n beloved ; so, that G o d s h o u l d take pleasure i n the creat r y . I t becomes us t o l o v e o u r c o u n t r y ; a n d therefore i t
t u i e s j u s t l o v e a n d esteem, w i l l f o l l o w f r o m G o d ' s love
becomes u s t o value the j u s t h o n o u r o f o u r c o u n t r y . B u t
b o t h t o h i m s e l f a n d t o h i s creatures. I f he esteem and
t h e same t h a t i t becomes us t o v a l u e a n d desire f o r a
love h i m s e l f , he m u s t approve o f esteem a n d love to h i m friend, a n d t h e same that i t becomes u s t o desire a n d seek
self, a n d disapprove t h e c o n t r a r y . A n d i f he loves and
for t h e c o m m u n i t y , the same does i t become G o d t o v a l u e
values the creature, he m u s t value a n d take d e l i g h t i n their
a n d seek f o r h i m s e l f ; that i s , o n s u p p o s i t i o n , t h a t i t b e mutual l o v e a n d esteem.
comes G o d t o l o v e h i m s e l f as i t does m e n t o l o v e a
3 A s t o what is a l l e g e d , that i t is u n w o r t h y o f great

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SECT. I V .

SOME

OBJECTIONS CONSIDERED.

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 t h e i r a p p l a u s e w o r t l i y o f s o l i t t l e 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 . T h e a p p l f u s e o f
I w of IK"'*^
y fr^q^e^'ly is n o t f o u n d e d o n a n y T u s t
I^L^nli^'T'
on h u m o u r , mistake, f o l l v , a n J u n
I f ^ T ^ ^ affections.
S u c h a p p l a u s e d e s e r v e s t o be d i s r e g a l e d . - B u t I t i s n o t b e n e a t h a m a n o f the g r e a t e s t
d i g n i t y a n d w i s d o m , t o 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 contrary, instead of
hl^lf

expression o f greatness of m i n d , w o u l d s h o w a

h ? r ^ f " J 7 - T.? ' " P P ' ^

God makes himself his
^Ko^
end i n the c r e a t i o n o f the w o r l d , d e r o g a t e s f r o m

105

bj."self-even as the L o r d the c h u r c h ; for w e are members

o f his b o d y , o f his flesh, and o f his b o n e s . " N o w I a p p r e h e n d , that there is n o t h i n g i n G o d ' s d i s p o s i t i o n t o c o m m u n i c a t e o f his o w n fulness t o the creatures, t h a t at a l l
derogates f r o m the excellence o f i t , o r the creature's o b l i gation.
G o d ' s d i s p o s i t i o n t o cause his o w n i n f i n i t e fulness t o
c^uJ^lh^'^l^V^^
P P ^ ' y ' ^ " e d his goodmss, b e ^ K i I
''u- c o m m u n i c a t e s is w h a t he delights i n ,
Sn.fifl"^')'' "
g'^y- T h e creature has no less
tenHpnlv^. J K " ^ " * ' ^ " ' ^
l"*=b a d i s p o s i t i o n less o f a d i r e c t
n P ! ^ L i ff^ c r ^ t u r e ' s benefit. 'Wor is this d i s p o s i t i o n
f i?,^'
^ ' ^ " 1 - ''1'
l ^ ' the less excellent, W a u s e
It IS i m p l i e d i n his love t o T i i m s e l f . F o r his love t o h i m -

lolp i r h T " " P ' ^ "

otherwise, b u t as i t i m p l i e s a
love to whatever is w o r t h y a n d excellent. T h e emanation
tS!^anH%^^J:'.\^**,T''
^"'^ beneficence t f h i s crea
(L9fj
I
' ^ ' ^ l ^ . ^ " b y and excellent, a n d so
t u r e s , and f r o m t h e i r o b l i g a t i o n s t o g r a t i t u d e for the eood
G o d delights i n i t ; and this d e l i g h t is i m p l i e d i n his l o v e
'^A^^^^^
coiS^unicatng h f s ^ S
to his o w n fulness ; because t h a t is the f o u n t a i n , the s u m
"hi;
^^I'^T'^^'i*""^
'be creatures, his I n d ; then
a n d comprehension o f every t h i n g t h a t is excellent.
Nor
does G o d s i n c l i n a t i o n t o c o m m u n i c a t e g o o d f r o m regard
^^Z
i Z ' ^ f b g h t i n his o w n g l o r y , a a l l d i m i n i s h the
freeness o f his beneficence. T h i s w i l l appear, i f w e c o n sider p a r t i c u l a r l y , i n w h a t w a y s d o i n g g o o d to others f r o m
^LTAT
P^"^'
* digunction. T o r ought G S S
self-love, m a y be inconsistent w i t h the freeness o f b e n e f i glory a n d the c r e a t u r e s g o o d , t o be v i e w e d as i f t h e v ^ ^ r e
*^^^*^^7u
^ conceive there are o n l y these t w o w a y s ,
Kh'th\ff':::^"h
the objection " f i
1. W h e n any does g o o d to another f r o m confinedf .selfposetti, that G o d h a v i n g respect t o his g l o r v and the c o m
l o v e , w h i c h IS opposite t o a general benevolence. T h i s k i n d
tfp'^
\ T " P^P^'^y
selfishness. I n some sense,
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,
the m o s t benevolent, generous person i n the w o r l d , seeks
A^i " ' ^ ^ " " ' g " for them, are t h i n g s s t a n d i n g i n a p r o p w
n i a I " ' " K - ^ P ' " ^ ' ' i n d o i n g g o o d to o t h e r s ; because he
disjunction and opposition.
Whereas, i f w e were c a p X e
Ir^A
b's happiness i n t h e i r g o o d . H i s m i n d is so e n t ZTvT't^'
"'^
^ " ' ^ di^-ine t h i n g s , w h T a r e
arged as to take t h e m , as i t w e r e , i n t o h i m s e l f
Thus
so m u c h a b o v e u s , , 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 ^
w h e n they are happy he feels i t ; he partakes w i t h t h e m ,
nsLn'
andtliatthese^thS
a n d IS happy i n their happiness. T h i s is so fai- from b e i n g
inconsistent w i t h the freeness o f beneficence, t h a t , o n the
irP,?nr!^ 1 ^
' 1 ^ ' " " ^ h i s g l o r y , seeks the good o f his
c o n t r a r y , free benevolence a n d kindness consists i n i t . T h e
^I!t
J ^^*"u"
e m a n a t i o n o f his g l o r y ( w h i c h he
most free beneficence that can be i n m e n , is d o i n g g o o d ,
seeks a n d 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 a n d his
n o t fronni a c o n f i n e d selfishness, b u t f r o m a d i s p o s i t i o n t o
o w n 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
general benevolence, or l o v e to b e i n g i n general;
communicatmj
B u t n o w , w i t h respect t o the D i v i n e B e i n g , there is n o
such t h i n g as c o n f i n e d selfishness i n h i m , o r a love t o
^ n o l w i , K ^ T ' ^-^
"
b i m s e l f ; because their
h i m s e l f opposite to general benevolence. I t is i m p o s s i b l e ,
with himself.
G o d is t h e i r g o o d . T h e i r e x c e l l e n c y and
because he comprehends a l l e n t i t y , ana a l l excel ence, i n
h ^ owTi essence. T h e eternal a n d i n f i n i t e B e i n g , i s I n
s ^ s h S f .
^'
' " ^ their glory and happiness,
eflect, being tn general;
a n d comprehends universal e x i s t seeits h i m s e l f : a n d 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 ence. G o d , i n his benevolence to his creatures, cannot
fused a n d 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
have his heart enlarged, i n such a manner as to take i n
beings w h o are o r i g i n a l l y o u t o f h i m s e l f , d i s t i n c t and i n -^"^^ their glory
dependent. T h i s cannot be m an i n f i n i t e B e i n g , w h o
nH i f
'''^ u^'^i: ^ P F " '
^ e c o n s i d e r the degree
exists alone f r o m e t e r n i t y . B u t h e , f r o m his goodness, as
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
It were e n k r g e s h i m s e l f i n a m o r e excellent a n d d i v i n e
m a n n e r . T h i s is bv c o m m u n i c a t i n g a n d d i f f u s i n g h i m s e l f ;
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 a n d g r e a t e r
a n d so, instead o{findig,he
nukes objects o f his benevol e n c e - n o t by t a k i n g w h a t he finds d i s t i n c t f r o m h i m s e l f ,
Z v anA'h"^
^ " " ' " ^ - i t h himself, in h ^ o w n
a n d so p a r t a k i n g o f their g o o d , a n d b e i n g happy i n t h e m
f ernitT A T T / ' ' ' " !
Progression, t h r o u g h a l l
b u t - b y flowing f o r t h , a n d expressing h i m s e l f i n t h e m
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 r e s p e c t to its w h o l e d u r a t i o n , a n d
and m a k i n g t h e n i t o partake o f h i m , a n d then rejoicing i n
s ^ h f i ^ r ^ ' " " ' " " ^ 1^"'"
communion with him :
h i m s e l f expressed i n t h e m , a n d c o m m u n i c a t e d t o t h e m
ih 7 / " " t h e r t h m g , i n d o i n g good to others f r o m self-love,
with h i m t r y^"'.; ^ " " " ^ ^
* " f i " " e l y strict union
that derogates from the freeness o f the goodness, is a c t i n g
w i t h himself. I n this v i e w i t a p p e a r s , t h a t G o d ' s r e s n e r t
^independence
o n t h e m for the good w e need o r desire
L i ^ "
Bo7'
''A' " ' ' f t '
with
respirto
hmselj.
B o t h regards are l i k e t w o lines w h i c h a t the b e s o t h a t , i n o u r beneficence, w e are n o t s e l f - m o v e d , b u t
R I TT
' l ? " s t r a i n e d b y s o m e t h i n g w i t h o u t ourselves.
tenTfirP^fS'';
'fr"^'"'
' ^ " ^ " y ""eet i n one, b o t h
B u t It has been p a r t i c u l a r l y s h o w n already, that G o d
t l ^ ^ l T
'^/".r''^
'-^t^e. A n d as t o the good o f
m a k i n g h i m s e l f his e n d , argues no d e p e n d e n c e ; b u t is
iression T J ^ ' f ' K ' "
"i**'"
^ " ' l '"fin'te prog r e s s i o n . I t m u s t b e v i e w e d as infinite;
a n d as c o m i n g
consistent w i t h a b s o l u t e independence a n d self-sufficiencv.
fT^V'i
T " ' ' ^ ^^'^ " ^ ' ^ ' ' ' e ' t h a t there is s o m e t h i n g i n
K r e r a"'?K
^ " " ^ '^'^^ '
f " - "
,1^ i L - T " ' " T ' c o m m u n i c a t e goodness, t h a t shows G o d
l o a n fd^n
t h i n g c o m e s t o i n f i n i t e , the n e a r e r i t c o m e s
to be i n d e p e n d e n t and s e l f - m o v e d i n i t , i n a manner that
God is Z h M
^
Sood, as v i e w e d b y
IS p e c u l i a r , a n d above the beneficence o f creatures
tinct'thirTf^
T . * ^ " " ^ ' . " c a n n o t be v i e w e d as a dil
tmct t h i n g from G o d ' s o w n i n f i n i t e g l o r y .
S r ' T ' : , ^ ^ ^ ^ b e most excellent, are not i n d e p e n d e n t a n d
s e l f - m o v e d i n t h e i r goodness ; b u t i n a l l its exercises t h e v
m e n ' E D r v ^ 9 . * * r ^ f % * ' * " 'K^'^'
' " ^ e f C h r i s t to
are excited b y some object they find : s o m e t w ! ? a p ' X o f rhVis? ; 1 , ^ ' t""-^!^^^^ t h u s t o t h i n k o f the l o v e
ng p o d o r i n some respect w o r t h y o f regard, presents
h m ^ f hv
c o i n c i d i n g w i t h his l o v e t o
I t s e l f , a n d moves their k i n d n e s s . B u t G o d , being a l l , a n d
h m "HushL T f
the church with
a l o n e , is a b s o l u t e l y s e l f - m o v e d .
T h e ex'ercise^ o f h ^
chureh W
I T
^ C h r i s t also l o v e d the
c o m m u n i c a t i v e d i s p o s i t i o n are a b s o l u t e l y from w i t h i n h i m h S f ?
1 ^ ' ^ h i m s e l f for i t - t h a t he m i g h t p r e s e n t i t to
s e l f ; a l l t h a t IS e o c d a n d w o r t h j r i n the object, and its
S s L t h f c n ^ ' ' ' ' t
" g b t men t o ^ o v e their
very being, proceeding f r o m the o v e r f l o w i n g o f his f u l n e s ^
w i v e s , as t h e i r 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

i i i r '""'^

td

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106

GOD'S C H I E F

END

These things s h o w that the s u p p o s i t i o n o f G o d m a k i n g

h i m s e l f his u l t i m a t e e n d , does n o t at a l l d i m i n i s h the creat u r e s o b l i g a t i o n t o g r a t i t u d e for c o m m u n i c a t i o n s o f good
received.
F o r i f i t lessen its o b l i g a t i o n , i t m u s t be on one o f
t h e f o l l o w i n g accounts. E i t h e r , t h a t t h e creature has n o t
so m u c h benefit b y i t ; or, t h a t the d i s p o s i t i o n i t flows
t r o m , IS not proper goodness, n o t h a v i n g so d i r e c t a t e n d e n c y t o the creature s b e n e f i t ; or, that the d i s p o s i t i o n is
n o t so v i r t u o u s a n d excellent i n its k i n d ; or, t h a t the b e neficence is n o t 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 t o t h a t d i s p o s i t i o n , w h i c h h M been supposed t o have excited G o d
t o create the w o r l d .
I confess there is a degree o f indisUnctness a n d o b s c u r i t v
mr!orf
consideration o f such subjects, and a great
i m p e r f e c t i o n i n the expressions w e use c o n c e r n i n g t h i m :
f n H t r - " ^ ^ ^ ' y ^T" the i n f i n i t e s u b l i m i t y o f the s T b ^
l e c t , and the mcomprehensibleness o f those things that are

m
aHpt."'"."K'"'L**'"
m a t t e r s : a n d w h a t t h a t teaches

g u i d f i n these
shall i n t h i next place be

^v^it'lT'.-.i. ^ " " " " H ' " ' ' '
endeavours used t o d i s cover w h a t the voice o f reason is, so far as i t can g o , m a y
serve to prepare the w a y , b y o b v i a t i n g cavils insisted o n
^""^ ^ "^^''^y
t ' ' * ' ^ h a t the w o r d o f
says o f the m a t t e r is n o t unreasonable.

God

CHAP. 11.
WHEREIN I T IS INQUIRED. WHAT IS T O B E LEARNED FROM
C \ ^ \ 1 S S 7 P " T ' L ^ - S - ^ ' - ^^^'^
SECT.

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 t h o u g h G o d made himself his end i n a l l his w o r k s '
a n d as t h o u g h the same b e i n g , w h o is the ^ / r f catwe o f a l l
t b i n g s , were the supreme a n d last end o f a l l things
T h u s i n I s a . x l i v . 6 . " T h u s saith the L o r d , the k i n g o f
I s r a e l , and his Redeemer the L o r d o f hosts, I a m tlie first
1 also a m the last, and besides m e there is no G o d . " C h a n '
x l v n i . 1 2 . " I a m the first a n d I a m the l a s t . " R e v i 8 " I
a m A l p h a and O m e g a , t h e b e g i n n i n g a n d the e n d i n g , saith
the L o r d , w h i c h i s , a n d w a s , and w h i c h is t o c o m e , t h e
i^."lltK
^'h'lr
^ ""l^lP^^ ^ " ' l O - ^ ^ e ^ ' the firs!
.< A J Y^'- ^ I - ^ ^ " ^ the first a n d the l a s t . " C h a p ,
e.
A n d he said u n t o m e , i t is d o n e ; I a m A l p h a
O m e g a , the b e g i n n i n g a n d the e n d . " C h a p . x x i i . 1 3 . I
A l j i h a and O m e g a , tlie b e g i n n i n g and the e n d , the first

and
xxi
and
am
and

i^y^J"^?
V *'t^n ' P ^ ^ " f
the last as w e l l as
first
the end as w e l l as the beginning, i t is i m p l i e d
w h l ' ' ' ' n ' f K * ^ ' first, efficient ca^se a n T f o u n t a i n , from'
w h e n c e a l l t h i n g s o r i g i n a t e ; so, he is the last, final cause
for w h i c h they are m a d e ; the final t e r m t o w h i c h they a l l
n,tn^1 , ' ^ ^ " " , " 7 ^ ! . ^
"This seems t o be the most
n f w
, i f i " ^ " " ^ ' ^ e x p r e s s i o n s ; and is c o n f i r m e d b v
o t h e r parallel passages; as R o m . x i . 3 6 . " F o r o f h i m , a n d
t h r o u g h h i m , and to h i m , are a l l t h i n g s . " C o l . i . 1 6 F o r
b y h i m were a l l things created, that are m heaven, and
that are m e a r t h , v i s i b l e a n d i n v i s i b l e , whether they be
hrones, or d o m i n i o n s , or p r i n c i p a l i t i e s , o r powers^ a l l
things were created by h i m , a n d for h i m . " I l e b . i i . l o
F o r I t became h i m by w h o m are a l l t h i n g s , and for
w h o m are a l l t h i n g s . " A n d i n P r o v . x v i . 4 . i t i s said ex
pressly " T h e L o r d hath m a d e a l l things for h ^ s e l f "
A n d the manner is observable, i n w h i c h 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
e v i d e n t l y spoken o f as a meet and suitable t h i a g , a branch
o f his glory ; a meet prerogative o f the great, i n f i n i t e r a n d
^ "^n^
'he d i l n i t y o f h i m w h o

fsTfii.Ppt'"^^
1^ "^r^ ^'L^ther b e i n g s ;

irp

f r o m w h o m a l l things

wh^^
I I ' ' ^ . K " ' ' T ^^^y *="^'^t5
m comparison w i B i
w h o m a l l other things are as n o t h i n g .

IN

CREATION.

CHAP. I I .

SECT. I I .
Wherein

some positions

Z e ' H o i ^ ^ : :

are advanced
'"^

conccmine

a jmt

"^""-'^""^-

> ^

W E have seen t h a t 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 i n q u i r e d i n t o , is, which way do
thlscril
tura> represent God as making himself^his end^ I t
^nH^"/'.K''*'
his edtence
or being the

K^T^"?/ ^'''*=h cannot be supposed w.thou!

H j s existence cannot be conceived o f bu
r2.TK'^"L*''^^^^'*^'*g''^- Therefore he canno
create the w o r l d to the e n d that he m a y have e
xistencL
or m a y have certain a t t r i b u t e s a n d pe4ctions. N o r d o
a l t
great a b s u r d i t y .

tbe Scriptures g i v e the least i n t i m a t i o n o f any such t h i n g

Therefore, w h a t d i v i n e effect, or w h a t i n relation to G o d , is
that w h i c h the Scripture teacheth us t o be the end he
a i m e d a t , i n his w o r k s o f creation, a n d i n d e s i g n i n g w h i c h
he makes AiWMe//his e n d ?
^
frila '^rA^ * " ^ h t u n d e r s t a n d i n g o f the S c r i p t u r e doct r i n e , a n d d r a w i n g j u s t inferences f r o m w h a t w e find said
i n the w o r d o f G o d , relative t o this m a t t e r ; a n d so to
open the w a y t o a t r u e and d e f i n i t e answer t o the above
i n q u i r y , I w o u l d lay d o w n the f o l l o w i n g positions.
^JZw"
1 ? * % ' ^ h i c h appears 'o be G o d ' s u l t i m a t e
e n d i n his w o r k s o f providence i n general, w e m a y j u s t l y
suppose t o be his last end i n the w o r k of creati J. ^Th^s
appears f r o m w h a t was observed before, u n d e r the fifth
p a r t i c u l a r o f t h e i n t r o d u c t i o n , w h i c h I need n o t n o w
repeaI
Pos. 2 . W h e n any t h i n g appears, bv the S c r i p t u r e , to
be the last end o f some o f the w o r k s o f U o d , tl^at t h i n g
to be the result o f God's w o r k s i n general.
And
a l t h o u g h I t be n o t m e n t i o n e d as the end o f those w o r k s
b u o n l y o f some o f t h e m ; yet as n o t h i n g appears peculiar
i n the nature o f the ise that renders i t a^^t,
a n d v a l u a b l e result o f those p a r t i c u l a r w o r k s , 'more than
o f the rest; w e may j u s t l y infer t h a t t h i n g t o be the las
end o f those o^A.r w o r k s also. F o r w e m u s t suppose
L IT
fT""'
^
the effect, that i t is made

appears

belTifuT

the end o f those w o r k s o f w h i c h i t is expressly spoken as

the e n d ; a n d this effect by the s u p p o s i t i o n , being equally
a n d i n i k e m a n n e r , t h e result o f the w o r k , a n d o f the
same v a l u e , i t is b u t reasonable t o suppose, i h a t i t is the
end o f the w o r k , o f w h i c h i t is n a t u r a l l y the c o n s e q u e n t
i n one case as w e l l as i n another.
""sequence,
Pos. 3 . "The u l t i m a t e e n d o f G o d i n creating the w o r l d
being also the last end of all his w o r k s o f p r , ^ ^ c r w e
m a y w e l l p r e s u m e t h a t , if there be any
pirtia^thim
more f r e q u e n t l y m e n t i o n e d in Scripture,-as^God's u h
maS
a i m i n his work.s of providence, than any t h i n g else, this is
?H nOK
f
^^'^^
end of the w o r k of creation

ho"^"*' ^ . - . . ' ^ ^ t

Seneral

and

of

he

to
in
as from

w h i c h appears, f r o m the w o r d
God,
be his u l t i m a t e end w i t h respect t o the moral w o r l d , or
the m/e/igent part
the s y s t e m , that
God's last end
the w o r k of creation m general.
Because it is evident,
f r o m the c o n s t i t u t i o n
the w o r l d itself,
well
5s. o n t
t h a t the m o r a l part is the end of a l l th^

of
of

is

as

f ^ i " ^ ^ " ' ' " - . T h e i n a n i m a t e , u n i n t e l l i g e n t part, is

made for the rational, as m u c h as a house is prepared for

fr"""reason the
T^^' ^""l the woriJ^ marie

w o r d " S PnT-.h ' ^ " f

^ l ' * ^ " " ! ^'^^
and
w o r d of G o d , that i t is for the sake of some moral good m

frTh^ R " " ' -^r'l

l^st PnH n f
V IS f u r t h e r e v i d e n t , that whatsoever is the
Z Z f
fJf^u^u
^ h i c h is the end of all
rest,
which
the
the w o r i d was made
m u s t be t h e last
whole.
I f III
p^u
of a watch are made fo; the h a n d of the w a t c h , in o r d r t o
a r i g h t , then
follow,
lasrend
ihehtmd is the last e i d of the whole m a c h i n e .
rZv''
u. ' ' j ^ ' h appears f r o m the S c r i p t u r e to be
G o d s u l t i m a t e end m the chief w o r k s of his p r o v i d e n c ^

the

and for
all restof
end of the
the oTher
move that
it will
that the
of

ZorU^
world.

Fo
^ " ^ ' ^ ' ^ ^ t end in creating the
F o r , as observed, w e m a y 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 l o c k , a c h a n o t , a s h i p , or water-engine, f r o m the
m a m use
which
is a p p l i e d . B u t God's providence is

to

it

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SECT. I I .

PARTICULAR TEXTS OF SCRIPTURE.

107
his use of tlie wm-U he has made. A n d i f there be any
works of providence which are evidently God's main end, in the desires of which the souls of the best, and i n
works, herein appears and consists the main use that God their best frames, most naturally and directly exercise their
makes of the creation.From these two last positions we goodness, and i n expressing their desire of this end, they do
most properly and directly express their respect to God
may infer the next, viz.
we may well suppose that end to be the chief md ultimate
Pos. 6. Whatever appears, bv the Scriptures, to be God's
end of a spirit of piety and goodness, and Gods chief end
ultimate end in his main works of Providence towards the
in making the moral world, and so the whole world.
For
moral world, that we may justly infer to he the last end of
doubtless, the most direct tendency of a spirit of true
the creation of the world. Because, as was j u s t now ob^ n e s s , m the best part of the moral worid, is to the chief
sen^ed, the moral world is the chief part of the creation,
end of goodness, ^nd so the chief end of the creation
o f ^
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 res^.'''''^'^-A.'^".\"'
^'"''
the spirit of the true
the whole. A n d i t appeai-s, by the last position, that the respect and friendship to God be expressed bv way of
end ot God s mam works of Providence towards moral desire, thim in desires of the same end which God himself
beings, or the main use to which he puts them, shews the t S .
"""^'^
^^'^
them and
JlZtr
last end for which he has made them ; and consequently the
P h f j ' ^ ' ^ . k S'"ce the Holy Scriptures teach us that Jesus
mam end for which he has made the whole world.
Pos. 7. That which divine revelation shows to be God's Christ IS the Head of the moral worid, and especially o f
ultimate end with respect to that part of the moral world PH , n ^ r f ? f ' f i ' * ' ^ f G * ^ ' * s e r v a n t e ^ p p o ^ n t ^'"t*
"?els, and setfc?U, as
which are good, in their being, and in their being good, this ft\^c^^}^^
we must suppose to be the last end of God's creating the the chief and most perfect pattern and example of goodworld. For it has been already shown, that God's last ness ; we may well suppose, by the foregoing posiUons,
that what he sought as his last end, was God's Isut end i n
end in the moral part of creation must be the end of the the creation of the world.
" " lasi ena m
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 e n d ; at least this must
SECT. I I I .
be goodness in the eyes of its author. For goodness in
his eyes, is its agreeableness to his mind. But an agree- Particular texts of Scripture, that show that God's glor,/
ibleness to his mind, in what he makes for some end or
IS an ultimate end of the creation.
use, must be an agreeableness or fitness to that end. For
1. W H A T God says m his word, naturally leads us to
his end m this case is his mind. That which he chiefly
iims at m that thing, is chiefly his mind with respect to suppose, that the way in which he makes himself his end
that thing. And therefore, they are good moral agents who m his work or works, which he does^br his own sake, is i n
makmg his glory his end.
ire fitted for the end for which God has made moral agents
Thus Isa. xlviii. 1 1 . For my own sake, even for my
And consequently, that which is the chief end to which
^ood created moral agents, in being good, are fitted, this is own sake, w i l l I do i t . For how should my name be
the chief end of the moral part of the creation; and con- luted ; and I will not give my glory to another." Which is
as much as to say, I w i l l obtain my end ; I will not f j r e sequently of the creation in general.
go my glory ; another shall not taice this prize from me
Pos. 8. That which the word of God requires the intel- I t IS pretty evident here, that God's name and his ghru
ligent and moral part of the world to seek, as their ultimate which seem to intend the same thing, as shall be observ6d
ind highest end, that we have reason to suppose is the last more particulariy afterwards, are spoken of as his last end
and for which God has made them ; and consequently by in the p^eat work mentioned; not as an inferior, subordiposition fourth, the last end for which he has made the nate end, subservient to the interest of others. The w o r d i
whole world
A main difference between the intelligent are emphatical. The emphasis and repetition constrain us
and moral parts, and the rest of the world, lies in this, that to understand, that what God does is ultimately for his
the former are capable of knowing their Creator, and the o^n^soAe:
For my own sake, even for my own sal:e w i l l I
end lor which he made them, and capable of actively complying with his design in their creation, and promoting i t
So the words of the apostle, in Rom. x i . 36. naturally
while other creatures cannot promote the design of their
sreation, only passively and eventually.
A n d seeing they tead us to suppose, that the way in which all things are to
are capable of knowing the end for which their author has 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
made them, it is doubtless their duty to fell in with i t
Iheu- wills ought to comply with the will of the Creator in and ever. Amen." I n the preceding context, the apostle
this respect, m mainly seeking the same, as their last end, observes the marvellous disposals of divine wisdom, for
which Ood mainly seeks as their last end. This must be causing all things to be to h i m , in their final issue and rethe law ot nature and reason with respect to them. A n d sult, as they axe from him at first, and governed by him
we must suppose that God's revealed law, and the law of His discourse shows how God contrived this and brought
nature, agree ; and that his w i l l , as a lawgiver, must agree It to pass, by setting up the kingdom of Christ in the w o r f d ;
with his will as a Creator.
Therefore we justly infer, that leaving the Jews, and calling the Gentiles; includine
the same thing which God's revealed law requires intelli- what he would hereafter do in bringing in the Jews, with
gent creatures to seek, as their last and greatest end, that the fulness of the Gentiles; with the circumstances of
God their Creator had made their last end, and so the end these wonderful works, so as greatly to show his justice
and his goodness, to magnify his grace, and manifest the
of the creation of the world.
sovereignty and freeness of i t , and the absolute dependPos. 9. We' may well suppose, that what is in Holy ence of all on him. A n d then, in the four last verses, he
Scripture, stated as the main end of the goodness of the breaks out into a most pathetic exclamation, expressing his
moral worldso that the respect and relation their good- great admiration of the depth of divine wisdom, in the
ness has to that end, is what chiefly makes it valuable and steps he takes for attaining his end, and causing all things
desirableIS God's ultimate end in the creation of the to be to him : and finally, he expresses a joyful consent to
moral w o r l d ; and so, by position the fourth, of the whole G o d s excellent design in all to glorify himself, in saving,
world. J-or the end of the goodness of a thing, is the end of " t o him be glory for ever;" as much as to say, a's afi
the thing.
things are so wonderfully oideredfor his gloru, so let h i m
Pos. 1 0 . That which persons who are described in have the glory of a l l , for evermore.
Scripture as approved saints, and set forth as examples of
2. The glory of God is spoken of in Holy Scripture as
piety, sought as their last and highest end, i n the instances
the last end for which those parts of the moral worid that
ot their good and approved behaviour; that, we must supare good were made.
pose, was what they ought to seek as their last end : and
Thus in Isa. x l i i i . 6,7. I w i l l say to the north. Give up,
consequently by the preceding (.osition, was the same with
and to the south. Keep not back ; bring my sons from afa ,
uod s last end in the creation of the world.
and my daughters fiom the ends of the earth, even every
Pos.il.
What appears by the word of God to be that one that is called by my name; for I have created him for
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108

GOD'S C H I E F

E N D IN

my glory, I have formed h i m , yea I have made him.

A g a m , I s a . Ix. 2 1 . T h y people also shall be all righteous.
T h e y shall mherit the land for ever, the branch of mv plantmg, the work of my hand, that I may be glorified'." A l s o
chap. I x i . 3. T h a t 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 G o d ' 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.
And
If we consider the words, especially as taken with the c o n text in each of the places, i t will appear quite natural to
suppose, that G o d ' s glory is here spoken o f o n l y as aJTend
interior and subordinate to the happiness of G o d ' s people
O n the contrary, they will appear rather as promises of
fffiell
^^"'^
happy, that G o d therein might be
So is that i n I s a . xliii. as we shall see plainly, if 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
ILf^T
'
Slory.
" I have redeemed
m ' i L ^ T u l ^ " ^ ,t,h,ee by thy name, thou art m i n e . - I
w i 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
t h e e . I h o u art precious and honourable in my sight. I
will give men for thee, and people for thy life. Fear not
I am with t h e e . - - I will b r i n V - n y 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. 2 1 . T h e whole chapter is made u p of iiothing 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. T h e 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 everI*"*' ^""^V^y
thy glory. T h y sun shall no
more go down neither shall thy moon withdraw itself; for
the L o r d 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."
All
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. I x i . 3. " T o a n point unto them that mourn in Z i o n , 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 G o d promised to be
effected, is plainly an accomplishmentof the j o y , gladness,
and happiness of God's people, instead of their mourning
and s o r r o w ; 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. xiii. 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, G o d 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 mi-
^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.

CREATION.

CHAP. I I

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^ul""'
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." A n d chap
/ i j " T " art my servant Jacob, in whom I will I,
glorified."
John XVI. 1 0 . " 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
11,12.
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'if 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
till the day of Christ: being filled with the fruits of right
eousness, which are by Jesus Christ, unto the
glorylnc
prae 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
nl*P'tle directs the Christians tc
regulate all their religious performances with reference tc

tlf^'J!

i i ^ ' i 2 " ^ f ' ^ ^ - . i -^Z

^P^*"*' 't him speak as th<
uvl
n?an minister, let h i m ' d o 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."
A n d , 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. 2123. Isa. Ixvi. 1 9 . xxiv. 1 5 . xxv 3
Jer. x n i . 15, 16. Dan. v. 23. Rom. x v . 5 , 6.)
A n d 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/np-serf in the objection which the apostle makes, or sunpose
some w i 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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SECT. I I I .

ON

PARTICULAR

TEXTS OF SCRIPTURE.

less is answered b y m y s i n , i n G o d b e i n g g l o r i f i e d , w h y
s m y sin c o n d e m n e d a n d p u n i s h e d ? a n d w L is n o t m y
nee equivalent to v i r t u e ?
^
^
A n d the g l o r y o f G o d is spoken o f as t h a t wherein c o n usts the value a n d end o f particular graces. A s o f faith.
aom. I V . 2 0 . " H e staggered n o t at the promise o f G o d
hrough u n b e l e f : b u t was strong i n feith, giving glw-u
^ God." P h i l . 11. 1 1 . T h a t evefy tongue ^hSuld c o S
h a t 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, a n d m a k e confession u n t o h i m . "
){ chanty.
2 C o r . 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 b y u s , to the glory of the same Lord, a n d
ieclaration o f y o u r ready m i n d . * ^ T h a n k s g i v i n g a n d praise
L,uke v i i 1 8 . There are n o t f o u n d that r e t u r n e d t o give
'My to God, save t h i s stranger." P s a l . 1. 2 3 . " W h o s o
)ffereth praise glorifeth
me; a n d t o h i m t h a t ordereth
us conversation a r i g h t , w i l l I show the salvation o f G o d "
. o n c e m m g w h i c h last place m a y be observed, that G o d
eems to say this t o 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 i n the best manner, 'in offerog a m u l t i t u d e o f sacrifices; b u t G o d corrects their m i s ake, a n d i n f o r m s t h e m , t h a t t h i s grand e n d o f religion is
lot attained this w a y , b u t i n offering the more spiritual saTifaces o f praise a n d a h o l y conversation.
I n fine, the w o r d s o f the apostle i n 1 C o r . v i . 2 0 . are
vorthy o f particular notice. Y e are n o t y o u r o w n : for y e
re b o u g h t w i t h a p r i c e : therefore g l o r i f y G o d i n y o u r
.ody a n d m y o u r s p i r i t , w h i c h are h i s . " H e r e , n o t o n l y is
l o r i f y i n g G o d spoken of, as w h a t s u m m a r i l y comprehends
he end o f r e l i g i o n , a n d o f C h r i s t r e d e e m i n g us ; b u t the
postle urges, that i n a s m u c h as w e are n o t o u r o w n , w e
light n o t to act as i f w e were o u r o w n , b u t as G o d ' s
n d s h o u l d n o t use the members o f o u r bodies, or f a c u l les o f o u r s o u l s , for ourselves, b u t for G o d , as m a k i n g
im o u r e n d . A n d he expresses the w a y i n w h i c h w e are
/
i""""
m a k i n g liis glory o u r e n d .
therefore glorify God i n y o u r b o d y a n d i n y o u r s p i r i t ,
v h i c h are his.
H e r e i t cannot be pretended, t h a t t h o u g h
hristians are indeed r e q u i r e d t o m a k e G o d ' s glory their
nd ; y e t it is b u t as a subordinate e n d , as subservient to
neir o w n happiness ; for t h e n , i n acting chiefly a n d 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 ; w h i c h is d i r e c t l y c o n -ary t o the design o f the apostle's e x h o r t a t i o n , arid the
r g u m e n t he is u p o n ; w h i c h i s , t h a t w e s h o u l d g i v e o u r e ves as i t were away /roTB ourselves to God, a n d use o u r elves as hu, a n d n o t o u r own, a c t i n g for his sake, a n d n o t
ur own sokes.
T h u s i t is evident, b y position the n i n t h ,
keworii
".f^"*^ "
^t end for which he created
4. T h e r e are some things i n the w o r d o f G o d w h i c h
jad us t o suppose, that i t requires o f m e n that they s h o u l d
esire a n d seek G o d ' s g l o r y , as their highest a n d last end i n
vhat they d o .

109

the subject o f the first h a l f o f the p r a y e r ; a n d they are

the t w o l a s t things m e n t i o n e d i n the same prayer, i n i t s
c o n c l u s i o n . G o d ' s g l o r y is the A l p h a a n d O m e g a i n t h e
^^If^'

things w e m a y argue, according t o

^lat^n

^'^

"

'^f*^

5 . l-he g l o r y o f G o d appears, b y 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 ? w h i c h "
w o r l d I n n " 1 f ' ' ^ ' y^y'^x^h, the best part o f the m o r a l
D r e s s \ e i i , ^ f ? 'V^^''
A ^ . / r , C s t naturally express the direct tendency o f t h e s p i r i t o f t r u e eoodness t h e
v i r t u o u s a n d pious affections o f their h ^ r t
t i m p i l ^ f j r )K "^^^^^
b o l y apostles, f r o m t i m e to
h,^;h^ffir'.K
ardent exercises o f their p i e t y , a n d
v f ^ ^ T " ' \ , " ' ^ ' u ' ^^"^}^
the Supreme B e i n g . R o m
x^
. ? ^ ? ' ' r ^ ' ^ i ' ' ' ' ^ ^ : ^ T ' ' " ' ^ ^ ^ " - A m e n . " Chap,
r
A
on^y w i s e , be g l o r y , t h r o u g h Jesus C h r i s t ,
Zr^t,
t T Z l 9f
h "
t:'* gave h i m s e l f for o u ^
sins, that he m i g h t deliver u s f r o m t h s present e v i l w o r l d
according t o the w i l l o f G o d a n d o u 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 d e l i v e r m e f r o m every e v i l w o r k , a n d w i l l p r e serve m e t o his heavenly k i n g d o m : t o w h o m be g l o r y for
fnThf K ' T K ^ ' ? . ? '
T^P^" Unto him b e g V
m the c h u r c h b y C h r i s t J e s u s , t h r o u g h o u t a l l ages, w o r l d
whn K ! " ' ^ r
2 ' - " T h r o u g h Jesu7christ, t o
w h o m be g l o r y for ever a n d ever. A m e n . "
Phil. iv. 2 0
A^o^""" o B
^ " ^ " " ' i ' ^ l b e r be g l o r y for ever a n d ever.
Amen
2 P e t . i n . 1 8 . T o h i m be g l o r y b o t h n o w a n d for
ever A m e n . " J u d e 2 5 . " T o the o n l y wise G o d o u r Saviour,
be g l o r y a n d ma)esty, d o m i n i o n a n d p o w e r , b o t h n o w a n d
ever. A m e n . " e v . , 5 , 6 . U n t o h / m that l o v e d u s , & c
t o h i m be g l o r y a n d d o m i n i o n for ever a n d ever. A m e n "
of r l ^ f f
J P " " * ^ ' * e sweet psalmist
o f I s r a e l , vented the ardent tendencies a n d desires o f h i s
pious heart. 1 C h r o n . x v i . 2 8 , 2 9 . " G i v e u n t o the L o r d ,
y e k i n d r e d s o f the people, g i v e u n t o the L o r d glory a n d
s t r e n g t h : give u n t o the L o r d the glory d u e u n t o his n a m e . "
v v e have m u c h the same expressions again, P s a l . x x i x . 1,
2 . a n d I x i x . 7 8 . See also, P s a l . l v i i . ^ 5 . I x x i i . 1 8 , 1 9 !
c x v . 1. So the w h o l e c h u r c h o f G o d t h r o u g h a l l parts o f
the e a r t h , I s a x l i i . 1 0 - 1 2 .
I n l i k e manner the saints
undangeU tn heaven express the piety o f their hearts. R e v

hl^'
cTi}
''"I"''T h i s is the event that the
hearts o f the seraphim especially e x u l t i n , as appears b v
I s a V I . 2 , 3 . A b o v e I t stood the s e r a p h i m A n d one cried
u n t o another, a n d s a i d . H o l y , h o l v , h o l y is the L o r d o f hosts,
PhrTt
T^'
his g f o r y . " So at the b i r t h o f
C h n s t , L u k e 11. 1 4 . GUny t o G o d i n the h i g h e s t , " & c
I t IS manifest that these h o l y persons i n earth a n d heaven
m thus expressing their desires o f the g l o r y o f G o d , have'
respect to I t , n o t merely as a subordinate e n d , b u t as that
w h i c h IS i n Itself v a l u a b l e i n the highest degree. I t w o u l d
be a b s u r d to say, t h a t i n these ardent e x c l a m a t i o n s , they
are o n l y g i v i n g vent to their vehement benevolence to their
Jellow-creatures,
And expressing their earnest desire that
God might be glorified, that so his subjects m a y be made
h a p p y by that means. I t is e v i d e n t , i t is n o t so m u c h their
love, either to themselves, o r their fellow-creatures, w h i c h
they express, as their exalted a n d supreme regard t o the
most h i g h a n d i n f i n i t e l y glorious B e i n g . W h e n the c h u r c h
says. Not unto us, not unto us, 0 Jehovah, but to thy name
gtveghry,
i t w o u l d be a b s u r d t o say, that she o n l y desires
that G o d m a y have g l o r y , as a necessary or convenient
means o f their o w n advancement a n d f e l i c i t y . F r o m these
things i t appears b y the eleventh p o s i t i o n , that God's eUn-u
u the end of the creation.
^

A s p a r t i c u l a r l y , f r o m 1 C o r . x . 3 0 . W h e t h e r therefore
e eat or d r i n k , or whatsoever ve d o , d o a l l to the glory of
jod
A n d 1 P e t . i v . 1 1 . - " T h a t G o d i n a l l things rndy
e glorified.
A n d this m a y be a r g u e d , t h a t C h r i s t r ^
uires his f o l l o w e r s s h o u l d desire a n d seek G o d ' s glory i n
-lejtrst place, a n d above all things else, f r o m that prayer
/hich he gave his disciples, as the pattern a n d r u l e for the
irection of h i s followers i n their prayers.
T h e first
e t i t i o n of w h i c h i s . Hallowed be thy name. W h i c h i n
: r i p t u r e language is the same w i t h glorified be t h v n a m e ;
s IS manifest f r o m L e v . x . 3 . E z e k . x x v i i i . 2 2 . arid m a n y
ther places. N o w o u r last a n d highest e n d is doubtless
6. T h e S c r i p t u r e leads u s t o suppose, that Christ sought
'hat s h o u l d be first i n o u r desires, a n d consequently first
G o d s g l o r y , as h i s highest a n d last e n d .
1 o u r jorayers; a n d therefore, we m a y argue, that since
Johnvii. 1 8 . " Hethat speakethofhimself,seekethhisown
-hrist directs that G o d ' s g l o r y s h o u l d be first i n o u r p r a y glory ; b u t he that seeketh his g l o r y that sent h i m , the same
rs, tfiat therefore this is o u r last e n d . T h i s is f u r t h e r c o n IS t r u e , a n d n o unrighteousness is i n h i m . " W h e n C h r i s t
rmed b y the c o n c l u s i o n of the L o r d ' s prayer. For thine is
says, he d i d n o t seek his o w n g l o r y , w e cannot reasonably
1e Icingdom, the power, and tlie glory. W h i c h , as i t stands
understand h i m , that he had n o regard t o his o w n g l o r y ,
1 connexion w i t h the rest of the prayer, i m p l i e s , t h a t we
even the glory o f the h u m a n n a t u r e ; for the g l o r v o f that
esire a n d ask a l l the things m e n t i o n e d i n each p e t i t i o n ,
nature w a s part o f the reward promised h i m , a n d o f t h e
' i t h a s u b o r d i n a t i o n , a n d i n subservience, to the d o m i n i o n
j o y set before h i m . B u t w e m u s t understand h i m , that this
net g l o r y of G o d ; in w h i c h a l l o u r desires u l t i m a t e l y
was n o t his ultimate a i m ; i t was n o t the e n d that chiefly
J r m i n a t e , as their last e n d . G o d ' s g l o r y a n d d o m i n i o n
re the t w o first things m e n t i o n e d i n the prayer, a n d are governed his c o n d u c t : a n d therefore, w h e n i n o p p o s i t i o n
to t h i s , i n the latter part o f the sentence, he says, " B u t he

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no

GOD'S C H I E F

E N D IN

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 i n 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 i g h t 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.
I h e 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 It 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.

CREATION.

CHAP. I I

cast o u t ; and T, i f I be lift up bom the earth, w i l l drav

all men unto m e . ' 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 it die, it 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 lafor his glory. He had laid a foundation for his Father'
otjtaining his w i l l , and the utmost that he designed. Bwhich I t IS manifest, that God's glory was the utmost o
his design, or his ultimate end i n this great work.

A n d It IS manifest, by John xiii. 3 1 , 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 i m . "
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 w i l l toward men '
I t must be supposed that they knew what was God's las
end in sending Christ into the w o r i d : 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. A n d 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 . 611. (ver
much in the same manner as in John xii. 23, 28. and xiii
3 1 , 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
m e n : 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

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. A n d 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 vii. 18. that he did not seek
his own glory in what he d i d , 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. A n d 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 i n .
A n d in the answer that the Father made him from heaven
at that t m e , in the latter part of the same verse, John x i i .
28. " I have both glorified it, and will glorify it a<^in." The

ot the same discourse, conceraing the redemption of Christ

of alf ^
""'^^ ^"^
mentioned as the great eri(

"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 it, 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
A n d then he says, (exulting in the
prospect of this glonous end and success,) Now is the
judgment of this w o r l d ; now is the prince of this world

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

the

L o r d , 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

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in

the

continuanc

SECT. I I I .

P A R T I C U L A R TEXTS OF SCRIPTURE.

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

Ill

spoken of as the end o f God's promises ofrewards,and o f

their fulfilment. 2 Cor. i . 20. For all the promises o f
S ,ft!7^L.
"
^Sain. I n whom ye also trust- God i n him are yea, and m him Amen, to the eloru of
ed, after that ye heard the word of truth, the gospel of (rod by us." A n d this is spoken of as the end oftheexfr.
.your salvation: I n whom also, after that ye believ^
^tion of God's threatenings, in the punishment o f sin
were sealed w.th A e holy spirit of promise, which ,^'tl^e n J ' j r ' ' 2'.21 22, 23. " A n d the Lord said, I have
earnest of our mheritance, until the redemption of the pardoned according to thy word. B u t , as truly as I live
purchased possession, unto the praue
of his
elorv"
all the earth shall be filled with the glory of JehovS,"
2CoT?v
f ^ ' " ? ^ expressed much in the same m a n n ^ i n VhJZW^^'':^
is evidently here spol^n i(, a s Z T ^ o
2 Cor. IV. 14, 1 5 . - " He which raised up the Lord Jesus, Tp~fo
'^^1^' ^ his highest and ultimate end, which
shall raise us up also bv Jesus, and shaft present us with w aH* ''""''^
H f ; hut must take plac^ even^
ne^Jl'-l}u^
sakes, that the abundance
*~"^!f
P** of his'^dominiod^
f l ^ l f o j o ^ c r ^ ' the thanksgiving o f many, redound whIteUr l ^ : ; f 7
The same'is spoken o f as the end of the work of re- Whatever became of men. A n d whatever abatements
might be made as to judgments deserved ; and w h S
demption i n the Old Testament, Psal. Ixxix. 9. " Help us, tZ^l
^ " " ^ ' ^ ^ ' h e course of God's p r S f n g s
O God o f our salvation,/o,- the glory of thy n^me: from compassion to sinners; yet the a t t a i n i n g T c ^ l
deliver us and purge away our sins, for thy name^s sake." ?^ory was an end which, being ultimate and supreme
o in the prophecies of the redemption of Jesus Christ
P'''*'^- This is s , X n o f
H ^ l ' " - 23. " S i n g , O ye heavens; for the L O R D hath aTthV!^nTnTrj;''*''*'"^
fhiiw u
executing judgments on his enemies in
done i t : shout, ye lower parts of the earth : break forth
^ '^"Set me honour
into singing, ye mountains: ( ) forest, and every tree tliere- T^Lufl^-r^>l\
h^^c.
* * r ^ ' r ^ ^ "P**" Pharaoh, and upon a l l
L O R D hath redeemed Jacob, and elorified f n ' K ^ . ? - T ^ ' ^ ' ' 22- " Thus saith t h r L o r d
W / / - , n I s r a e l ! " Thus the works of creation are God Behold I am against thee, O Zidon, and I wiU be
^
r
"^^T^ V^'^
f 'he same end, by
fc^fh
'"r
'hey ^hall know that
I f U t TP*'?
' P.^P'^' J'at the angels rejo cea I am the L o r d , when I shall have executed judgments in
" Y . ? l l f t f ^ "^r^ti
So Ezek. xxxix. 13.
at when Christ was born. See also Isa. xlviii 1 0 , 1 1 . and
>.oif i L
P^P'^ f 'he land shall bury them ; and i t
nT''"/.K'^1*^^?*' ' i " ^ '
Slory of God is the ultimate saith the Lord G o d . " A n d this is spoken ofas the end
end of the work o f redemption; which is the chief work both of the executions of wrath, and "in the glorious exer-'
of providence towards the moral world, as is abundantly cises of mercy, in the misery and happiness of a n X r
manifest from Scripture. For the whole universe is out worid. Rom. i x . 22 23. What i f G J , willing to si ow
in subjection to Jesus Christ; all heaven and earth, angels his wrath, and make his power known, endured with much
and men, are subject to him, as executing this office and
^ T ^ ' f ^"^'h
to destruction;
" i " * Tl " u ^ ^ ' ^ ' ^
''^t
'ha' a " 'hings may be or- i n K f h""^'
/ ^'^u ^"bseryience to the great designs of his and that he might make known the riches of his glory on
redemption. A l l power, as he says, is given to him, in the vessels of mercy, which he had afore p r e p a ^ unto
heaven and in earth that he may give eternal life to as glory." And this IS spoken o f a s the end of the da> o f
many as the Father has given h i m ; and he is exalted far judgment, which is the time appointed for the highestexabove all pnncipality and power, and might and dominion, ercises of God s authonty as moral Governor of t h i world
and made head over all things to the church. The angels are and IS as i t were the day of the consummation o f God's
put m subjection to him, that he may employ thenf all as moral povernment, with respect to all his subjects in heaven,
mmistering spirits, for the good of them that shall be the earth, and hell. 2 Thess. i . 9 , 1 0 . Who shall be punished
heire of salvation : and all things are so governed by their with everlasting destruction from the presence of the Lord
Redeemer, that all things are theirs, whether things pre- and from the glory of his power; when he shall come to 6c
sent or things to come : and all God's works of providence ^/ori/?erf in his saints, and to be admired i n all them that
in the moral government of the world, which we have an believe.' Then his glory shall be obtained, with resp^t
account of in scripture history, or that are foretold in both to saints and sinners - F r o m these things it is m a n i f e i ,
scripture prophecy, are evidently subordinate to the great n f , .
^ I T " ' 'h?'God's glory is the ultimate end
purposes and endsof this great work. And besides, the work ot the creation of the world.
of redemption is that, by which good men are, as it were
fh!,',li
"F^'l'^'T
heen already observed,
brought into being, as good men, or as restored to holiness that the glory of God is spoken of in Scripture as the las
and happiness. The work of redemption is a new crea- end of many of his works: and i t is plain that this is in
tion, according to Scripture, whereby men are brought into 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
a new existence, or are made new creatures.
in what sen.se soever consistent with its being a go<^ atFrom these things i t follows, according to the 5th, 6th
tained by any work of God, certainly it is the consequence
and 7th positions, th^i the glory of God is the last end of
of these works: and besides, i t is expressly so spoken of
the creatum of the world.
'
m scripture.
"
. 8. The Scripture leads us to suppose that God's glory
"This is implied in the eighth psalm, wherein are celeis his last end m his moral government of the world in
general. This has been already shown concerning several brated the works of creation : the heavens, the work of
things that belong to God's moral government of the God s fingers; the moon and the stars, onlained by him
r>!Jlf < u f."''<>"'ariy in the work of redemption, the and man, made a little lower than the angels, &c. The
^ ^^l?'
LoJ'how excellent is thy name
^hi
u
h's dispensations m his moral government of u M l i ^ f r
the world. And I have also observed it, with respect to m all the earth! who hast set thy glory above the heavens "
the duty which God requires of the subjects of his moral or upon the heavens. By name Snd glory, very much the
government in requiring them to seek his glory as their ' h ^ f . l ^ ' " ^ ' f T ' l * ^ * \ ^ ^ ^ ' ^
manfother ~ s , as
last end. A n d this is actually the hust end of the moral shall be par icularly shown afterwards. The psalm congoodness required of them, the end which gives their moral cludes as I t began. " O L o r d , our Lord, how exceHem "s
goodness Its chief value. A n d also, that i t is what tha
thy name in all the earth ! " So, in the 148th psalm, after
person which God has set at the head of the moral worid
a particular mention of most of the works of creation
enumerating them i n order, the psalmist says, ver. 1 3 '
""^
his name alone
^hinU ,h ,
^
^ ' " ' T ' ' h a t ' t is the chief end for is ^ . P I I P . ' ' ] ? " " / ' * ' "
which that part of the moral world which are good are And in h . ' i o ' l f h ^ ' ^ ' ' ^ T ^ ^ h and the heaven."
made, or have their existence as good.
And ,n the 104th psalm, after a very particular, orderly,
wiZZ
^""rfr
**'"tr^'
'he end of the estalv and magnificent representation of God's works o f creation
hshment of the public w,n-sh,p and ordinances of God and common providence, i t is said i n the 31st verse, The
glory of the Lord shall endure for ever: the Lord shall
K..;.,
J
j',T^",
"P lo me mountain, and rejoice in his works " Here God's glory is spoken S a l the
bring wood, and build the houses and I will take p l e i u r e grand result and blessed consequence, on account of which
m i t , and I w i l l be glorijird, saith the Lord:'
This is 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. vi. 3. " Holy, holv
i y . t h e Lord of hosts, the whole earth is full 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. A n d from what has been already observed, i t appears, that It IS what God seeks as good, valuable, and excellent m I t s e l f . A n d 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,
desii:^r*/"/*^"*='
God's works, is an exceedTng
desirable effect of some of them ; but of others, a worthies!
HiKV^"*'^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

Pbces

of Scripture that lead m to suppose, that God

f/"''
f Tf'
and that he made it for

1"
his praise.

ix^fi^tions

created
known;

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 intelligent creatures, much in the same manner as has been ob
served of

Gods

glory.

21 2 2 9 ^ . h ^ ""^ ' ^ " " ' ^ polluted?" I n Ezek. x x x v i .

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 will sanctify
my great name, which was profaned among the heathen ^'
And chap, xxxix. 25. "Therefore, thus saith the Loi^i
God, now w i 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 I x 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 will
NtV'
1 should my name be polluted?" and
^ o t for your sakes do I this, but for my holy name's
.hi^"'.''

SECT. I V .

CHAP. I L

represented

as though God's people had

ake ' r ^ T '

G'*'^ Pu^P''
Gid'sVame's
mi/h.KT^
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 . 1 1 . 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 life." 3 John 7. Becaus^, that Z
Z
;e*,/^e,theyw^^

God's TMme is, in l i k e 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. xii. 22. The Lord w i l l not forsake his people,/or his great name's sake." Psal. xxiii 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. 2 1 .
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, Kev. 11. 3. A n d hast borne, and hast patience, and for
little children, because your sins are forgiven you for AM my name's sake hast laboured and hast not fainted."
names sake."
Psal. xxv. 11. For thy name's i k e , O
th^ u J I J

-^"-y
express their desire of
this, and the,r.;oy in it, m ihe same manner as in the glory
J ^ r d , pardon inine iniquity, for i t is great." Psal. Ixxix
T,^
26- " Let thy name be magnified for
L " .
P '"'U^A?'^
of our saU'Jon, for the gl^y of
thy name; and deliver us, and purge away our sins, /<ir ever." Psal. xxvi. i . l n Judah is God known his
thy name's sake." Jer. xiv. 7. 0 Lord, though
C name is great in Israel." Psal. cxlviii. 13. L ^ hem
iniquities testify against us, do thou it for thy name's sake."
lln^h" t ' * * ^ f*"'^ '
his name alone is exceU
1 hese things seem to show, that the stdvation of Christ
Z' ^
endureth for ever, and thy menf t ' f ? ' ^
*
^'^'"S
in the way m n , I r
morial throughout all generations." Isa. x . i . 4 Declare
of
the forgiveness
" " ^ t his nanTe
of sin , and that help, deliverance, and salvation; that is is'exalted.'^"""^
consequent therein, is for God's name. A n d here i t is ob!
the wicked, are spoken
servable, that those two great temporal salvations of God's of ^Kii^'H""!^^'^,^.?'?^^'
people the redemption from Egypt, and that from Baby- of as being > r the sake of his name, in like manner Z for
lon, often represented as figures and similitudes of the re- 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
demption of Chnst, are fi^quently spoken of as teing ! . K " i5"^ """'^
he declared throughout all the
wrought for Gods name's sake.
^ f,nn^- P K ^ ' ^ K " " A n d showedst signs and wonders
Thus that great work of God, in delivering his people n? I ^h^'^oh, and on all his servants, and on all the
f r o m ^ n ^ , and conducting them to Canaan 2 SarrTvii
people of his l a n d ; for thou knewedst that they dealt
23.
A n d what one nation in the earth is like thy people'
rHi^'^'if'""'i'
9^,^^^^ to redeem for a S l e thTs"diy.^'"'*

'
'^''"^''
"
"t
to himself and to make him a name." Psal. cvi 8
And this is spoken of as a consequence of the works of
" Nevertheless he saved them fo,- his name's soke" Isa
Psal viii 1 " O
"
^^^u^^ "Sht h a X f M^ses, w' th creation, m like manner as God's i ' W
A f/^
""f'
'h waters before them, t. maZ hf."; L T " f ' ^ ' ^ " ' * ' "'y T"^ in all the earth! who
hvnself an everlasting name." I n the 20th chap, of EzekieT hast set thy glory above tT.e heavens." A n d then, at the
God, rehearsing the various parts of this wonderful work
conclusion of the observations on the works of creation, the
psalm ends t h u ^ ver. 9. " O Lord our Lord,
howTellt
?er 9 14 2 9
T ' ^ U ^^'"^ 'he heathen," as ,n M thy name in all the eaith !" So Psal. cxlviii. 1 3 afte
ver. 9, 14, 22 (See also Josh. vu. 8,9. Dan. ix. 15.)
a particular mention of the various works of creation,
vlviH 'o
'he Bahyloni^h captivity. Isa. is evcell^t "^T^l
nameof the Lord, for his name alone
v l r J :
I defer.nine anger. and the heaven."
" ' ^ ' * " ' h ' ^ g'ory ,s above the earth
*or mine own sake, even for mine own sake, will I do it
2. So we find the manifestation of God'spc/fcr^icmi, his

^n\^t^Tf\'''^'^

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SECT.

IV

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

113

greatness, and excellency is spoken of very much in the

among the cliiUlreii of Israel, and will be their God. A n d
same manner as God s glory.
they sliail know that 1 am the Lord their God " &c
There are several scriptures which would lead us to Chap. XXXI. 13. " Verily, my sabbaths shall ve keep; for
suppose this to be the great thing that God sought of the It IS a sign between me and you, throughout vour generamoral world, and the end aimed at in moral agents, wherein tions ; that ye may know that I am the Lord that doth
they are to be active in answering their end. This seems ^nctifv you." We have again almost the same words.
implied in that argument God's people sometimes made Ezek. XX. 12. and ver. 20.
use of, in deprecating a state of death and destruction :
This was a great end of the redemption out of Eevpt
that, in such a slate, they cannot know, or make known,
it!; A "
he saved them for his
S's
the glorious excellency of God. Psal. Ixxxviii. 18, 19. Lft
u r
loving-kindness be declared in the grave, or (Zt'u\lv
'2^' T * '
"'*^'"V />"'
be known."
thy faithfulness in destruction? Shall thy wonders be ^ J
E'cod. VII. 5. and Deut. iv. 34, 35.) A n d also of
known in the dark, and thy righteousness "in the land of ?4 ^fl
^''V^t
Babylonish captivity. Ezek. xx.
forgetfulness ?" So Psal. xxx. 9. Isa. xxxviii. 1 8 , 1 9 . The Tir
^ '^''i
the people, and
argument seems to be this : Why should we perish t and will gather you out of the countries whither ye are'sc^tterhow shall thine end, for which thou hast made us, be ob\
bring you into the wilderness of the
tained in a state of destruction, in which thy glory cannot people; and there I w i l l plead with you, as 1 plelded with
be known or declared ?
J" J
your fathers in the wilderness of the land of i L v p t . - A n d
bring you ...
.
^;vf.m.u. l^na
A n d lI
This is the end of the good part of the moral world, or 1 will bring you into the bond of the covenant
w i l l p u i j e out the ^heh,--And
ye shall know that lam
the end of God s people in the same manner as the glorv
Verse 42 " And ye shall know (hot I am the
of God. Isa. xhii 21 " T h i s people have I formed for the Urd
V
' 7. !! . *j " ^P",?
' " t the land of Israel."
myself, they shall show forth my praise." 1 Pet. i i 9
Verse 44.
And ye shall know that lam the L>rd, when
" B u t ye are a chosen generation; a royal priesthood, an
holy nation, a peculiar people, that ye'should show forth I have wrought with you Jbr my name's sake." (See also
the p-aisesof
/wm who hath called you out of darkness 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
into marvellous light.
redemption by Jesus Christ:
both of its purchase, and its
A n d this seems to be represented as the thing wherein
application. Rom. i i i . 2 5 , 2 6 . Whom God hath set forth
the value, the proper fruit and end of their virtue appears
to be a propitiation, through faith in his blood, to declare
Isa. Ix. 6. speaking of the conversion of the Gentile
his righteousness.To
declare, I say, at this time, his
nations to true religion, "They shall come and show forth
h i f i ^ T L ^ - ' that he might be j u s t , and the justifier of
the pratses of the L o r d . " Isa. Ixvi. 19. " I w i l l send
him that believeth in Jesus." Eph. i i . 4 7 . " B u t God
unto the nations
and to the isles afar off, that have not who ,s rich III mercy, &c. That he might show the exceeding
.
^ ^..^
JJJJJ
heard my fame, neither have seen my glory; and they shall ric/ies of his grace, in his kindness towards us throueh
declare my g ^ r y among the Gentiles.'L-To which we may Jesus Christ.^ Chap. i i i . 8, 9, 10. To preach among
add, the proper tendency and rest of true virtue, and holy tlie Gentiles the unsearchable riches of Christ, and to make
dispositions. 1 Chron. xvii. 8. " M a k e known his deed's all men see, what is the fellowship of that mystery which
from the beginning of the worid, hath been hid in Cod. who
among the people." Verse 2 3 , 24. "Show forth from day
created all things by Jesus Christ: To the intent that now
heathen'''"^ salvation. Declare his glory among the unto the principalities and powers in heavenly places, mi-rht
"This seems to be spoken of as a great end of the acts of be known ly the church the manifold wisdom of G o S "
God s moral government;
particularly, the great judgments
Psal XXII. 2 1 , 2 2 . " Save me from the lion's mouth
/
he executes for sm. Exod. ix. 16. " A n d in very deed, for will declare thy name unto my brethren ; in the midst of the
this cause have I raised thee up, to show in thee my povJer congregation w i l l 1 praise thee." (Compared with l i e b .
and that my name might be declared throughout all the II. 12 and John xvii. 26.) Isa. Ixiv. 4. O that thou
earth
D a n . iv 17. " T h i s matter is by the decree of the wouldest rend the heavens<o ,nake thy name known to
watchers, &c. To the intent, that the living may know tinne adversaries."
that the Most High ruleth in the kingdom of men, and
And i t is pronounced to be the end of that great, actual
giveth It to whomsoever he w i l l ; and setteth up over i t
the basest of men." B u t places to this purpose are too salvation, which should follow Christ's purch^e of salvanumerous to be particularly recited. See them i n the tion, both among Jews and Gentiles. Isa. xlix. 22, 2 3
1 will lift up my hand to the Gentiles,and they shall
margin.f
bring thy sons in their armsand kings shall be thy nursThis is also a great end of God's works of favour and ing-fathersand thou Shalt know that I am the Lord " I
mercy to his people. 2 Kings xix. 19. " N o w , therefore, O
This appears to be the end of God's fwnwon providence;.
JLord our God, I beseech thee, save thou us out of his
hand, that all the kingdoms of the earth may know that Job XXXVII. 6 , 7 . " l o r he saith to the snow. Be thou on the
thou art the Ijyrd God,eyen thou only." 1 Rings viii. 5 9 , earth. Likewise to the small rain, and to the great rain of
60."T. hat he maintain the (Ause of his servant, and the his strength. He sealeth up the hand of every man, that
cause of his people Israel, at all times, as the matter shall all men may know his work." A n d of the day of judo,
require, that all the people of the earth may know that the ment, that grand consummation of God's moral government
Lord IS God, and that there is none else." See other pas- of the worid, and the day for bringing all things to their designed ultimate issue. I t i$ called, The day of the revesages to the same purpose referred to in the margin.t
lation of the righteous judgment of God." 'Ram. i i . 5.
This IS spoken of as the end of the eternal damnation of
And the declaration, or openly manifestitig of God's exthe wicked, and also the eternal happiness of the righteous.
cdlency, IS spoken of as the actual, happy consequence and
Rom. IX. 22, 2 3 . " What i f God, wifting to show his wrath,
eflect of the work of creation. Psal. xix. 1, &c. " The
and rnake his power known,endured with much long-sufferhavens declare the glory of God, and the firmament showing the vessels of wrath fitted to destruction: and that he
eth his handy-work. Day unto day uttereth speech, night
might make known the riches of his glory on the vessels
unto night showeth knowledge.In them hath he placed .a
o'mercy, which he hath afore prepared unto glory ?"
tabernacle for the sun, which is as a bridegroom coming
This IS spoken of, from time to time, as a great end of out of his chamber, and rejoiceth as a strong man to run
ihe miracUs which God wrought. (See Exod. v i i . 17. and his race,' &c.
viii. 10. and X. 2. Deut. xxix. 6. 6. Ezek. xxiv. 17.) A n d
3. I n like manner, there are many scriptures that speak
of the ordmances he has established. Exod. xxix 44 45
46. A n d I will sanctify also both Aaron and his sons, to of God s P R A I S E , in many of the forementioned respects,
minister to me in the priests' office. A n d I w i l l dwell 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.

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

VOL. I

" " " " ^ ' ^ ' ^ ""^

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

s f l " 2 i : 2 6 alid
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114

C O D S

C H I E F

E M ) IN

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

CREATION.

CHAI-. I I .
SECT. 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! A n d

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 m e n ; 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. xxviii. 6 3 . " The Lord w i l l
rejoice over you, to destroy you." Ezek. v. 1 3 . " Then
shall mine anger be accomplished, and I will cause my
such a state, this end cannot be answered, in such a man- fury to rest upon them, and I w i l l be comforted." Yet
ner as seems to imply I t s being an nltimale end, for wTiich Ood IS often spoken of as exercising goodness and showt^pd had made man Psal. Ixxxviii. 1 0 . " Shall the dead ing merey, vvith delight, in a manner quite different, and
an e and pra^. thee Shall thy loving-kindness be declared opposite to that of his executing wrath. For the latter is
m the grave T - S h a l l thy wonders be known in the dark
spoken of as what God proceeds to with backwardness
Psal. XXX. 9. What profit is there in mv blood ? When I and reluctance; the misery of the creature being not
go down to the pit, shall the dust praise thee? Shall i t de- agreeable to him on its own account.
Neh. ix. 1 7 . " T h o u
ckre thy truth ? Psal. cxv. 1 7 , 1 8 . The dead ,,rc not art a God ready to pardon, gracious and merciful, slow to
the Lord, neither any that go down into silence: but we anger, and of gi-eat kindness." Psal. ciii. 8. The Lord
w i l l bless the L o r d from this time forth and for evermore. IS merciful and gracious, slow to anger, and plenteous in
merey.
Psal. cxlv. 8. " The Loitl is gracious and full of
Praise ye the Lord."
Isa. xxxviii. 1 8 , 1 9 . " For the grave
We
rzinnot praise thee, death cannot celebrate thee : thev that compassion, slow to anger, and of great mercy."
go down into the pit cannot hope for thy truth. The living, . o"^.*^,'? *'^t the same words, Jonah iv. 2. M i c . vii
Who IS a God like unto thee, that pardoneth
the living, he shall praise thee."
A n d God's praise is 18.
spoken of as the end^of the vitue of God's people, i n like iniqui y, & c . - H e retameth not his anger for ever, because
he dehghteth in mercy." Ezek. xviii. 3 2 . " I have no
fruits of nghteousness which are by Jesus Christ to the pleasure in the death of him that dieth, saith the Lord
praise arul glory of God."
( K ) d ; wherefore turn yourselves, and live ye." L a m . i i i
God's praise is the end of the work of redemption.
I n 3 3 . " He doth not afflict willingly, nor grieve the children
Ezek. xxxiii. 1 1 . " A s I live, saith the Lord
Eph. 1 where that work in its various pkrts is particularly of men.
insisted on, and set forth in its exceeding glory, this is Ood, 1 have no pleasure in the death of the wicke.1, but
mentioned, from time to time, as the great end of all, that that the wicked turn from his vray and l i v e : turn ye, turn
ye from your evil ways; for why will ye die, O house of
t should be to the praise of hh glory."
As in ver. 6 ,
Israel!
2 Pet. l i i 9 . " N o t willing that any should
12, 1 4 . By which vve may doubtle.ss understand much
the same thinsr with what in Phil. i . 1 1 . is expressed, " his perish, but that all should come to repentance."
praise and glory.
Agreeably to this, Jacob's fourth son
2. 'The work of redemption wrought out bv Jesus Christ,
from vvhom the great Redeemer was to proceed, by the
IS spoken of m such a manner as, being fi-om the grace
special direction of God's providence, was called P R A I S E
Ihis happy consequence, and glorious end of that great and love of God to men, does not well consist with his
redemption, Messiah, one of his posterity, was to work seeking a communication of good to them, only subordinatetu. Such expressions as that in John i i i . 1 6 . carry
another idea. " God so loved the world, that he gave his
I n the O l d Testament this praise is spoken of as the only-begotten Son, that whosoever believeth in him; should
end of the forgiveness of God's people, and their salvation, not fierish, but have everlasting life." A n d 1 John iv. 9,
in tlie same manner as God's name and glorv. Isa. xlviii
10.
I n this was manifested the love of God towards us
9, 1 0 , 1 1 . " l o r my name's sake will Idefer mineanger, because that God sent his only-begotten Son into the'
^"
^ r^'"^'"
thee, that I cut thee not world, that we might live through him. Herein is love
on, behold I have refined thee-for mine own sake, even not that we loved God, but that he loved us, and sent his
for mine own sake w i l l I do i t ; for how should my name Son to be the propitiation for our sins." So Eph. i i . 4 .
be polluted ? and my glory will I not give to another "
But God who is rich in mercy, for his great love whereJer. xxxin. 8, 9. " A n d I will cleanse them fi-om all their
with he loved us," &c. B u t i f indeed this was only from
' " " i u ' y - a n d I will pardon all their iniquities.
And
a regard to a. further end, entirely diverse from ourgood ;
honour"
""e a name of j o y , a praise and an
then ail the love is trulyterminated in that, its ultimate
object, and therein is his love manifested, strictly and proAnd that the holy part of the moral world express de- perl y speaking, and not in that he loved us, or exercised
sires of this, and delight in i t , as the end which holy such high regard tovvards us. For i f our good be not at
principles in them tend to, reach after, and rest in, in their all regarded ultimately, but only subordinately, then our
highest exercises-just in the same manner as the glory of good or interest is, m itself considered, nothing in God's
( 7 0 d , is abundantly manifest. I t would be endless to regard.
^
enumerate particular places wherein this appears; wherein
The Scripture every where represents i t , as though the
the saints declare this, by expressing their earnest desires
of God s praise; calling on all nations, and all beings in great things Christ did and suffered, were in the most
heaven and earth, to praise him ; in a rapturous manner direct and proper sense from exceeding Iwe to us. Thus
calling on one another, crving " Hallelujah ; praise ye the the apostle Paul represents the matter. Gal. i i . 2 0 . Who
L o r d , praise him for ever." Expressing their resolutions to loved me, and gave himself for me." Eph. v. 2 5 .
Husbands love your wives, even as Christ loved the
praise him as ong as they live through all generations, and
for ever; declanng how good, how pleasant and comely church, and gave himself for i t . " A n d Christ himself,
the p/cise of God IS, &c. A n d i t is manifest, that God's Johii XVII. 19. For their sakes I sanctify myself."
prai.%e is the desirable and glorious consequence and effect And the scripture represents Christ as resting in the
of all the works of creation, by such places as these. salvation and glory of his people, when obtained as in
Psal. cxlv. 5 - 1 0 . and cxlviii. throughout, and ciii. 1 9 - 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, 1 1 . " When
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 themPsaT.%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
fLt^
I."
^ ^t^'e of destruction; that, i n

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SECT. V .

COMMUNICATION

OF GOOD TO T H E

hlci^
n
soul an offering for sin, he shall see
To
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 i n , 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." A n d 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 will save, he will rejoice over thee with j o y ; he will
rest in his ove, he w i l l rejoice over thee with sineine "
The same thing may be argued from Prov. viii. 3 0 , 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

CREATURE.

ll.'>

t j o n s , are t h e w h e e l s o f tlie c i i a n o t .
God's providence 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 r e p r e s e n t e d b y t h e m o t i o n o f t h e w h e e l s o f the c h a r i o t '
by t h e s p i r i t o f h i m w h o s i t s o n h i s t h r o n e o n t h e h e a v e n s '
or a b o v e the
firmament.
M o s e s t e 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 t h e w h e e l s o f t h i s c h a r i o t , o r r i d e s i n

U, s , u ,

heavenly seat;

^2^S7li^i

a n d to whal e n d h e

^'^ ^ P P - ' ^ * ^

aKo

Ihf^

also

their eternal d a m n a t i o n

J'^'^S^^ents o n t h e w i c k e d

-V i n I t .

i n this w o r l d , a n d

i n the world

to c o m e a r e

s p o k e n of a s b e i n g for t h e happiness of God's

are his j u d g m e n t s o n t h e m i n this w b r l d

pe72

l s a . ~ ' 3

So
4

" F o r I a m the L o r d t h y G o d , the H o l v O n e o f I s r a e l t h y

forZe-

tor t h e e .

k ' ^ ^ S r

^H^'y

EthiopiaInd Seba

S i n c e thou hast been precious i n m y sight, t h o u

been honourable, a n d I have loved

th4;Terefore
w i l l I g i v e m e n for t h e e , a n d p e o p l e f o r t h y 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
i his people, P s a l . c x x x v i . l o ,
Ti
i > ' ^ " * ^ ' ' ' " ' h e i r e t e r n a l d a m n a t i o n i n anothei^
world.
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 . wrath and m a k e his power k n o w n , endured with m u c h

ha

1 "'^'''^

i n / T f T " ^ -^u^ ^^'f^''.

^ - ^ ' h fi"ed to d e s t r u c t i o n :
rifw'lf
^
^"'^ f^""* 'hose places, fha
speak of the saints as God's portion, his jewels and peeu- a n d t h a t h e m i g h t m a k e k n o w n t h e r i c h e s o f h i s g l o r v o n
l ' ^ ' 00 , o ' ' ^ D ^
are abundantly confirmed, John t h e 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
H e r e it i s e v i d e n t t h e l a s t v e r s e c o m e s i n , i n c o n XII. 2332. B u t the particular consideration of what g l o r y .
ITfX^iL
u 'he present purpose, i n that passage dp.^r?.,Tnn ' h e . ' ^ " ^ S o i n g a s g i v i n g another r e a s o n o f t h e
of Scripture, may be referred to the next section.
d e s t r u c t i o n of t h e v v i c k e d , viz. s/iowing the riches of his
3. The communications of divine goodness, particularly glory on the vessels of mercy: higher d^^rees of their g l o r y
forgiveness of sm and salvation, are spoken of, from time 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 e n j o y m ^ - n t s , a n d a
to time as being for God s goodness' sake, and for his mer- f t o w f n g ' t h e m
^ ^ ' ^ ^ ^ '^'^^ g r a c e i n b e cies sake, just in the same manner as they are spoken of
' f^".^'
G*^'* goodness to t h e m w h o
as being for God s ruimes sake, in the places observed be- . r J ;
fore. Psal. XXV. 7. Remember not the sins of my a r e to b e the e t e r n a l s u b j e c t s o f h i s g o o d n e s s , i s t h e e n d o f
youth, nor my transgressions: according to thy mercy t h e c r e a t i o n ; s i n c e t h e w h o l e c r e a t i o n , i n a l l i t s p a r t s i s
are
remember thou me, for thy goodness' sake, O L o r d . " I n 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
the 11th verse, the psalmist says, " For thy name's sake, yours, w h e t h e r P a u l , o r A p o l l o s , or C e p h a s , o r the w o r l d ,
V
pardon mine iniquity." Neh. i x . 31. " Never- o r m e , o r d e a t h , o r t h i n g s p r e s e n t , o r t h i n g s to c o m e , a/l
T h e terms are very u n i v e r s a l ; a n d both w o r k s
theless,./or thy great mercies sake, thou hast not utterly areyours.
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 i t i s m a n i consumed them, nor forsaken them; for thou art a w a
cious and a merciful G o d . " Psal. v i . 4. " R e t u r n f o f e s t l y the d e s i g n o f t h e a p o s t l e t o b e u n d e r s t o o d o f e v e r y
Lord, deliver my soul: O save me for thy mercUs sckc " 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
Psal. xxxi. 16. " M a k e thy face to shine upon thy ser- t h i s a n y o t h e r w i s e , t h a n t h a t a l l t h i n g s a r e for t h e i r b e n e f i t ;
o AM A
"'^^^
" ^ e s a l l for their g o o d ?
vant: save m e / o r thy mercies' sake.''
Psal. xliv. 26
8. A l l G o d ' s w o r k s , both o f creation a n d p r o v i d e n c e , a i e
Anse for our help; redeem us for thy mercies' sake''
And here i t may be observed, after what a remarkable represented a s w o r k s o f goodness r mercy t o h i s p e o p l e ;
manner God speaks of his love to the children of Israel in a s i n t h e 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 h i m w h o a l o n e d o t h g i e a t w o n d e r s ; for h i s
the wilderness, as though his love were for love's sake
and his goodness were its own end and motive. Deut v i i ' 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.
Ver.5-9.
" T o h i m that b y w i s d o m m a d e the
7, 8. " T h e Lord did not set his love upon you, nor choose
vou, because ye were more in number than any people, h e a v e n s ; f o r his m e r c y e n d u r e t h for e v e r . T o h i m t h a t
for ye were the fewest of all people: but because t/iTj^rd s t r e t c h e d o u t t h e e a r t h a b o v e t h e w a t e r s ; for h i s m e r c y
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 It, for the good o f his people, is most elegantly represented in Deut. xxxiii. 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 , 2628. The inferior part of the creation, this visible
universe, subject to such continual changes and revolu-

e n d u r e t h for e v e r .
T o h i m t h a t m a d e g r e a t 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 t o r u l e b y 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 t a r s 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 t h e f o l l o w i n g p a r t o f t h e p s a l m .

9. T h a t e x p r e s s i o n i n t h e 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
o n the r i g h t e o u s at t h e d a y o f j u d g m e n t , " I n h e r i t t h e k i n g d o m prepared for you from t h e f o u n d a t i o n o f t h e w o r l d , "
s e e m s to h o l d forth t h u s m u c h , t h a t t h e fruits o f God's
goodness to t h e m , w a s h i s e n d i n creating 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 his w o r k s i n
laying the foundation o f the w o r l d , a n d ever since 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 t o t h i s , t h e 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 t h e virtue of the moral viorld.

R o m . xiii

8, 9, 10. " H e t h a t l o v e t h a n o t h e r h a t h f u l f i l l e d t h e 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
K i l l , & c . A n d i f t h e r e b e a n y o t h e r 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 i n

this, Thou shalt love thy neighbour as thyself."

Jam. i i . 8

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

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

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15,

116

GOD'S C H I E F E N D I N C R E A T I O N .
neighbour as thyself, ihou shall do

J e l l " " * ' ' " ' ^ ' ^Offi %

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
_

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.
A n d so it was with the
api^tlts.

2 Cor.iv. 1 5 . 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." A n d the Scriptures represent
it, 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. IV. 1 5 , 1 6 . 1 Cor. x i i . 1 2 , 2 5 , &c. To this end
the Scripture teaches us, the angels are continualiv employed, Heb. 1 . 1 4 .

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 G L O R Y OF G O D

A n d 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. O f 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 . 1 1 . Psal. xxxviii. 4. I.sa. xxx. 2 7 . A n d as the weight
Of bodies arises from two things, den-ity and magnitude ;
so we hnd the word used to signify dense, Exod. xix. 1 6

(Taa pv nubesgravU,

V u l g . 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 . 1 4 . and xviii. 1 7 . Isa. xxxvi. 2. &c.
I h e 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

CH.4P. I I ,

,,,} 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. xviii. 2 3 . Seemeth it a lieht
thing. Judg. IX. 4 . " Ught persons," e. worthless, vain,
vile persons. So Zeph. iii. 4 . To set light by is to despi.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 . A n d 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
will 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 abundanceand 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. xlix. 1 6 , 1 7 . " 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 i m . " Nab. ii 9
lake ye the spoil of silver, take the spoil of gold - for
furnitire"'*'"^
pleasant
A n d 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 will
you leave your glory.'' Ver. 1 6 . "Therefore shall the
Lord of hosts send ainong his fat ones leanness, and
under hisff/,;r3^shall he kindle a burning, like the bumine
of a fire. Isa xvii. 3 , 4 . " T h e 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,
1 2 . " T h a t 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 1 1 . " 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
X X I V . 2 6 . " O u g h t 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'
viii. 1 8 . " T h e sufferings of this present time, are not
worthy to be compared with the glory which shall be rev e a l ^ m us " (gee also chap. if. 7, 1 0 . and iii. 2 3 . and
\ i
'!
" T h e 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 . 1 8 . " A n d w h i t the
riches of ^ e glory of his inheritance in the saints." 1 Pet
" S-'
["^sinueh as ye are made partakers of

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 O l d 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 Christ s sufferings ; that when his glory shall be revealed,
signify the sarw thing in the New Testament with the other ye may be glad also with exceeding j o v . " Chap, i 8
in the O l d . This might be abundantly proved, by comYe reioice, with joy unspeakable and full of glory " t
paring particular places of the Old Testament; but pro.. 2 J he word ghry is used in Scripture often to express
bably I t will not be denied. I therefore proceed particuthe exhibition, emanation, or communication of the inlemal
larly to consider these words, with regard to their use in
glorv
Hence i t often signifies an eff-ulgence, or shining
bcripture, in each of the fore-mentioned ways.
brightness, by an emanation of beams of light. ITius the
bnghtness of the sun, and moon, and stars,'is called their
I li 5r

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

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SECT. V I .

WHAT MEANT BY T H E G L O R Y

O F G O D , &c.

117

glory, m 1 Cor. xv 4 1 . B u t in particular, the word is

this and the foregoing verse, the apostle speaks of God's
verv often thus used, when applied to God and Christ. As
making known two things, his great wrath, and his rich
in Ezek 1. 2 8 " A s the appearance of the bow that is in
grace.
The former on the vessels of wrath, ver. 2 2 . "The
the cloud in the day of rain, so was the appearance of the
latter, which he calls the riches ofhutgloty, on the ves.sels
brightness round about. This was the appearance of the
of mercy, ver. 2 3 . So when Moses savs,'" I beseech thee
likeness of the glory of the L o r d . " A n d chap. x. 4. " Tlien
show me thy glory;"
God granting his request, makes
the glory of the Lord went up from the cherub, and stood
answer, 1 will make all nxy goodness to pass before thee."
over the threshold of the house, and the house was filled
Exod. xxxiii. 1 8 , 1 9 . +
with the cloiid, and the court was fiill of the brightness of
What we find in .fohn x i i . 2332. is worthy of partithe 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 cular notice i n this place. The words and be'haviour o f
/V\'-?[
T ^^"^ ^ere an account, argue two things.
temple. Above i t stood the seraphimAnd one cried to
(1.) I hat the happiness and salvation of men, was an
another and said. Holy, holy, holy is the Lord of hosts, the
yyhole eai;th is full of his glon/."
Compared with .John end that Christ ultimately aimed at in his labours and sufxii. 4 1 . "These things said Esaias, when he saw his gloru ferings. The very same things which were observed before
and spake of h i m " Ezek. x l i i i . 2 . A n d belioia (chapter second, section third,) conceming God's glor-y are
the glory of the (>od of Israel came from the way of the in the same manner observable, conceming the salvation o f
m i . Christ, in the near approach of the most extreme
east.
And the earth shiued with his glory."
Isa xxiv
difhculties which attended his undertaking, comforts him2 3 . Then the moon shall be confounded, and the sun self in a certain prospect of obtaining the glory of God as
ashamed, when the Lord of hosts shall reign in mount his great end. A n d at the same time, and exactly in the
^ion,and m Jerusalem, and before his ancients ^ / o n W y " same manner, is the salvation of men mentioned, as the
Isa. Ix. 1, 2 . " A r i s e , shine, for thy light is come, and the end of these great labours and sufferings, which satisfied
glory ot the Lord is risen upon thee. For behold the his soul in the prospect of undergoing them. (Compare
darkness shal cover the earth, and gross darkness the the 23rd and 24th verses; and also the 28th and 29th
people; but the Lord shall arise upon thee, and h\% glory verses ; ver. 31 and 3 2 . )
shall be seen upon thee." Together with verse 1 9 . " T h e
(2.) The glory of God, and the emanations and fruits o f
sun shall be no more thy light by day, neither for
brightness shall the moon give fight unto ^theef but the his grace in man's salvation, are so spoken of by Christ on
Lord shal be unto thee an everlasting Hght, and thy Ciod this occasion in just the same manner, that i t would be
thy gbry." Luke i i . 9. " The glory of Uie Lord shoneround quite unnatural to understand him as tipeaking of two disabout them.' Acts xxu. 1 1 . " And when I could not .see tinct things. Such is the connexion, that what he says o f
for the glory of that light."
I n 2 Cor. i i i . 7. The shining of the latter, must most naturally be understood as exegeticat
Moses s face is called Ihe glory of his countenance. A n d of the former, l i e first speaks of his own glory, and the
to this Christ's glory is compared, verse 1 8 . " But we all glory of his Father, as the great end that sboiild be obwith open face, beholding as i n a glass the glory of the tained by what he was about to suflTer; and then explains
Lord, are changed into the same image, from gloru to and amplifies this, in what he expresses of the salvation of
glory.
A n d so chap. iv. 4 . " Lest theligfit of the glori- men that shall be obtained by i t . Thus, in the 23d verse
ous gospel of Christ, who is the image of God, should he says, Tlie hour is come that the Son of man should
shine unto them." Ver. 6 . For God, who commanded be glorified." A n d in what next follows, he evidently
the light to shine out of darkness, hath shined in our hearts, shows how he was to be glorified, or wherein his glory cono give the ight of the knowledge of the^forj, of God in sisted : Verily, verily, I say unto you, except a com of
the face of Jesus Christ." Heb. i . 3 . " Who is the hrinht- wheat fall into the ground, and die, it abideth alone; but
ness of his glory."
The apostle Peter, speaking of that if It die. It bringeth forth much fruit." A s much fruit is
emanation of exceeding brightness, from the bright cloud the glory of the seed, so is the multitude of redeemed
that overshadowed the disciples in the mount of trans- ones, which should spring from his death, his glory, t So
concerning the glory of his Father, in the 27th and followhguration, and of the shining of Christ's face at that time
says, 2 Pet. i . 1 7 . For he received from God the Fathe^ ing verses. Now is my soul troubled, and what shall I
honour and glory, when there came such a voice to him say ? Father, save me from this hour! But for this cause
from the excellent glory. This is my beloved Son, in whom came I unto this hour. Father, glorify thy name. Then
I am well pleased." Rev. xviii. 1. " Another angel came came there a voice from heaven, saying, I have both gloriI n an assurance o f this,
down fi-om heaven, having great power, and the earth urns fed If, and will glorifi/ it again."
which this voice declared, Christ was greatly comfortedi
I'Ehtened with his glory."
Rev. x x i . 1 1 . " Having the glory
ot Ood, and her light was like unto a stone most precious, and his soul even exulted under the view of his approachlike a jasper stone, clear as crystal." Ver. 2 3 . " A n d the ing sufferings. A n d what this glory was, in which Christ's
city had no need of the sun nor of the moon to shine i n soul was so comforted on this occasion, his own words
I t ; for the glory of God did lighten i t . " See the word for plainly show. When the people said, i t thundered; and
a visible effulgence or emanation of light i n the places to be others said, an angel spake to h i m ; then Christ tells them
what this voice meant. Ver. 3032. " Jesus answered
seen i n the margin.*
*^
and said. This voice came not because of me, but for your
The word glory, as applied to God or Christ, sometimes sakes. Now is the judgment of this w o r i d ; now shall the
wince of this worid be cast out. A n d I , i f I be lifted up
evidently signifies the communications of God's fulness and
rom the earth, w i l l draw all men unto me." B y this bemeans much the same thing with God's abundant goodness and grace. So Eph. i i i . 1 6 . That he would grant haviour and the.se speeches of our Redeemer, i t appears,
that the expressions of divine grace, in the sanctihcation
you, according to the riches of his glory, to be strengthened
with might by his Spirit in the inner man." The expres- and happiness of the redeemed, are especially that gli>ry o f
sion, "According to the riches of his glory," is apparent- his, and his Father, which was the joy that was set before
ly equivalent to that in the same epistle, cJiai). i . 7. " A c - him, for which he endured the cross, and despised" the
cording to the riches o f his grace." A n d chap. i i . 7. shame: and that this glory especially was the end o f the
travail of his soul, in obtaining which end he was satisfied
Ihe exceeding riches of his grace in his kindness towards
(Isa. l i i i . 10, 11.)
us, through Christ Jesus." I n like manner is the word
glory used m P h i l . iv. 1 9 . B u t my God shall supply all
This is agreeable to what has been just observed, of
your need, according to his riches in glory, by Christ'Je- God's glory being so often represented by an effulgence, or
sus.
A n d Rom. ix. 2 3 . " A n d that he might make known emanation, or communication of light, from a luminary or
tile riches of lus glory, on the vessels of his mercy." I n fountain o f light. What can so naturally and aptly repre-

'4['t5,^d^t^. ^ v ^ n ' ' '

iiended

lows, 1

^ - ^-

apostle

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 s p ^ a b
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 merey,
meroy, he saith, TAo*
TAo* Ae might make known the riehee
of hit glory
on the veueu of mercy." .,
ryontheveuelt
; Here may
may be remembered what was before observe
observed of the ehureh
beini; so often spoken of as the glory and fulness bf Christ.

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IIS

GODS CHIEF END I N CREATION.

sent tlie emanation of the internal glory of G o d ; 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, j o y , 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. N u m . xiv. 2 1 . " But as truly
as I live, all the earth shall be filled with the glory of the
Lord v.. e. A H 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 will 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. A n d the heathen
shall know lha.t the house of Israel went into captivity for
their iniquity.
A n d 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 / , e n signifies honour,
which IS much the same thing with praise, w z . high esteem
and the expression of i t in words and actions. A n d 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. xxii. 23. Ye that
feax the X o r d , praise him ; all ye seed of Israel, g/on/y
nor my praise, to graven images."
pve

glory umo the W ,

islands.;

Ver. 12.

" Let them

and declare his praise in the

Isa. xlvin. 9 - 1 1 . " For my ,e's^sake wil I

Fr^.?'r ^""^'^ ior my praise will I refrain for t h e e . For mine tnvn snke will 1 do i t ; for
1 w i l l not give my
tn^Tf

^''J

for a (ihry

f r T h p \''" W h i l ^iTu
Cru^'

oT'

'

" T l ' - t they mightlbe

Eph. i . C. " To the praise of the glory of his

'he pra^e'of his glory^" V . l

'T ^PPT."''y equivalent to this, P h i l . i . 1 ] .
^'"If

"'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 acEn'ItT'*'"
^""P*""' f ='"y need satlsfect 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. xxxiii. 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 /

Tul

a"/"pression of ;qv.

But sin!ing\s

I t is called, making a

coZ

jZZ

CHAP. ]

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
Pf
'n.jhe T r i n i t y ; 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 xxxiii. 18, 19. When Moses says, "
beseech thee, show me thy glory," and God grants" h s r
quest he says^ " I will proclaim the name of the Lord b
fore thee.
Psal. v i i i 1. Q L o r d , 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. cxlviii. 13. " His nai
alone isexcellent, and his glory is above the earth ar
heaven.
Isa. xlviii. 9. " For my name's sake will I del
mine anger, and for my praise will I refrain for thee." V(
11.
1-or mine own sake, even for mine own sake will I ,
I t . for how should my name l)e polluted ? A n d I w i l l n
give my glory unto another." Isa. l i x . 19. " They shfear the name of the Lord from the west, and his glol Uo
the rising of the sun." Jer. x i i i . 1 1 . " That t h e 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. xi. 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. xlviii. 9. Jer. xiii 11 Deu
xxyi. 19.) A n d also by Jer. xxxiii. 9. " A n d 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 t h e good I c

unto them." Zeph. i i i . 20. " I will 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 ,^Vk'''n'''y ' ^ " r
Exod. xxxiii. 1
i will make all my goodness pass before thee, and I wi
proclaim the name of the Lord before thee." A n d chT,
xxxiv 5, 6, 7 " A n d the Lord descended in t t e c o "
and stood w i l l , h.m there, and proclaimed the name of t l
Lord. A n d the Lord passed by before him, and pr<
claimed Ihe L o r d , the Lord God, ^rao* 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

often called </,e name of the

^fiiauL

Lord

ffilfo

X X I X . 43. " There will I meet with the children of Israe

and the tabernacle shall be sanctified by my X " A n
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

So it is sometimes

his NAME to inhabit there.

dered by our translators. As Deut. x i i . 1 1 . Then thlr

shall be a place which the Lord your God shall choose <
A n d the temple is ofte

cau^. his name to dwell there."

spoken of as b u i l t / o r God's name.

the temple is ca led the dwelling-place

A n d in Psal. Ixxiv 7
of God's name

Th

mercy-seat in the temple was called ihe throne of God'

fuuX'^;,T;:"t'W&''ft5^?'''?2'''>'?''

" " - ' e earth

i,

IvlR'ev.

xU

Ti

"

"

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

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

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an

SECT. V I I .

GODS

L A S T E N D I S B U T O.NE.

119

name or glory, Jer. xiv. 21. " D o not abhor us, for thv
good, but only expresses the degiee of good iheie is m him
wme .1 sake do not disgrace the tinmie of thy elorv."
Here
So G o d ' s eternity is not a distinct good ; but is the duraG o d s name and his glory seem to be spoken of as the same
tion 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 o f his will oonsistSECT. VII
ing I I I his virtue and happiness.
Showing thai the ultimate end of the creation of the worU
A n d therefore, the external glory of G o d consists in the
M but one, and what that one end is.
communicaUon of these. T h e communication of his k n o w f^Se IS chiefly in giving the knowledge of himself: for
F R O M what has been observed in the last section, it apthis IS the knowledge in which the fulness o f G o d ' s u n pears, if the whole o f what is said relating to this affair he
derstanding chiefly consists. A n d thus w e see how the
duly weighed, and one part compared w i t h another, we
manifestation o f G o d s glory to created understa-idings,
shall have reason to think, that the design o f the Spirit of
and their seeing and knowing i t , is not distinct from I n
G o d IS not to represent G o d ' s ultimate end as manifold, emanation or communication o f G o d ' s fulness, but clearly
but as O N E . F o r though it be signified by various names
implied in it. A g a i n , the communication of G o d ' s virtue
yet they appear not to be names o f diferent things, bu
or holiness, is principally in communicating the lote < /'
If,f^lff^""? mvolving each other in their meaning; ht7nself A n d thus we see how, not only the creatures
, f 1-'''^'^" " f ' " e s o f the same thivg, or names of severa
seeing and knowing God's excellence, but also supremely
parts of one whole; or of the same whole viewed in various esteeming and loving him, belongs to the communication
lights or m I t s different respects and relations. F o r it a p - of Gods Julness.
A n d the communication o f God's ioy
pears, t h a t an that is ever spoken o f in the Scripture as an
and happiness, consists chiefly in communicating to the
n f 2 / ' .
"'^"ded i n that one creature that liap|)iness and j o y which consists in rejoicing
phrase, t/,e ghry of God; which is the name by which the in Goo', and i n his glorious excellency; for i n such j o v
ulnmate enS of G o d ' s works is most commoni'ycaHed m
G o d s own happiness does principally connst. A n d i n
Scripture ; and seems most aptly to signify the thing
these things, knowing (5od's excellency, loving G o d for it
and rgoicmg in it, and in the ejremie and expression o f
^["^ 'T'^^^
hy that name, the glory of God
these, consists G o d ' s honour and praise; so that these are
clearly implied m that glory of G o d , which consists in the
of G o d s internal glory and fulness ; meaning by his ful- emanation ot his internal glory.
what has already been explained ; or, in other w6rd.s,
A n d though all these things, which seem to be so various,
T
^^T-'
^ . ' ^ " e and j u s t exhibition, or ex- are signified by that Won/, which the Scripture speaks o f a s
ternal existence o f it. I t is confessed, that there is a dethe ultimate end o f a l f G o d ' s w o r k s ; yet it is manifest
gree of obscurity in these definitions ; but perhaps an obthere is no greater, and no other variety in it, than in the
scurity which IS unavoidable, through the imperfection of internal and essential glory o f G o d itself. G o d ' s internal
anguage to express things o f so sublime a nature. A n d glory IS partly in his understanding, and partly in his w i l l .
usin/rvar :tt':?^^
^
understood, by
A n d this internal glory, as seated in the will of G o d , i m plies both his holiness and his happiness: both are e v i ^ently G o d s glory, according to the use of .he phrase. S o
~ -;
' ~^
^ " v j s perfections to produce that as G o d s external glory is only the emanation o f his
a proper effect, in opposition to their lying eternally dor- internal, this variety neces.sarily follows. A n d again it
mant and ineffectual: as his power being eternally w i t h - hence appears that here is no other variety or dis^nction,
rnPfr^:!fn'f'"' ' ^ ^ " " " ^ that power; his wisdom eternal!y
but what necessarily arises from the distinct feculties o f
mefrectual in anv wise production, or prudent disposal o f the creature, to which the communication is made, as
nL J ^ '
rnamfMon
of his internal glory to created in the imas^-e of G o d : even as having the.se two
created understandings.
T h e amimunication o f the i n - faculties o f understanding and w i l l . G o d communicates
nimselt to the understanding of the creature, in giving h i m
" / ' n ' J ' ^ * ^ " ^ ^'''^
T h e creature's high
the knowledge of his glory; and to the wiU of the crea 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.
ture, m giving h i m holiness, consisting primarily in the love
thinSf
f
"'^^
^f^P^^"" ' he entirely distinct ot o o d : and m giving the creature Aaraijiess,'chiefly conthings . but i f we more closely consider the matter, they
sisting in joy in G o d . These are the s u m of th .t emanation of divine fulness called in Scripture, the glory of God
^lifion/PPTK' '
* ^ ^ " e t y o f views a n a
,K
They are all but the emanation of God's glory; T h e first part of this glory is called truth, the* latter, grace,'
or the excellent brightness and fulness o f the divinity difVu ^ | . * ^ * * ^ ' ^ , h ' ^ Rlory, the glory o f the o n l y :
Jused, oversowing, and as it were enlarged; or i n one tbegotten
o f the Father, full o f grace and truth."
w o r d , e x ^ ^ ad extra.
G o d exercising h'is perfection to
T h u s we see that the great end of G o d ' s works, which i s
produce a proper effect, is not distinct from the emanation
so variously expressed in Scripture, is indeed but O N E ; and
mcommunication o f \n%Julnes^: for this is the effect, viz.
this one end is most properly and comp'ahensively called,
hK fulness communicated, and the producing of-this effect is
T H E G L O R Y OF GOD ; by which name it is most commonly
the communication of his fulness; and there is nothing in
called in S c r i p t u r e ; and is fitly compared to an effulgence
! ; n ! 5 o * " l exerting o f G o d ' s perfection, but the emlnaor emanation o f light from a luminary. L i g h t is the e x tion of God's internal glory.
ternal expression, exhibition, and manifestation of the e x N o w God'sJn^cr/ glory, is either i n his understandcellency of the luminary, of the sun for instance : I t is the
ing or will
T h e glory or fulness o f his understanding, is
h:s knowledge. T h e internal glorv and fulness of G o d , abundant, extensive emanation and communication of the
having Its special seat in his will, is his holiness and hap^ fulness of the sun to innumerable beings that partake o f it
I t IS by this that the s u n itself is s i e n , and his glory be^
piness. The whole of (iod's internal good or glorv, is in
held, and all other things are discovered : it is by a parthese three things, viz. his infinite knowledge, his infinite
ticipation of this communication from the s u n , that survirtue or Ao/ineji, and his infinite joy and happiness. I n deed there are a great many attributes in (5od, accordino- rounding objects receive all their lustre, beauty, and brightto our way o f conceiving t h e m : but a l l mav be reduced ness. I t IS b y this that all nature receives life, comfort,
to these; or to their degree, circumstances, i n d relations. and j o y . L i g h t is abundantly used in jcripture to repreknowledge, h o l m L ,
We have no conception of G o d ' s power, different from the fnd h ^ p p i n e ^ ^ ' ^ ' ' ' ' " ' ' ^ ^
degree o f these things, with a certain relation of them to
W h a t has been said may be sufficient to show, how
eltects. G o d s infinity is not properly a distinct kind o f
those things, which are spoken of in Scripture as ultimate
V. 2). and xxiv. 23. and IxiL 1. E t e k xxviU. 7.17. Dan. U. 31. 1 John. 1.5,

It u used to rigni^ virtue, or moral good

Job xxv. 5. E c c l . l i i i . I. In.

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120

GODS CHIEF END I N CREATION.

CH.4P. I I .

ends of God's works, though thev may seem at first view

10 be distinct, are all plainly to be reduced to this one

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
emanation.
A n d though God, in seeking this end, seeks the creature's good, and his respect to himself, is not a
the creature's good ; yet therein appears his supreme re- divided respect; but both are united in one, as the happiness of the creature aimed at is happiness in union vvith
gard to himself.
himself. The creature is n o further happv with this hapThe emanation or communication of the divine fulness
piness which God makes his ultimate e^d, than he becomes
consisting in the knowledge of ( i o d , love to him, and joy one with God. The more happiness the greater unionin him, has relation indeed both to God and the creature'- when the happiness is perfect, the union is perfect. A n d
but It has relation to God as its fountain, as the thing com- as the happiness w i l l be increasing "o eternity, the union
municated IS something of its internal fulness. The water will become more a n d more strict and perfect; nearer and
m the stream is something of the fountain; and the beams more like to that between God the Father and the Son pt the sun are something of the sun. A n d again, they who are so united, t h a t their interest is perfectly one. I f
have relation to God as their object: for the knowledge the happiness of the creature be considered in the whole
communicated, is the knowledge of G o d : and the love of the creature's eternal duration, with all the infinity of
communicated, is the love of G o d ; and the happiness Its progress, and infinite increase of nearness and union to
communicated, is joy in God. I n the creature's knowing
G o d ; in this view, the creature must be looked upon as
esteeming loving rejoicing in, and praising God, the glor'v' united to God in an infinite strictness.
of God IS both exhibited and acknowledeed,- his fulness is
I f God has respect to somethin,' in the creature, which
received and returned.
Here is both an emanatio?i and remination.
The refuk-ence shines upon and into the crea- he views as of everlasting duration, and as rising higher
ture, and IS reflected back to the luminary. The beams of and higher through that infinite duration, and that not
glory conrie fi-om God, are something of God, and are with constantly diminishing ( b u . perhaps an increasing)
refunded back again to their original. So that the whole celerity; then he has respect to i t , as, ,n the whole,
IS of God, and vi God, and to G o d ; and he is the begin- infinite height; though there never w i l l be any particular
ning, and the middle, and the end.
S r
" "
^^"^^^
''^"^ ^ " " " ^ '
And though i t be true that God has respect to the
Let
the
most
perfect
union
with
God
be represented by
crafure m these things ; yet his respect to himself, and to
something at an infinite height above us ; and the etemall'v
the creature, are not properly a double and divided respect
What has been said, (chap. I . sect. 3 , 4.) mav be sufficient increasing union of the saints with God, bv something
to show this. Nevertheless, it may not be amiss here that IS ascending constantly towards that infinite h ight
briefly to say a few things ; though mostly implied in what moving upwards with a given velocity; and that is to
continue thus to move to all eternity. God, who views
nas been said already.
the whole of this eternally increasing height, views it as
When God was about to create the world, he had respect an mfinite height A n d i f he has respect to it, and makes
to that emanation of his glory, v/hich is actuall,/ the conseIt his end, as in the whole of i t , he has respect to it a s an
quence of the creation, both with regard to himself and the infinite height, though the time MIU never come when it
creature. He had regard to i t as an emanation from h i m can be said it has already arrived at this infinite height.
self, a amimunicatiim of himself, and, as the thine comGod aims at that which the motion or progression which
muiiicated, m its nature returned to himself, as its final
term. A n d he had regard to it also as Ihe emanation was he causes, aims at, or tends to. I f there be many things
supposed to be so made and appointed, that, by a constant
to the creature, and as the thing communicated was in the
eternal motion, they all tend to a certain centre; then it
creature, as its subject.
appears that he who made them, and is the cause of their
And God had regard to it in this manner, as he had a
motion, aimed at that centre: that term of their motion, to
supreme regard to himself, and value for his own infinite
which thev eternally tend, and are eternally, as it were
internal glory. I t was this value for himself that caused
him to value and seek that his internal glory should flow a l Z n ^ f " " - u'^VL?'^
^
'hen God
Jorth from himself. I t was from his value for his glorious aimed at himself. A n d herein i t appears, that as he is the
jierfections of wisdom, righteousness, &c. that he valued hrst au hor of their being and motion, so he is the last end,
the proper exercise and eff^ect of these perfections, in wise the hnal term, to which is their ultimate tendency and aim
We may judge of the end that the Creator aimed at, in
and righteous acts and effects. I t was fi-om his infinite
value for his internal glory and fulness, that he valued the the being, nature, and tendency he gives the creature, by
the mark or term which they constantly aim at in their
ttiing i^e/^communicated, which is something of the same
extant in the creature. Thus, because he infinitely values tendency and eternal progress; though the time w i l l never
his own glory, consisting in the knowledge of himself, love come, when it can be said it is atUined to, in the most
to himself, and complacence and joy in himself; he there- absolutely perfect manner.
But i f strictness of union to God be viewed as thus i n tore valued the image, communication, or participation of
these in the creature. A n d it is because he values himself, finitely exalted; then the creature must be regarded as
that he delights in the knowledge, and love, and j o y of the nearly and closely united to God. A n d viewed thus,
their interest must be viewed as one with God's interest
creature; as being himself the object of this knowledge
love, and complacence. For i t is the necessary conse- and so is not regarded properly with a disjunct and sepaquence of ti-ue esteem and love, that we value others' rate, but an undivided respect. A n d as to any difficultv
esteem of the same object, and dislike the contrary. For of reconciling Gods not making the creature his ultimate
the same reason, God approves of others' esteem and love end. with a respect propeily distinct fix)m a respect to
himself; with his benevolence and ftee grace, and the
of himself.
creature s obligation to gratitude, the reader must be reThus it is easy to conceive, how God should seek the ferred to chap I . sect. 4. obj. 4. where this objection has
good of the creature, consisting in the creature's know- been considered and answered at largf.
ledge and holiness, and even his happiness, from a suI f by reason of the strictness of the union of a man and
preme regard to him.self; as his happiness aiises from that
which is an image and participation of God's own beauty ; his family, their interest may be looked upon as one, how
and consists in the creature's exercising a supreme regard much more so is the interest of Christ and his c h u r c h , to God, and complacence in h i m ; i n beholding God's whose first union in heaven is unspeakably more perfect
glory, in esteeming and loving it, and rejoicing in i t , and and exalted, than that of an earthly father and his family
It they
with regard to
their eternal and
in his exercising and testifying love and supreme respect ;,oo;
' be considered
reg<uu
l o m e i r eternal and
thins;, viz. Gods

interned gloiy or fulness existina

in its

to God : which IS the same thing with the creature's exaltujg 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

increasing union? Doubtless i t may j u s t l y 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 consquence of the creation, in
the whole continuance of the thing created
I t IS no solid objection against God aiming at an i n finitely perfect union of the creature with himself, that the

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SECT.

VII.

GOD'S LAST E N D IS B U T

particular time will never come when it can be said the

union IS now infiniteiy perfect. God aims at satisfyinojustice in the eternal damnation of sinners ; which will be
satisfied bv their damnation, considered no otherwise than
with regard to its eternal duration. But vet there never
will 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 * i e / 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.LvU rnT"""?
" ' 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!? .
cPa'>" of ' w forms, and it should seem, for ought
that appear, to the contrary, of two only, physical and moral; a f,,ll
il
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 pAca/ part of the universe, even including the physical overaXVr /
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
.ray?.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 n u i 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
rJ^^f,1r"r,- ^ r " . " " ! '
. S e s a m e 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. T o 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
asserb"'"'''''
"
"^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 T o
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 absolute 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
iZT^^^H
for s(r.c(, absolute iustice, is the same as
'^li^l
more, and therefore must exclude generosity
,H
.2! ,2-13""^'!" ^ " I *
' " f ' ' " ">e exclusion of injustice ;
and m the other, the exclusion otundesermd favour. or sovereign JeneDotent influence. T h e exercise of rectitude in the former sense, might have
been without the permission of s i n ; but not so in Uie latter sense. If pertect 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

ONE.

121

satisfying justice with an infinite punishment; I suppo.se

It will 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
will 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 c o r a i d ^ r t
^^''".''.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. T h e 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 prmir.i Vint in iiff
9^'rior
but the jor^rned.'^There in Uie moraf^art of tb'e un ver-e S
WndereT^T?,r/"Ve''''''
" ' " . ' ' ^ ^ 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 iAnce it may not ake
place, and Uiere is chance of the c o n t r a r y - i t 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 ',*ery of indifference, or a
self-deti^^lTg
Sifto'^cSnSSalSrX^^^^
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 foe 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 p r e 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 prt>efinj sovereign benevolence had not been excluded'
in those instances wherein moral defect actually took place.
COROLLARIES,

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
^rfecionfwhich 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
oi^^'ST
" ' 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 sorri^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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OCR-BASED INDEX
Listings May Include Partial Matches
Page Numbers Refer to PDF Page Numbers

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

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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

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
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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

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

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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