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THE
WORKS
PRESIDENT EDWARDS
IN TEN VOLUMES.
VOL. III.
CONTAtinNO,
I. DISSERTATION ON THE END FOE WHICH GOD CREATED THE WORLD.
II. DISSERTATION ON THE NATURE OF TRUE VIRTUE.
III. HISTORY OF THE WORK OF REDEMPTION.
IV. AN ATTEMPT TO PROMOTE EXPLICIT AGREEMENT AND VISIBLE UNION
OF god's people in extraordinary prayer.
V. distinguishing mares of a work of THE SPIRIT OF GOD.
NEW YORK: G. & C. & H. CARVILL.
18.30.
C:ONTENTS OF VOLUME III.
DISSERTATION ON THE END FOR WHICH GOD CRE- ATED THE WORLD.
Preface .......
Introduction — Explanation of Terms
CHAP. I. What Reason dictates concerning' this affair. Sect. i. The general dictates of reason ir. What reason supposes
III. How God regards himself
IV. Some objections considered
CHAP. II. What may be learned from the Holy Scriptures. Sect- i. Scripture makes God his last end
II. Concerning^ a just method of Arguing
III. Particular Texts of Scripture
IV. God created the World for his name, &c.
V. Communication of Good to the creature ri. What is meant by the glory of God, &cc. vii. God's last end is but one
Page 3
12
18 21
27
40 41 44 59 66 71 81
II.
DISSERTATION CONCERNING THE NATURE OF TRUE VIRTUE.
CHAP. I. The essence of True Virtue .
II. How LoF,e respects different beings
III. Concerning the Secondary Beauty
IV. Of Self-love and its influence
V. Natural Conscience and the Moral Sense
VI. Of particular Instincts, oj" jr^a<ur^ .', ,' >'j
VII. The reason of many ^V^jfefake;*, , , . V '_ <
VIII. Whether Virtue be founded in Sentiment
93 101
no
118 12S 1S5 141 148
III. A HISTORY OF THE WIORK OF 1 REDEMPTION
General Introduction '. . ■•ii-; > ■,", i • •, . ■ 165
PERIOD I. From the Fall to the Incai-natioh ' '. ' ' . 175
PART I. From the Fall to the Flood . . . .176
II. From the Flood to the calling of Abraham . . 189
III. From Abraham to Moses , . .196
IV. From Moses to David .... 207
V. From David to the Babylonish Captivity . . 226
JV CONTENTS.
Page
PART VI. From tiie Captivity to Christ . .251
VII. Improvement of the First Period . - . 278
PERIOD II. From Christ's Incarnation to his Resurrection . 287
PART. I. Of Christ's Incarnation . . .288
II. The Purchase of Redemption , . . 294
III. Improvement of the Second Period . . . 313
PERIOD III. From Christ's Resurrection to the End of the World 323
Sect. i. Scriptural Representations of this Period . . ib.
II. How Christ was capacitated for effecting his Purpose 329
III. Established means of success .... 332
IV. How the success was carried on . . . 337 PART 1. To the Destruction of Jerusalem . . .339
II. To the time of Constantine .... 346
III. To the Rise of Antichrist . . . .357
IV. To the Reformation . . . . .360
V. To the present Time . . • . . 367
VI. Improvement of past Events . . . 381
VII. To the Fall of Antichrist . . . .390
VIII. To the End of Time . . .404
IX. The General Judgment • . . .413
X. Improvement of the Whole .... 424
IV. ATTEMPT TO PROMOTE UNION IN PRAYER. PART I. The Text opened and an account of the affair proposed.
Skct. I. Explanatory Introduction .... 445
II. Observations on the Text .... 447
III. An Account of the concert for prayer . - 453 > IV. A Memorial from Scotland .... 457
PART II. Motives to complia7ice icilh ivhat is proposed.
Sect. i. The latter day glory not yet accomplished . . 460
II. Unspeakably great . .... 468
lit. How much Christ prayed &c. for it . , . 471
IV. The whole Creation travails in pain . . 474
V. Prospects, Encouragements and Examples . . 477
VI. Motives to excite us to this agreement . . 486
VII. The beauty and good tendency of this union . 492
PART III. Objections answered.
Sect. i. Such agreement Superstitious, answered . . 495
ii.'.W'jiilnsfca^ ^c'-atisii^drfid ,•, . . . . 498
iii.'NetytecnaVure * •*/ .•.:!•'! .... 504
IV.* Irhe fafl of 'Anti9hrist'no*t very distant . . 516
V. Objectfeqs fipnxfjoveitjy, answered . . 540
VI. Cono>liKli;n£;<^dii^defatif)ns .... 54S
V. DISTINGUI6HLNtJ*3IA'BKS:0F A WORK OF THE SPIRIT • 'OFGOD.
Preface
Sect. i. Negative Signs
II. Positive Signs
III. Practical Inference';
550
551
578
DISSERTATION
COKCKRmNO
THE END FOR WHICH GOD CREATED
WORLD.
PREFACE BY THE FIRST EDITOR.
The Author had designed these Dissertations* for the public view ; and wrote them out as they now appear : though it is probable, that if his life had been spared, he would have revised them, and ren- dered them in some respects more complete. Some new sentiments, here and there, might probably have been added ; and some passages brightened with farther illustrations. This may be conjectured from brief hints or sentiments minuted down on loose papers, found in the manuscripts.
But those sentiments concisely sketched out, which, it is thought, the author intended to enlarge, and digest into the body of the work cannot be so amplified by any other hand, as to do justice to the author : it is therefore probably best that nothing of this kind should be attempted.
As these Dissertations were more especially designed for the learned and inquisitive, it is expected that the judicious and candid will not be disposed to object, that the manner in which these subjects are treated is something above the level of common readers. For though a superficial way of discourse and loose harangues may well enough suit some subjects, and answer some valuable purposes ; yet other subjects demand more closeness and accuracy. And if an author should neglect to do justice to a subject, for fear that the simpler sort should not fully understand him, he might expect to be deemed a trifler by the more intelligent.
Our author had a rare talent to penetrate deep in search of truth; to take an extensive survey of a subject, and look through it into re- mote consequences. Hence many theorems, that appeared hard and barren to others, Avere to him pleasant and fruitful fields, where his mind would expatiate with peculiar ease, profit and entertainment. Those studies, which to some are too fatiguing to the mind, and wearying to the constitution, were to him but a natural play of geniusi and which his mind without labour would freely and spontaneously perform. A close and conclusive way of reasoning upon a contro- versial point was easy and natural to him.
This may serve, it is conceived, to account for his usual manner of treating abstruse and controverted subjects, which some hare thought has been too metaphysical. But the truth is, that his critical
* This preface was originally prefixed to the two first Dissertations, " concern- ing the End for which God created the World, and the nature of true Virtue."
IV. PREFACE.
method of looking through the nature o( his subject — his accuracy and precision in canvassing truth, comparing ideas, drawing conse- quences, pointing out and exposing absurdities, — naturally led him to reduce the evidence in favour of truth into the form of demonstration; which, doubtless, where it can be obtained, is the most eligible, and by far the most satisfying to great and noble minds. And though some readers may find the labour hard to keep pace with the writer, in the advances he makes, where the ascent is arduous; yet in gene- ral all was easy to him : such was his peculiar love and discernment of truth, and natural propensity to search after it. His own ideas were clear to him, where some readers have thought them obscure. Thus many things in the works of New^ton and Locke, which appear either quite unintelligible, or very obscure to the illiterate, were clear and bright to those illustrious authors, and their learned readers.
The subjects here handled are sublime and important. The end which God had in view in creating the world, was doubtless v/orthy of him ; and consequently the most excellent and glorious possible. This therefore must be worthy to be known by all the intelligent creation, as excellent in itself, and worthy of their pursuit. And as true virtue distinguishes the inhabitants of heaven, and all the happy candidates for that world of glory, from all others ; there cannot surely be a more interesting subject.
The notions which some men entertain concerning God's end in creating the world, and concerning true virtue, in our late author's opinion, have a natural tendency to corrupt Christianity, and to de- stroy the gospel of our divine Redeemer. It was therefore, no doubt, in the exercise of a pious concern for the honour and glory of God, and a tender respect to the best interests of his fellow-men, that this devout and learned writer undertook the following work. — May the Father of lights smile upon the pious and benevolent aims and la- bours of his servant, and crown them with his blessing !
DISSERTATION
CONCERNINQ
GOD'S CHIEF END, &c.
INTRODUCTION.
Containing Explanations of Terms and general Positions.
To avoid all confusion in our enquiries concerning the end for which God created the world, a distinction should be ob- served between the chief enc\ for which an agent performs any- work, and the ultimate end. These two phrases are not always precisely of the same signification: and though the chief end be always an ultimate end, yet every ultimate end is not always a chief end. A chief end is opposite to an inferior end : An ultimate end is opposite to a subordinate end.
A subordinate end is what an agent aims at, not at all upon its own account, but wholly on the account of a further end, of which it is considered as a means. Thus when a man goes a journey to obtain a medicine to restore his health, the obtaining of that medicine is his subordinate end ; because it is not an end that he values at all upon its own account ; but wholly as a means of a further end, viz. his health. Separate the medicine from thtit further end, and it is not at all de- sired.
An ultimate end is that which the agent seeks in what he does for his own sake ; what he loves, values, and takes plea- sure in on its own account, and not merely as a means of a further end. As when a man loves the taste of some particular
6 god's chief end in creation.
sort of fruit, and is at pains and cost to obtain it, for the sake of the pleasure of that taste which he values upon its own ac- count, as he loves his own pleasure ; and not merely for the sake of any other good which he supposes his enjoying that pleasure will be the means of.
Some ends are subordinate, not only as they are subor- dinated to an ultimate end ; but also to another end that is itself but subordinate. Yea, there may be a succession or chain of many subordinate ends, one dependent on another, one sought for another ; before you come to any thing that the agent aims at and seeks for its own sake. As when a man sells a garment to get money — to buy tools — to till his land — to obtain a crop — to supply him with food — to gratify the ap- petite. And he seeks to gratify his appetite on its oicn ac- count, as what is grateful in itself Here the end of his sell- ing his garment to get money, is only a subordinate end; and it is not only subordinate to the ultimate end — gratifying his ap- petite— but to a nearer end — buying husbandry tools ; and his obtaining these is only a subordinate end, being only for the sake of tilling land. And the tillage of land is an end not sought on its own account, but for the sake of the crop to be produced; and the crop produced is an end sought only for the sake of making bread ; and bread is sought for the sake of the sake of gratifying the appetite.
Here gratifying the appetite is called the idthnate end ; because it is the last in the chain where a man's aim rests, obtaining in that the thing finally aimed at. So whenever a man comes to that in which his desire terminates and rests, it being something valued on its own account, then he comes to an idthnate end, let the chain be longer or shorter ; yea, if there be but one link or one step that he takes before he comes to this end. As when a man that loves honey puts it into his mouth for the sake of the pleasure of the taste, without aim- ing at any thing further. So that an end which an agent has in view, may be both his immediate and his idtimate end ; his next and his last end. That end which is sought for the sake of itself, and not for the sake of a further end, is an ultimate end ; tiiere the aim of the agent stops and rests.
A thing sought iiunf have the nature of an ultimate, and also of a subordinate end ; as it may be sought partly on its own account, and partly for the sake of a further end. Thus a man, in what he does, may seek the love and respect of a particular person, partly on its own account, because it is in itself agreeable to men to be the objects of others' esteem and love ; and partly because he hopes, through the friend- ship of that person, to have his assistance in other aftairs ; and £0 to be put under advantage for obtaining further ends.
In TROD. Explanations of terms. 7
A chief end, whicli is opposite to an inferior end, is some- thing diverse from an ultimate end ; it is most valued, and there- fore rnost sought after by the agent in what he does. It is evi- dent that to be an end 7nore valued than another end, is not ex- actly the same thing as to be an end valued ultimately, or for its own sake. This will appear, if it be considered.
1. That two different ends may be both ultimate, and yet not be chief ends. They may be both valued for their own sake, and both sought in the same work or acts ; and yet one valued more highly, and sought more than another. Thus a man may go a journey to obtain two different benefits or en- joyments, both which may be agreeable to him in themselves considered ; and yet one may be much more agreeable than the other ; and so be what he sets his heart chief y upon. Thus a man may go a journey, partly to obtain the possession and enjoyment of a bride that is very dear to him ; and partly to gratify his curiosity in looking in a telescope, or some new- invented and extraordinary optic glass ; and the one not pro- perly subordinate to the other ; and therefore both may be ultimate ends. But yet obtaining his beloved bride may be his chief end ; and the benefit of the optic glass his inferior end.
2. An ultimate end is not always the chief end, because some subordinate ends may be more valued and sought after than some ultimate ends. Thus for instance, a man may aim at two things in his journey ; one to visit his friends, and an- other to receive a large sum of money. The latter may be but a subordinate end ; he may not value the silver and gold on their oicn account, but only for pleasure, gratification, and honour ; the money is valued only as a means of the other. But yet obtaining the money may be more valued, and so is a higher end of his journey than the pleasure of seeing his friends ; though the latter is valued on its own account, and so is an ul- timate end.
But here several things may be noted :
First, When it is said that some subordinate ends may be more valued than some idtimate ends, it is not supposed that ever a subordinate end is more valued than that to which it is subordinate. For that reason it is called a subordinate end, be- cause it is valued and sought not for its own sake, but only in subordination to a further end. But yet a subordinate end may be valued more than some other ultimate end that it is not subordinate to. Thus for instance, a man goes a journey to receive a sum of money, only for the value of the pleasure and honouf that the money may be a means of. In this case it is impossible that the subordinate end, viz. his having the money, should be more valued by him than the pleasure and honour
8 god's chief end in creation.
for which he values it. It would be absurd to suppose that he values the means more than the end, when he has no value for the means, but for the sake of the end of which it is the means. But yet he may value the money, though but a subordinate end, more than some other ultimate end to which it is not subordinate, and with which it has no connection. For instance, more than the comfort of a friendly visit, which was one ultimate end of his journey.
Secondly, The ultimate end is always superior to its sub- ordinate end, and more valued by the agent, unless it be when the ultimate end entirely depends on the subordinate. If he has no other means by which to obtain his last end, then the subordinate may be as much valued as the last end ; be- cause the last end, in such a case, altogether depends upon, and is wholly and certainly conveyed by it. As for instance, if a pregnant woman has a peculiar appetite to a certain rare fruit that is to be found only in the garden of a particular friend of hers, at a distance — and she goes a journey to her friend's house or garden, to obtain that fruit — the ultimate end of her journey is to gratify that strong appetite ; the obtain- ing that fruit, is the subordinate end of it. If she looks upon it, that the appetite can be gratified by no other means than the obtaining of that ^fruit, and that it will certainhj be gratifi- ed if she obtain it, then she will value the fruit as much as she * values the gratification of her appetite. But otherwise, it will not be so. If she be doubtful whether that fruit will satisfy her craving, then she will not value it equally with the gratifi- cation of her appetite itself. Or if there be some other fruit that she knows of, that will gratify her desire, at least in part^ which she can obtain without such trouble as shall countervail the gratification — or if her appetite cannot be gratified with- out this fruit, nor yet with it alone, without something else to be compounded with it — then her value for her last end will be divided between these several ingredients, as so many sub- ordinate ends, and no one alone will be equally valued with the last end. Hence it rarely happens, that a subordinate end is equally valued with its last end ; because the obtaining of a last end rarely depends on one single, uncompounded means, and infallibly connected with it. Therefore men's last ends are commonly their highest ends.
Thirdly, If any being has but one ultimate end in all that he does, and there be a great variety of operations, his last end may justly be looked upon as his supreme end. For in such a case, every other end but that one, is in order to that end ; [and therefore no other can be superior to it. Because, as was ob- served before, a subordinate end is never 7nore valued than the end to which it is subordinate. Moreover, the subordi- nate effects or events brought to pass as means of this end,
Iktrod. Explanations of Terms. U
aH uniting to contribute tiieir share towards obtaining the one last end, are very various ; and therefore, by what lias been now observed, the ultimate end of all must be valued more than any one of the particular means. This seems to be the case with the works of God, as may more fully appear in the sequel.
Fourthly^ Whatsoever any agent has in view in any thing he does which is agreeable to him in itself, and not merely for the sake of something else, is regarded by that agent as his last end. The same may be said of avoiding that which is in itself painful or disagreeable ; for the avoiding of what is disagreea- ble is agreeable. This will be evident to any bearing in mind the meaning of the terms. By last end being meant, that which is regarded and sought by an agent, as agreeable or desirable for its own sake ; a subordinate that which is sought only for the sake of something else.
Fifthly., From hence it will follow, that, if an agent has in view more thins:s than one that will be brought to pass by what he does, which he loves and delights in on their own account, then he must have more things than one that he regards as his last ends in what*he does. But if there be hut one thing that an agent seeks on its own account, then there can be hut one last end which he has in all his actions and operations.
But only here a distinction must be observed of things Vhich may be said to be agreeable to an agent, in themselves considered : (1.) What is in itself grateful to an agent, and valued on its own account, simply and absolutely considered ; antecedent to, and independent of all conditions, or any sup- position of particular cases and circumstances. And, ('i.) What may be said to be in itself agreeable to an agent, hypo- thetically and consequentially ; or on supposition of such and such circumstances, or on the happening of such a particulai* case.
Thus, for instance, a man may originally love society. An inclination to society may be implanted in his very nature ; and society may be agreeable to him antecedent to all presupposed eases and circumstances ; and this may cause him to seek a fa- mily. And the comfort of society may be originally his last end, in seeking a family. But after he has a family, peace, good order, and mutual justice and friendship in his family, may be agreeable to him, and what he delights in for their ow7i sake ; and therefore these things may be his last end in many things he does in the government and regulation of his family. But they were not his original end with respect to his family. The justice and the peace of a family was not properly his last end before he had a family, that induced him to seek a fa- mily, but consequentially : And the case being put of his hav- ing a family, then these things wherein the good order and VOL. iir. 2
IQ god's chief EiiD IN CREATION.
beauty of a family consist, become his last end in many things he does in such circumstances.
In like manner we must suppose that God before he created the world, had some good in view as a consequence of the world's existence, that was originally agreeable to him in itself considered, that inclined him to bring the universe into exist- ence in such a manner as he created it. But after the world was createt^ and such and such intelligent creatures actually had existence, in such and such circumstances, then a wise, just regulation of them was agreeable to God, in itself consi- dered. And God's love of justice, and hatred of injustice, would be sufficient in such a case to induce God to deal justly with his creatures, and to prevent all injustice in him towards them. But yet there is no necessity of supposing, that God's love of doing justly to intelligent beings and hatred of the contrary, was what originally induced God to create the world, and make intelligent beings ; and so to order the oc- casion of doing either justly or unjustly. The justice of God's nature makes a just regulation agreeable, and the con- trary disagreeable, as there is occasion ; the subject being sup- posed, and the occasion given. But we mtiSt suppose some- thing else that should incline him to create the subjects, or order the occasion.
So that perfection of God which we call his faithfulness, or his inclination to fulfil his promises to his creatures, could not properly be what moved him to create the world ; nor could such a fulfilment of his promises to his creatures be his last end in giving the creatures being. But yet after the world is created, after intelligent creatures are made, and God has bound himself by promise to them, then that dispo- sition which is called his faithfulness, may move him in his providential disposals toward them ; and this may be the end of many of God's works of providence, even the exercise of his faithfulness in fulfilling his promises, and may be in the lower sense his last end ; because faithfulness and truth must be supposed to be what is in itself amiable to God, and what he delights in for its own sake. Thus God may have ends of particular works of Providence, which are ultimate ends in a lower sense, which are not ultimate ends of the creation.
So that here we have two sorts of ultimate ends ; one of which may be called original and independent, the other consequential and dependent ; for it is evident, the latter sort are truly of the nature of ultimate ends ; because though their being agreeable to the agent be consequential on the existence, yet the subject and occasion being supposed, they are agreeable and amiable in themselves. We may suppose that to a righteous Being, doing justice betvveen two parties
IntroDc JExplanations of Terms. 11
with whom he is concerned, is agreeable in itself, and not merely for the sake of some other end : And yet we may suppose, that a desire of doing justice between two parties, may be consequential on the being of those parties, and the occasion given. — It may be observed, that when I speak of God's ultimate end in the creation of the world in the following discourse, I commonly mean in thtit highest sense, \iz. the origi- nal ultimfjte end.
Sixthly, It may be further observed, that the original ul' timate end or ends of the creation of the world is alone that which induces God to give the occasion for consequential ends, by tiie first creation of the world, and the original disposal of it. And the more original the end is, the more extensive and universal it is. That which God had primarily in view in cre- ating, and the original ordination of the world, must be con- stantly kept in view, and have a governing influence in all God's works, or with respect to every thing he does towaids his creatures. And therefore,
Seventhli/^ Jf we use the phrase ultimate end in this highest sense, then the same that is God's ultimate end in creating the world, if we suppose but one such end, must be what he makes his ultimate aim in all his works, in every thing he does either in creation or Providence. But we must suppose, that in the use to which God puts his creatures, he must evermore have a regard to the end for which he has made them. But if we take ultimate end in the other loiver sense, God may sometimes have regard to those things as ultimate ends, in particular works of Providence, which could not in any proper sense be his last end in creating the world.
Eighthly, On the other hand, whatever appears to be God's ultimate end in any sense, of his works of Providence in general; that must be the ultimate end of the work of creation itself. For though God may act for an end that is ul- timate in a lower sense, in some of his works of Providence, which is not the ultimate end of the creation of the world, yet this doth not take place with regard to the works of Provi- dence in general ; for God's works of Providence in general, are the same with the general use to which he puts the world he has made. And we may well argue from what we see of the general use which God makes of the world, to the general end for which he designed the world. Though there may be some ends of particular works of Providence, that were not the last end of the creation, which are in themselves grateful to God in such particular emergent circumstances, and so are last ends in an inferior sense ; yet this is only in certain cases, or particular occasions. But if they arc last ends of God's proceedings in the use of the world in ffefieral. this
JW «ODS CHIEF END IN CHEATieX. ChaP. I,
shows that his makini? them last ends do not depend on parti- cular cases and circumstances, but the nature of thmgs m ge- neral, and his general design in the being and constitution of
the universe. . . . „ ,
Ninthly, If there be but one thing that is originally, and independent on any future supposed cases, agreeable to God, to be obtained by tfic creation ot the world, then there can be but one hist end of God's work, in this highest sense. But if there are various things, properly diverse one from anotlier, that are absolutely and independently agreeable to the divme Be- ing, which are actually obtained by the creation of the world, then there were several ultimate ends of the creation in that liighest sense.
CHAP. I.
HVherein is considered, what Reason teaches concerning this
Affair,
SECT. I.
Some Things observed in general, which Reason dictates.
Having observed these things, to prevent confusion, I now proceed to consider what maij and what may not, be supposed to be God's ultimate end in the creation of the world.
Indeed this affair seems properly to be an affair of divine revelation. In order to be determined what was designed in the creating of the astonishing fabric of the universe we be- hold, it becomes us to attend to, and rely on, what he has told us, who was the architect. He best knows his own heart, and what his own ends and designs were, in the wonderfid works which he has wrought. Nor is it to be supposed that mankind — who, while destitute of revelation, by the utmost improvements of their own reason, and advances in science and philosophy, could come to no clear and established deter- mination who the author of the world was — would ever have obtained any tolerable settled judgment of the end which the author of it proposed to himself in so vast, complicated, and wonderful a work of his hands. And though it be true, that the revelation which God has given to men, as a light shining in a dark place, has been the occasion of great improvement of their faculties, and has taught men how to use their rea- son ; and though mankind now, through the long continued assistance they have had by this divine light, have cojne to
Sect. i. The general dictatea of Reason. 13
great attainments in the habitual exercise of reason ; yet I confess it would be relying too much on reason, to detcrmme the afl'air ot God's last end in the creation of the world, with- out being herein prhic'n^ulhj guided by divine revelation, since God has given a revelation containing instructions concerning this very matter. i\evertheless, as objections have chictiy been made against what I think the scriptures have truly re- vealed, from the pretended dictates of reason, 1 would, in the Jirsi place, soberly consider in a few things, what seems rational to be supposed concerning this aHair ; — and then proceed to cohsider what light divine revehition gives us in it.
As to theirs/ of these, 1 think the following things appear to be the dictates of reason :
1. That no notion of God's last end in the creation of th© world is agreeable to reason, which would truly imply any indigence, insutficiency, and mutability in God; or any de- pendence of the Creator on the creature, for any part of his perfection or happiness. Because it is evident, by both scrip- ture and reason, that God is infinitely, eternally, unchangea- bly, and independently glorious and happy : that he cannot be profited by, or receive any thing from the creature ; or be the subject of any sufferings, or diminution of his glory and felicity from any other being. The notion of God creating the world, in order to receive any thing properly from the creature, is not only contrary to the nature of God, but incon- sistent with the notion of creation ; which implies a being re- ceiving its existence, and all that belongs to it out of nothing. And this implies the most perfect, absolute, and universal deri- vation and dependence. Now, if the creature receives its all from God, entirely and perfectly, how is it possible that it should have any thing to add to God, to make him in any re- spect more than he was before, and so the Creator become dependent on the creature ?
2. Whatsoever is good and valuable hi itself, is worthy that God should value it with an ultimate respect. It is there- fore worthy to be made the last end of his operation ; if it be pro^oerly capable of being attained. For it may be supposed that some things, valuable and excellent in themselves, are not properly capable of being attained in any divine operation ; because their existence, in all possible respects, mu^t be con- ceived of as prior to any divine operation. Thus God's ex- istence and infinite perfection, though infinitely valuable in themselves, cannot be supposed to be the end of any divine operation ; for we cannot conceive of them as, in any respect, consequent on any works of God. But whatever is in itself valuabh., absolutely so, and is capable of being sought and attained, is worthy to be made a last end of the divine opera- tioH; — Therefore.
14 god's chief end in creation. Chap, i,
3. Whatever that be which is m itself most valuable, and was so originally, prior to the creation of the world, and which is attainable by the creation, if there be any thing which was superior in value to all others, that must be worthy to be God's last end in th.c creation ; and also woithy to be his highest end. In consequence oi this it will fijilow,
4. That if God himself be, in any respect^ pr(}perly ca- pable of being ins own eno in the creation of the world, then it is reasonable lo suppose that he had respect to hiinself^ as his last ana highest end, in this work ; because he is ico?-thy in him- self to be so, being infinitely the greatest and best of beings. All things else, with regard to worthiness, importance and ex- cellence, are perfectly as nothing in comparison of him. And therefore, if God has respect to things according to their na- ture and proportions, he must necessarily have the greatest res- pect lo himself. It would be against the perfection of his na- ture, his wisdom, holiness, and perlect rectitude, whereby he is, disposed to do every thing that is fit to be done, to suppose otherwise. At least a great part of the moral rectitude 6f God' whereby he is disposed to every thing that is fit, suitable, and amiable in itself, consists in his having the highest regard to. that which is in itself highest and best. The moral rectitude of God must consist in a due respect to things that are objects of moral respect ; that is, to intelligent beings capable of moral actions and relations. And therefore it must chiefly consist in giving due respect to thai Being to whom most is due ; for God is infinitely the most worthy of regard. TlTe worthiness of others is as nothing to his ; so that to him belongs all possible respect. To him belongs the whole of the respect that any in- telligent being is capable of. To him belongs all the heart. Therefore, if moral rectitude of heart consists in paying the respect of the heart which is due, or which fitness and suita- bleness requires, fitness requires infinitely the greatest regard to be paid to God ; and the denying of supreme regard here would be a conduct infinitely the most unfit. Hence it will fol- low, that the moral rectitude of tlie disposition, inclination, or affection of God chiefly consists in a regard to himself, infi- nitely above his regard to all other bemgs ; or, in other words, his holiness consists in this.
And if it be thus fit that God should have a supreme re- gard to himself, then it is fit that this supreme regard should appear in those things by which he makes himself known, or by his word and Works, i. e. in what he sai/s, and in what he does. If it be an infinitely amiable thing in God, that he should have a supreme regard to himself, then it is an amiable thing that he should act as having a chief regard to himself; or act in such a manner, as to sheiv that he has such a regard : that what is highest in God's heart, may be highest in his
Sect. I. The general dictates of Reason. 15
actions and conduct. And if it was God's intention, as there is great reason to think it was, that his works should exhibit an image of himself their author, that it might brightly appear by his works what manner of being he is, and afford a proper re- presentation of his divine excellencies, and especially his moral excellence, consisting in the dir^pomtioa of his heart ; then it is reasonable to suppose that his works are so wrought as to shew this supreme respect to himself, wherein his moral excel- lence primarily consists.
When we are considering what would be most fit for God chiefly to respect, with regard to the universality of things, it may help us to judge with greater ease and satisfaction, to consider, what we can suppose would be determined by some third being of perfect wisdom and rectitude, that should be perfectly indifferent and disinterested. Or if we make the supposition, that infinitely wise justice and rectitude were a distinct disinterested person, whose office it was to determine how things shall be most projjerly ordered in the whole king- dom of existence, including king and subjects, God and his creatures ; and, upon a view of the whole, to decide what re- gard should prevail in all proceedings. Now such a judge, in adjusting the proper measures and kinds of regard, would weigh things in an even balance ; taking care, that a greater part of the whole should be more respected, than the lesser, in proportion (other things being equal) to the measure of existence. So that the degree of regard should always be in a proportion compounded of the proportion of existence^ and prO'- portion of excellence^ or according to the degree of greatness and goodness, considered covjunctly. Such an arbiter, in con- sidering the system of created intelligent beings by itself, would determine, that the system in general, consisting of many millions, was of greater importance, and worthy of a greater share of regard, than only one individual. For, how- ever considerable some of the individuals might be, no one exceeds others so much as to countervail all the system. And if this judge consider not only the system of created beings, but the system of being in general, comprehendmg the sum total of universal existence, both Creator and creature ; still every part must be considered according to its importance, or the measure it has of existence and excellence. To determine then, what proportion or regard is to be alloted to the Crea- tor, and all his creatures taken together, both must be as it were put in the balance ; the supreme Being, with all in him that is great and excellent, is to be compared with all that is to be found in the ivhole creation: and according as the for- mer is found to outweigh, in such proportion is he to have a greater share of regard. And in this case, as the whole system of created beings, in comparison of the Creator, would
16 god's chief end in creation. Chap. r.
be found as the light dust of the balance, or even as no- thing and vanity \ so the arbiter must determine accordingly with respect to the degree in which God should be regarded, by all intelligent f;xistence, in all actions and proceedings, determinations and effects whatever, whether creating, pre- serving, using, disposing, changing, or destroying. And as the Creator is infinite, and has all possible existence, perfec- tion and excellence, so he must have all possible regard. As he is every way the first and supreme, and as his excel- lency is in all respects the supreme beauty and glory, the original good, and fountain of all good ; so he must have in all respects the supreme regard. And as he is God over cdl^ to whom all are properly subordinate, and on whom all de- pend, worthy to reign as Supreme Head, with absolute and universal dominion ; so it is Jit that he should be so regarded by all, and in all proceedings and efiects through the whole system : The universahty of things, in their whole compass and series, should look to him, in such a manner, as that res- pect to him should reign over all respect to other things, and regard to creatures should, universally, be subordinate and subject.
When I speak of regard to be thus adjusted in the univer- sal system, I mean the regard of the sum total; all intelligent existence, created, and uncreated. For it is fit, that the re- gard of the Creator^ should be proportioned to the worthiness of objects, as well as the regard of creatures. Thus, we must conclude, that such an arbiter as I have supposed, would determine, that the whole universe, in all its actings, proceed- ings, revolutions, and entire series of events, should proceed with a view to God, as the supreme and last end , that every wheel, in all its rotations, should move with a constant invaria- ble regard to him as the ultimate end of all; as perfectly and uniformly, as if the whole system were animated and directed by one common soul. Or, as if such an arbiter as I have before supposed, possessed of perfect wisdom and rectitude, became the common soul of the universe, and actuated and governed it in all Its motions.
Thus I have gone upon the supposition of a third disinter- ested person. The thing supposed is impossible; but the case is, nevertheless, just the same, as to what is most fit and suita- ble in itself. For it is most certainly proper for God to act, according to the greatest ftness, and he knows what the greatest fitness is, as much as if perfect rectitude were a dis- tinct person to direct him. God himself is possessed of that perfect discernment and rectitude which have been supposed. It belongs to him as supreme arbiter, and to his infinite wisdom and rectitude, to state all rules and measures of proceedings, 4Qd «eeing these attributes of God are infiuite, and most abso-
jAu.
Sect. i. The general dictales of Reason, I'
lutely perfect, tliey are not the less fit to order and dispose, be- cause they are in him, who is a being concerned, and not a third person that is disinterested. For being interested, unfits a person to be an arbiter or judge, no otherwise, than as interest tends to mislead his judgment, or inchne him to act contrary to it. But that God should be in danger of either, is contrary to the supposition of his being absolutely perfect. And as there must be some supreme Judge of fitness and propriety in the universality of things, or otherwise there could be no order, it therefore belongs to God, whose are all things, who is perfectly fit for this office, and who alone is so, to state all things ac- cording to the most perfect fitness and rectitude, as much as if perfect rectitude w ere a distinct person. We may therefore be sure it is and will be done.
I should think that these things might incline us to sup- pose, that God has not forgot himself, in the ends which he proposed in the creation of the world ; but that he has so stated these ends, (however self-sufficient, immutable and indepen- dent,) as therein plainly to shew a supreme regard to himself. Whether this can be, or whether God has done thus, must be considered afterwards, as also what may be objected against this view of things.
5. Whatsoever is good, amiable, and valuable m itself, absolutely and originoMij (which facts and events shew that God aimed at in the creation of the world,) must be supposed to be regarded, or aimed at by God idtimately, or as an ulti- mate end of creation. For we must suppose, from the perfec- tion of God's nature, that whatsoever is valuable and amiable in itself, simply and absolutely considered, God values simply for itself; because God's judgment and esteem are according to truth. But if God values a thing simply and absolutely on its own account, then it is tlie idtimate object of his value. For to suppose that he values it only for some farthei- end, is in direct contradiction to the present supposition, which is, that he values it absolutely, and for itself. Hence it most clearly follows, that if that which God values for itself ap- pears, in fact and experience, to be what he seeks by any thing he does, he must regard it as an idtimate end. And therefore, if he seeks it in creating the world, or any part of the world, it is an ultimate end of the work of creation. Having got thus far, we may now proceed a step farther and assert,
6. Whatsoever thing is actually the effect of the creation of the worlds which is simply and absolutely valuable in itself, that thing is an ultimate end of God's creating the world. We see that it is a good which God aimed at by the creation of the world ; because he has actually attained it by that means. For we may justly infer what God intends, by what lie actually does ; because he does nothing inadvertently, or wijh
VOL. m. 3
18 clod's chief end in creation. Chap, l
out design. But whatever God intends to attain, from a value for it, in his actions and works, that he seeks in those acts and works. Because, for an agent to intend to attain something he values by the means he uses, is the same thing as to seek it by those means. And this is the same as to make that thing his end in those means. Now, it being, by the supposition, what God values ultimately, it must therefore, by the preceding po- sition, be aimed at by God, as an ultimate end of creating the world.
:ilLCT. U.
Some farther Observations concerning those things which Reason leads us to suppose God aimed at in the Creation of the World,
From what was last observed, it seems to be the most proper way of proceeding — as v/e would see what light reason will give us, respecting the particular end, or ends God had ul- timately in view in the creation of the world — to consider what thing or things are actually the effect or consequence of the cre- ation of the world, that are simply and originally valuable in themselves. And this is what I would directly proceed to, without entering on any tedious metaphysical enquiries, wherein fitness or amiableness consists ; referring what I say to the dictates of the reader's mind, on sedate and calm re- flection.
1. It seems a thing in itself proper and desirable, that the glorious attributes of God, which consist in a sufficiency to cer- tain acts and effects, should be exerted in the production of such effects as might manifest his infinite power, wisdom, righteous- ness, goodness, &c. If the world had not been created, these attributes never would have had any exercise. The j^ower of God which is a sufficiency in him to produce great effects, must for ever have been dormant and useless as to any effect. The divine loisdom and prudence would have had no exercise in any wise contrivance, any prudent proceeding, or disposal of things ; for there would have been no objects of contrivance or dispo- sal. The same might be observed of God.'' s justice, goodness^ a,nd truth. Indeed God might have known as perfectly that he possessed these attributes, if they never had been exerted or expressed in any effect. But then, if the attributes which con- sist in a sufficiency for correspondent effects are in themselves excellent, the exercises of them must likewise be excellent. If it be an excellent thing, that there should be a sufficiency for a certain kind of action or operation, the excellency of such a sufficiency must consist in its relation to this kind of opera- tion or effect : but that could not be, unlej?s the operation itself
Sect. n. Wliat Tieasoii Supposes. ly
were excellent. A sufficiency for any work is no farther valu- able, than the work itself is valuable.* As God therefore es- teems these attributes /^emseZies valuable, and delights in them ; so it is natural to suppose that he delights in their proper exer- cise and expression. For the same reason that he esteems his own sufficiency wisely to contrive and dispose effects, he also will esteem the wise contrivance and disposition itself And for the same reason, as he delights in his own disposition to do justly, and to dispose of things according to truth and just proportion ; so he must delight in such a righteous disposal itself.
2. It seems to be a thing in itself fit and desirable, that the glorious perfections of God should be known, and the operations and expressions of them seen, by other beings be- sides himself If it be fit that God's power and wisdom, &c. should be exercised and expressed in some effects, and not lie eternally dormant, then it seems proper that these exerci- ser should appear, and not be totally hidden and unknown. For if they are, it will be just the same, as to the above pur- pose, as if they were not. God as perfectly knew himself and his perfections, had as perfect an idea of the exercises and effects they were sufficient for, antecedently to any sucli actual operations of them, and since. If therefore, it be ne- vertheless a thing in itself valuable, and worthy to be desired, that these glorious perfections be actually exhibited in their cor- respondent effects ; then it seems also, that the knowledge of these perfections and discoveries is valuable in itself absolutely considered ; and that it is desirable that this knowledge should exist. It is a thing infinitely good in itself, that God's glory should be known by a glorious society of created beings. And that there should be in them an increasing knowledge of God to all eternity, is worthy to be regarded by him, to whom it be- longs to order what is fittest and best. If existence is more worthy than defect and nonentity, and if any created existence is in itself worthy to be, then knowledge is ; and if any know- ledge, then tlie most excellent so7-t of knowledge, viz. that of God and his glory. This knowledge is one of the highest, most real, and substantial parts of all created existence, most remote from nonentity and defect.
3. As it is desirable in itself that God's glory should be known, so when known it seems equally reasonable it should
* " The end of wisdom (says Mr. G. Tennent, ui his Sermon at the opening of the presbyterian church of Philadelphia) is design ; the end of power is actum; the end of goodness is doing good. To suppose these perfections not to be exerted would be to represent them as insignificant. Of what use would God's wisd&m be, if it had nothing to design or direct ? To what purpose his cdmightineas, if it never brought any thing to pass ? And of what avail his goodness, if it n<!ver djid any good ?"
20 god's chief end in creatio.v. Chap, i,
he esteemed and delighted in, answerably to its dignity. There is no more reason to esteem it a suitable thing, that there should be an idea in the understanding corresponding unto the glorious object, than that there should be a corresponding affection in the will. If the perfection itself be excellent, the knowledge of it is excellent, and so is the esteem and love of it excellent. And as it is fit that God should love and esteem his own excel- lence^ it is also fit that he should value and esteem the love of his excellency. And if it becomes a being highly to value him- self, it is fit that he should love to have himself valued and es- teemed. If the idea of God's perfection in the understand mg be valuable, then the love of the heart seems to be more espe- cially valuable, as moral beauty especially consists in the dispo- sition and affection of the heart.
4. As there is an infinite fulness of all possible good in God— -a fulness of every perfection, of all excellency and beau- ty, and of infinite happiness — and as this fulness is capable of communication, or em^uQ.Uon ad extra j so it seems a thing amiable and valuable in itself that this infinite fountain of good should send forth abundant streams. And as this is in itself excellent, so a disposition to this in the divine being, must be looked upon as an excellent disposition. Such an emanation of good is, in some sense, a multiplication of it. So far as the stream may be looked upon as any thing besides the fountain, so far it may be looked on as an increase of good. And if the fulness of good that is in the fountain, is in itself excellent, then the emanation, which is as it were an increase, repetition, or multiplication of it, is excellent. Thus it is fit, since there is an infinite fountain of light and knov.ledge, that this hght should shine forth in beams of communicated knowledge and understanding: and as there is an infinite fountain of holiness, moral excellence and beauty, that so it should flow out in com- municated holiness. And that, as there is an infinite fulness of joy and happines?, so these should have an emanation, and become a fountain flowing out in abundant streams, as beams from the sun.
Thus it appears reasonable to suppose that it was God"s last end, that there might be a glorious and abundant emana- tion of his infinite fulness of good ad extra, or without him- self; and that the disposition to communicate himself, or dif- fuse his own FULNESS,* was Avhat moved him to create the •^vorld. But here I observe, that there would be seme impro- priety in saying that a disposition in God to communicate
* I shall often use the phrase GocTs fulness, as signifying and comprehending all the good which is in God natural and moral, either excellence or happiness ; partly becatisc I know of no better phrase to be used in this genera! meaning ; and ^lartly because I am led hereto by some of the inspired vritcrs, particularly the npostle Pan), who often upcth the phrase in this sense.
Sect. in. How God regards himself. 21
himself to the creature, moved him to create the world. For an inclination in God to communicate himself to an object, seems to presuppose the existence oi the object, at least in idea. But the diffusive disposition that excited God to give creatures existence, was rather a communicative disposition in general, or a disposition in the fulness of the divinity to flow out and diffuse itself. Thus the disposition there is in the root and stock of a tree to diffuse sap and life, is doubtless the reason of their communication to its bads, leaves and fruits, after these exist. But a disposition to communicate of its life and sap to its fruits, is not so properly the cause of its prodiiciiig those fruits, as its disposition to diffuse its sap and life in general. Therefore, to speak strictly according to truth, we may suppose, that a disposition in God, as an origi- nal property of his nature, to an emanation of his own infinite fulness, was what excited him to create the world ; and so, thai, the emanation itself was aimed at hy him as a last end of the creation.
SECT. III.
yVherehi it is co7isidered how, on the supposition of God''s making the ffrementloned things his last end, he mani- fests a supreme and ultimate regard to himself in all his works.
In the last section 1 observed some things which are ac- tually the consequence of the creation of the world, which seem absolutely valuable in themselves, and so worthy to be made God's last end in his work. I now proceed to en- quire, how God's making such things as these his last end, is consistent with his making himself his last end, or his mani- festing an ultimate respect to himself in his acts and works. — Because it is agreeable to the dictates of reason, that in all his proceedings he should set himself highest; therefore I would endeavour to show, how his infinite love to, and de- light in himself, will naturally cause him to value and de- light in these things : or rather, how a value to these things is implied in his value of that infinite fulness of good that is in himself.
Now with regard to the first of the particulars mentioned above — God's regard to the exercise of those attributes of his nature, in their proper operations and eftects, Avhich consist in a sufficiency for these operations — it is not hard to conceive that God's regard to himself, and value for his own perfec- tions, should cause him to value these exercises and expres- sions of his perfections ; inasmuch a^ their excellency consists
S2 god's chief end i\' creation. Chap, i,
in their relation to use, exercise, and operation. God's love to himself, and his own attributes, will therefore make him delight in that which is the use, end, and operation of these attributes. If one highly esteem and delight in the virtues of a friend, as wisdom, justice, &;c. that have relation to action, this will make him delight in the exercise and genuine effects of these virtues. So if God both esteem and delight in his own perfections aad virtues, he cannot but value and delight in the expressions and genuine effects of them. So that in de- lighting in the expressions of his perfections, he manifests a delight in himsell ; and in making these expressions of his own perfections his end, he makes himself his end.
And with respect to the second and third particulars, the matter is no less plain. For he that loves any being, and has a disposition highly to prize and greatly to delight in his vir- tues and perfections, must from the same disposition be well pleased to have his excellencies known, acknowledged, es- teemed, and prized by others. He that loves any thing, natu- rally loves the approbation of that thing, and is opposite to the disapprobation of it. Thus it is when one loves the virtues of a friend. And thus it will necessarily be, if a being loves him- self and highly prizes his own excellencies ; and thus it is Jit it should be, if it be fit he should thus love himself, and prize his own valuable qualities ; that is, it is fit that he should take de- light in his own excellencies being seen, acknowledged, esteem- ed, and delighted in. This is implied in a love to himself and his own perfections ; and in making this his end, he makes himself his end.
And with respect to the fourth and last particular, viz. God's being disposed to an abundant communication and glori- ous emanation of that infinite fulness of good which he possesses^ as of his own knowledge, excellency, and happiness, in the man- ner he does; if we thoroughly consider the matter it will appear, that herein also God makes himself his end, in such a sense, as plainly to manifest and testify a supreme and ultimate regard to himself.
Merely in this disposition to cause an emanation of his glory and fulness — which is prior to the existence of any other being, and is to be considered as the inciting cause of giving existence to other beings — God cannot so properly be said to make the creature his end, as himself. For the creature is not as yet considered as existing. This dispositon or desire in God, must be prior to the existence of the creature, even in foresight. For it is a disposition that is the original ground even of the future, intended, and foreseen existence of the creature. God's benevolence, as it respects the creature, may be taken either in a larger or stricter sense. In a larger sense, it may signify nothing diverse from that good disposi-
Sect. rif. How God regards himself. 23
tion in his nature to communicate of his own fulness in gene- ral; as his knowledge, his holiness, and happiness; and to give creatures existence in order to it. This may be called benevolence, or love, because it is the same good disposition that is exercised in love. It is the very fcunliun from whence love originally proceed.-^, when taken in the ni«ist f>ropcr senses and it has the same general tendency and effect m the creature ; well-being. But yet this cannot have any particular prestnt or future created existence for its object ; because it is prior to any such object, and the very source of the futuriiion of its exist- ence. Nor is it really diverse from God's iove to himself; as will more clearly appear afterwards.
But God's love may be taken, more strictly, for this gene- ral disposition to communicate good, as directed to particular objects. Love, in the most strict and proper sense, presup- poses the existence of the object beloved, at least in idea and expectation, and represented to the mind as future. God did not love angels in the strictest sense, but in consequence of his intending to create them, and so having an idea of future ex- isting angels. Therefore his love to them was not properly what excited him to intend to create them. Love or benevo- lence, strictly taken, presupposes an existing object, as much as pity a miserable suffering object.
This propensity in God to diffuse himself, may be con- sidered as a propensity to himself diffused ; or to his own glory existing in its emanation. A respect to himself, or an infinite propensity to, and delight in his own glory, is that which causes him to incline to its being abundantly diffused, and to delight in the emanation of it. Thus that nature in a tree, by which it puts forth buds, shoots out branches, and brings forth leaves and fruit, is a disposition that terminates in its own complete self And so the disposition in the sun to shine, or abundantly to diffuse its fulness, warmth, and brightness, is only a tendency to its own most glorious and complete state. So God looks on the communication of himself, and the emanation of his infinite glory, to belong to the fulness and completeness of himself; as though he were not in his most glorious state without it. Thus the church of Christ, (toward whom, and in whom are the emanations of his glory, and the communication of his fulness,) is called the fuhiess of Christ ; as though he were not in his complete state without her; like Adam without Eve. And the church is called the glory of Christ, as the woman is the glory of the man, 1 Cor. xi. 7. — Isa. xlvi. 13. "I will place salvation in Zion, for Israel my GLORY."* Indeed, after the creatures are intended to be crea-
* Very remarkable is that place, John xii. 23,24 "And Jesus answered them, saying, The hour is come, that the son of man should be glorified. Veril)-, 1 5?ay unto you, cx«ept a corn of >vlie«it fall into tiie groiipd aad die, it abideti.j
24 god's chief end in .-reation. Chap, i,
ted, God may be conceived of as being moved by benevolence to them, in the strictest sense, in his dealings with them. His exercising his goodness, and gratifying his benevolence to them in particular, may be the spring of all God's proceedings through the universe ; as being now the determined way of gratifying his general inclination to ditfuse himself. Here God acting for himself, or making himself his last end, and his act- ing for their sake, are not to be set m opposition ; they are rather to be considered as coinciding one with the other, and implied one in the other. But yet God is to be considered as first and original in his regard ; and the creature is the object of God's regard consequently, and by implication, as being as it were comprehended in God ; as shall be more particularly observed presently.
But how God's value for, and delight in, the emanations of his fulness in the work of creation, argues his delight in the infinite fulness of good in himself, and the supreme regard he has for himself; and that in making these emanations he ulti- mately ma'.ies himself his end m creation, will more clearly ap- pear by considering more particularly the nature and circum' stances of these communications of God's fulness.
One part of that divine fulness which is communicated, is the divine knowledge. That communicated knowledge which must be supposed to pertain to God's last end in creating the world, is the creature's knowledge of iiim. For this is the end of all other knowledge ; and even the faculty of understand- ing would- be vain without it. And this knowledge is most properly a communication of God's infinite knowledge, which primarily consists in the knowledge of himself. God, in making this his end, makes himsflf his end. This knowledge in the creature is but a conformity to God. It is the image of God's own knowledge of himself. It is a participation of the same, though infinitely less in degree : as particular beams of the sun communicated, are the light and glory of the sun itself, in part.
Besides, God's glory is the object of this knowledge, or the thing known ; so that God is glorified in it, as hereby his excellency is seen. As therefore God values himself, as he de- lights in his own knowledge ; he must delight in every thing of
■alone ; but if it die, it bringeth forth much fruit." Chiist had respect herein to the blessed fruits of his death, in the conversion, salvation, and eternal happiness of those that should be redeemed by him. This consequence of his death he calls his gloi-y, and has obtaining this fruit he calls his being glorified; as the flourishing, beautiful produce of a com of wheat sown in the ground is its glory. Without this, he is alone as Adasn was before Eve was created. But from him, by hia death, proceeds a glorious offspring ; in which are communicated his fulness and glory : As from Adam, in his deep sleep, proceeds the woman, a beantiful com- panion to fill his emptiness, mid relieve his solitariness; by Christ's death his ful- ness is abundantly diffused in many streams, and expressed in the beauty and »lory of a great multitude of his spiritual offspring.
Sect. in. How God regards himself. !^5
that nature : As he dehghts in his own Hght, he must delight in every beam of that hght ; and as he highly values his own excellency, he must be well pleased in havmg it manifested and so glorified.
Another emanation of divine fulness, is the communica- tion of virtue and holiness to the creature : This is a com- munication of God's holiness; so that hereby the creature partakes of God's own moral excellency ; which is properly the beauty of the divine nature. And as God delights in his own beauty, he must necessarily delight in the creature's holi- ness ; which is a conformity to, and participation of it, as truly as the brightness of a jewel held in the sun's beams, is a par- ticipation or derivation of the sun's brightness, though im- mensely less in degree. And then it must be considered wherein this hohness in the creature consists, viz. in love, which is the comprehension of all true virtue ; and primarily in love to God, which is exercised in an high esteem of God, admiration of his perfections, complacency in them, and praise of them. All which things are nothing else but the heart exalting, magnifying, or glorifying God ; which, as I shewed before, God necessarily approves of, and is pleased with, as he loves himself, and values the glory of his own nature.
Another part of God's fulness which he communicates, is his happiness. This happiness consists in enjoying and re- joicing in himself; and so does also the creature's happiness. It is a participation of what is in God ; and God and his glory are the objective ground of it. The happiness of the crea- ture consists in rejoicing in God ; by which also God is magni- fied and exalted. Joy, or the exulting of the heart in God's glory, is one thing that belongs to praise. So that God is all in all, with respect to each part of that communication of the divine fulness which is made to the creature. What is com- municated is divine, or something of God ; and each com- munication is of that nature, that the creature to whom it is made is thereby conformed to God, and united to him : and that in proportion as the communication is greater or less. And the communication itself is no other, in the very nature of it, than that wherein the very honour, exaltation, and praise of God consists.
And it is farther to be considered, that what God aimed at in the creation of the Vv'orld, as the end which he had ulti- mately in view, was that communication of himself which he intended through all eternity. And if we attend to the na- ture and circumstances of this eternal emanation of divine good, it will more clearly shew how, in making this his end, God testi- fies a supreme respect to himself, and makes himself his end. There are many reasons to think what God has in x'iew. in an VOL. III. 4
'2h uod's chief end in creation. Chap, i,
increasing communication of himself through eternity, is an increasing knowledge of God, love to him, and joy in him. And it is to be considered, that the more those divine communi- cations increase in the creature, the more it becomes one with God : for so much the more is it united to God in love, the heart is drawn nearer and nearer to God, and the union with him becomes more firm and close : and, at the same time, the creature becomes more and more conformed to God. The image is more and more perfect, and so the good that is in the creature comes for ever nearer and nearer to an identity with that which is in God. In the view therefore of God, who has a comprehensive prospect of the increasing union and conformi- ty through eternity, it must be an infinitely strict and perfect nearness, conformity, and oneness. For it will for ever come nearer and nearer to that strictness and perfection of union which there is between the Father and the Son. So that hi the eyes of God, who perfectly sees the whole of it, in its infi- nite progress and increase, it must come to an eminent fulfil- ment of Christ's request, in John xvii. 21, 23. "That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us ; I in them and thou in me, that they may be made perfect o??e." In this view, those elect creatures, which must be looked upon as the end of all the rest of the creation, considered with respect to the whole of their eternal duration, and as such made God's end, must be viewed as being, as it were, one with God. They were respected as brought home to him, united with him, centering most perfectly, and as it were swallowed up in him : so that his respect to them finally coincides, and becomes one and the same, with respect to himself. The interest of the creature is, as it were, God's own interest, in proportion to the degree of their relation and union to God. Thus the interest of a xn^n's family is looked upon as the same with his own interest ; because of the relation they stand in to him ; his propriety in them, and their strict union with him. But God's elect creatures, with respect to their eternal duration, are infinitely dearer to God, than a man's family is to him. What has been said shews, that as all things are from God, as their first cause and fountain ; so all things tend to him, and in their progress come nearer and nearer to him through all eternity ; which argues, that he who is their first cause is their last end.*
* This remark must be understood with limitation ; as expressing the efiect of ftenet)oien« influence, but not the effect oi justice on a moral system. W.
Sect. iv. »Vow<? Objections ronfik1frt'<l.
SECT. IV.
^ome objections considered, which may be made against the 7'easonableness of what has been said of God making him- self his last end.
Object. I. Some may object against what has been said as being inconsistent with God's absolute independence and immutabihty : particularly, as though God were inclined to a communication of his iulness, and emanations of his own glo- ry, as being his own most glorious and complete state. It may be thought that this does not well consist with God being self- existent from all eternity ; absolutely perfect in himself, in the possession of infinite and independent good. And that, in general, to suppose that God makes himself his end, in the creation of the world, seems to suppose that he aims at some interest or happiness of his own, not easily reconcileablc with his being perfectly and infinitely happy in himself. If it could be supposed that God needed any thing ; or that the goodness of his creatures could extend to him ; or that they could be profitable to him ; it might be fit, that God should make him- self, and his own interest, his highest and last end in creating the world. But seeing that God is above all need, and all ca- pacity of being made better or happier in any respect ; to what purpose should God make himself his end ; or seek to advance himself in any respect by any of his works ? How absurd is it to suppose that God should do such great things, with a view to obtain what he is already most perfectly possessed of. and was so from all eternity ; and therefore cannot now possi- bly need, nor with any colour of reason be supposed to seek '(
Ansioer 1. Many have wrong notions of God's happiness, as resulting from his absolute self-sufficience, independence, and immutability. Though it be true, that God's glory and happiness are in and of himself, are infinite and cannot be added to, and unchangeable, for the whole and every part of which he is perfectly independent of the creature ; yet it does not hence follow, nor is it true, that God has no real and proper delight, pleasure or happiness, in any of his acts or communi- cations relative to the creature, or effects he produces in them ; or in any thing he sees in the creatures' qualifications, disposi- tions, actions and state.
God may have a real and proper pleasure or happiness in seeing the happy state of the creature ; yet this may not be different from his delight in himself; being a delight in his own infinite goodness ; or the exercise of that glorious pro- pensity of his nature to diffuse and communicate himself, and
•2!s god's chief end in creation. Chap. i.
so gratilying this inclination of his own heart. This dehght which God has in his creatures' happiness, cannot properly be said to be what God receives from the creature. For it is only the effect of his own work in, and communications to the creature ; in making it, and admitting it to a participation of his fulness. As the sun receives nothing from the jewel that receives its light, and shines only by a participation of its brightness.
With respect also to the creature's holiness; God may have a proper delight and joy in imparting this to the crea- ture, as gratifying hereby his inclination to communicate of his own excellent fulness. God may deliglit, with true and great pleasure, in beholding that beauty which is an image and communication of his own beauty, an expression and manifestation of his own loveliness. And this is so far from being an instance of his happiness not being in and from him- self, that it is an evidence that he is happy in himself, or de- lights and has pleasure in his own beauty. If he did not take pleasure in the expression of his own beauty, it would rather be an evidence that he does not delight in his own beauty : that he hath not his happiness and enjoyment in his own beauty and perfection. So that if we suppose God has real pleasure and happiness in the holy love and praise of his saints, as the image and communication of his own holiness, it is not pro- perly any pleasure distinct from the pleasure he has in himself; but it is truly an instance of it.
And with respect to God's being glorified in those perfec- tions wherein his glory consists, expressed in their correspond- ing effects, — as his wisdom in wise designs and well contrived works, his power in great effects, his justice in acts of righteous- ness, his goodness in communicating happiness, — this does not argue that his pleasure is not in himself, and his own glory : but the contrary. It is the necessary consequence of his delight- ing in the glory of his nature, that he delights in the emana- tion and effulgence of it.
Nor do these things argue any dependence in God on the creature for happiness. Though he has real pleasure in the creature's holiness and happiness, yet this is not properly any pleasure which he receives from the creature. For these things are what he gives the creature. They are wholly and entirely from him. His rejoicing therein is rather a rejoic- ing in his own acts, and his own glory expressed in those acts, than a joy derived from the creature. God's joy is dependent on nothing besides his own act, which he exerts with an abso- lute and independent power. And yet, in some sense, it can be truly said, that God has the more delight and pleasure for the holiness and happiness of his creatures. Because God would be less happy, if he was less good : or if he had
Sect. iv. Some Objections considered. 21>
not that perfection of nature which consists in a propensity of nature to diffuse his own fulness. And he would be less happy, if it were possible for him to be hindered in the exercise of his goodness, and his other perfections, in their proper effects. But he has complete iiappiness, because he has tliese perfections, and cannot be hindered in exercising and displaying them in their proper effects. And this surely is not because he is de- pendent ; but because he is independent on any other that should hinder him.
From this view it appears, that nothing which has been said is in the least inconsistent with those expressions in scrip- ture that signify, " man cannot be profitable to God," &c. For these expressions plainly mean no more than that God is abso- lutely independent of us; that we have nothing of our own, no stock from whence we can give to God : and that no part of his happiness originates from man.
From what has been said it appears, that the pleasure God hath in those things which have been mentioned, is rather a pleasure in diffusing, and communicating to, than in receiving from the creature. Surely it is no argument of indigence in God, that he is inclined to communicate of his infinite ful- ness. It is no argument of the emptiness or deficiency of a fountain, that it is inclined to overflow. Nothing from the crea- ture alters God's happiness, as though it were changeable either by increase or diminution. For though these communications of God — these exercises, operations, and expressions of his glorious perfections which God rejoices in — are in time ; yet his Jo?/ in them is without beginning or change. They were always equally present in the divine mind. He beheld them with equal clearness, certainty and fulness, in every respect, as he doth now. They were always equally present ; as with him there is no variableness or succession. He ever beheld and en- joyed them perfectly in his own independent and immutable power and will.
Ans. 2. If any are not satisfied with the preceding answer, but still insist on the objection, let them consider whether they can devise any other scheme of God's last end in creating the world, but what will be equally obnoxious to this objection in its full force, if there be any force in it. For if God had any last end in creating the world, then there was something in some respect future, that he aimed at, and designed to bring to pass by creating the world ; something that was agreeable to his inclination or will ; let that be his own glory, or the happi- ness of his creatures, or what it will. Now, if there be something that God seeks as agreeable, or grateful to him, then, in the ac- complishment of it, he is gratified. If the last end which he seeks in the creation of the world be truly a thing grateful to him, (as certainly it is, if it be truly his end, and truly the object
30 cod's chief end in creation. Chap, i-
of his will,) then it is what he takes a real delight and pleasure in. But then, according to the argument of the objection, how can he have any thing future to desire or seek, who is already perfectly, eternally, and immutably satisfied in himself? What can remain for him to take any delight in, or to be further gra- tified by, whose eternal and unchangeable delight is in himself, as his own complete object of enjoyment ? Thus the objector will be pressed with his own objection, let him embrace what notion he will of God's end in the creation. And I think he has no way left to answer but that which has been taken above.
It may therefore be proper here to observe, that let what will be God's last end, that he must have a real and proper pleasure in. Whatever be the proper object of his will, he is gratified in. And the thing is either grateful to him in it- self, or for something else for which he wills it ; and so is his further end. But whatever is God's last end, that he wills for its own sake ; as grateful to him in itself, or in which he has some degree of true and proper pleasure. Otherwise we must deny any such thing as will in God with respect to any thing brought to pass in time ; and so must deny his work of creation, or any work of his Providence to be truly voluntary. But we have as much reason to suppose that God's works in creating and governing the world are properly the fruits of his will, as of his understanding. And if there be any such thing at all, as what we mean by acts of will in God ; then he is not inditferent whether his will be fulfilled or not. And if he is not indifferent, then he is truly gratified and pleased in the fulfilment of his will. And if he has a real pleasure in attaining his end, then the attainment of it belongs to his happiness ; that in which God's delight or pleasure in any measure consists. To suppose that God has pleasure in things that are brought to pass in time, only figuratively and metapho- rically, is to suppose that he exercises will about these things, and makes them his end only metaphorically.
Answ. 3. The doctrine that makes God's creatures and not himself to be his last end, is a doctrine the farthest from having a favourable aspect on God's absolute self-sufficience and inde- pendence. It far less agrees therewith than the doctrine against which this is objected. For we must conceive of the efficient as depending on his ultimate end. He depends on this end in his desires, aims, actions, and pursuits ; so that he fails in all his desires, actions, and pursuits, if he fails of his end. Now if God himself be his last end, then in his depen- dence on his end he depends on nothing but himself. If all things be of him, and to him, and he the first and the last, this shews him to be all in all. He is all to himself He goes not out of himself in what he seeks ; but his desires and pursuits as
Sect. iv. Some Objections considered. 31
they originate from, so they terminate in himself; and he is de- pendent on none but himself in the beginning or end of any of his exercises or operations. But if not himself, but the crea- ture, were his last end, then as he depends on his last end, he would be in some sort dependent on the creature.
Object. II. Some may object, that to suppose God makes himself his highest and last end, is dishonourable to him ; as it in effect supposes that God does every thing from a selfish spirit. Selfishness is looked upon as mean and sordid in the creature ; unbecoming and even hateful in such a worm of the dust as man. We should look upon a man as of a base and contemptible character, who should in every thing he did, be governed by selfish principles ; should make his private interest his governing aim in all his conduct in life. How far then should we be from attributing any such thing to the su- preme Being, the blessed and only Potentate ! Does it not be- come us to ascribe to him the most noble and generous dispo- sitions ; and qualities the most remote from every thing private, narrow, and sordid ?
Answer 1. Such an objection must arise from a very igno- rant or inconsiderate notion of the vice of selfishness, and the virtue of generosity. If by selfishness be meant a disposition in any being to regard himself ; this is no otherwise vicious or unbecoming, than as one is less than a multitude ; and so the public weal is of greater value than his particular interest. Among created beings one single person is inconsiderable in comparison of the generality ; and so his interest is of little importance compared with the mterest of the whole system. Therefore in them, a disposition to prefer self, as if it were more than all, is exceeding vicious. But it is vicious on no other account, than as it is a disposition that does not agree with the nature of things ; and that which is indeed the great- est good. And a disposition in any one to forego his own interest for the sake of others, is no further excellent, no further worthy the name of generosity, than it is treating things according to their true value ; prosecuting something most worthy to be prosecuted ; an expression of a disposition to prefer something to self-interest, that is indeed preferable in itself. But if God be indeed so great, and so excellent, that all other beings are as nothing to him, and all other excellency be as nothing, and less than nothing and vanity, in comparison of his ; and God be omniscient and infallible, and perfectly knows that he is infinitely the most valuable being ; then it is fit that his heart should be agreeable to this — which is indeed the true nature and proportion of things, and agreeable to this infallible and all-comprehending understanding which he has of them, and that perfectly clear light in which he views them
32 god's chief end in creation. Chap. i.
and that lie should value himself infinitely more than his
creatures.
A71S. 2. In created beings, a regard to self-interest may properly be set in opposition 10 the public welfare ; because the private interest of one person may be inconsistent with the pubhc good ; at least it may be so in the apprehension of that person. That which this person looks upon as his interest, may interfere with, or oppose the general good. Hence his private interest may be regarded and pursued in opposition to the public. But this cannot be with respect to the supreme Being, the author and head of the whole system ; on whom all absolutely depend : who is the fountain of being and good to the whole. It is more absurd to suppose that his interest should be opposite to the interest of the universal system, than that the welfare of the head, heart, and vitals of the natural body, should be opposite to the welfare of the body. And it is impossible that God, who is omniscient, should apprehend his interest, as being inconsistent with the good and interest of the whole.
Alls. 3. God seeking himself in the creation of the world, in the manner which has been supposed, is so far from being inconsistent with the good of his creatures, that it is a kind of regard to himself that inclines him to seek the good of his creature. It is a regard to himself that disposes him to diffuse and communicate himself. It is such a delight in his own in- ternal fulness and glory, that disposes him to an abundant ef- fusion and emanation of that glory. The same disposition that inclines him to delight in his glory, causes him to delight in the exhibitions, expressions, and communications of it. If there were any person of such a taste and disposition of mind, that the brightness and light of the sun seemed unlovely to tiim, he would be willing that the sun's brightness and light should be retained within itself But they that delight in it, to whom it appears lovely and glorious, will esteem it an amiable and glorious thing to have it ditiiised and communicated through the world.
Here, by the way, it may be properly considered whether some writers are not chargeable with inconsistence in this re- spect. They speak against the doctrine of God making him- self his own highest a;id last end, as though this were an igno- ble selfishness — when indeed he only is fit to be made the highest end, by himself and all other beings ; in as much as he is infinitely greater and more worthy than all others — yet with regard* to creatures^ who are infinitely less worthy of supreme and ultimate regard, they suppose that they necessarily, at all times, seek their own happiness, and make it their ultimate end in all, even their most virtuous actions ; and that this principle, regulated by wisdom and prudence, as leading to
Sect. iv. Some Objections considered. i^o
that which is their true and highest happiness, is the foundation of all virtue, and every thing that is morally good and excellent in them.
Object. III. To what has been supposed, that God makes himself his end — in seeking that his glory and excellent per-' fections should be known, esteemed, loved, and delighted in by his creatures — it may be objected that this seems unworthy of God. It is considered as below a truly great man, to be much influenced in his conduct by a desire of popular ap- plause. The notice and admiration of a gazing multitude, would be esteemed but a low end to be aimed at by a prince or philosopher, in any great and noble enterprize. How much more is it unworthy the great God, to perform his magnificent works, e. g. the creation of the vast universe, out of regard to the notice and admiration of worms of the dust, that the displays of his magnificence may be gazed at and applauded by those who are infinitely more beneath him, than the meanest rabble are beneath the greatest prince or philosopher.
This objection is specious. It hath a shew of argument ; but it will appear to be nothing but a shew, if we consider,
1. Whether it be not worthy of God to regard and value what is excellent and valuable in itself, and so to take pleasure in its existence.
It seems not liable to any doubt, that there could be no future existence worthy to be desired or sought by God, and so worthy to be made his end, if no future existence was valuable and worthy to be brought to effect. If, when the world was not, there was any possible future thing fit and Valuable in itself, I think the knowledge of God's glory, and the esteem and love of it, must be so. Understanding and will are the highest kind of created existence. And if they be valuable, it must be in their exercise. But the highest and most excellent kind of their exercise, is in some actual know- ledge and exercise of will. And certainly, the most excellent actual knowledge and will that can be in the creature, is the knowledge and the love of God. And the most true excellent knowledge of God, is the knowledge of his glory or moral excellence ; and the most excellent exercise of the will con- sists in esteem and love, and a delight in his glory. If any created existence is in itself worthy to be, or any thing that ever was future is worthy of existence, such a communication of divine fulness, such an emanation and expression of the divine glory is worthy of existence. But if nothing that ever^ was future was worthy to exist, then no future thing was worthy to be aimed at by God in creating the world. And if nothing- was worthy tol;^ aimed at in creation, then nothing was worthy to be God's erjfd in creation.
VOL, IIT. / .*>
»i4 WOD's CHlKi' END IN CREATION. ChAF. I-
If God's own excellency and glory is worthy to be highly valued and delighted in by him, then the value and esteem hereof by others, is worthy to be regarded by him : for this is a necessary consequence. To make this plain, let it be consi- dered, how it is with regard to the excellent qualities of another. If we highly value the virtues and excellencies of a friend^ in proportion we shall approve of others' esteem of them ; and shall disapprove the contempt of them. If these virtues are truly valuable, they are worthy that we should thus approve others' esteem, and disapprove their contempt of them. And the case is the same with respect to any being's own qualities or attributes. If he highly esteems them, and greatly delights in them, he will naturally and necessarily love to see esteem of them in others, and dislike their disesteem. — And if the attributes are worthy to be highly esteemed by the being who hath them, so is the esteem of them in others worthy to be proportionably approved and regarded. I desire it may be considered, whether it be unfit that God should be displeas* ed with contempt of himself ? If not, but on the contrary it be fit and suitable that he should be displeased with this, there is the same reason that he should be pleased with the proper love, esteem and honour of himself.
The matter may be also cleared, by considering what it would become us to approve of and value with respect to any public society we belong to, e. g. our nation or country. It becomes us to love our country ; and therefore it becomes us to value the just honour of our country. But the same that it becomes us to value and desire for a friend, and the same that it becomes us to desire and seek for the community, the same does it become God to value and seek for himself; that is, on supposition, that it becomes God to love himself as it does men lo love a friend or the public ; which I think has been before proved.
Here are two things that ought particularly to be adverted to. (I.) That in God, the love of himself and the love of the public, are not to be distinguished, as in man : because God's being, as it were, comprehends all. His existence, being in- finite, must be equivalent to universal existence. And for the same reason that public affection in the creature is fit and beautiful, God's regard to himself must be so likewise. — (2.) In God, the love of what is fit and decent, cannot be a distinct thing from the love of himself; because the love of God is that wherein all holiness primarily and chiefly consists, and God's own holiness must primarily consist in the love of him- self. And if God's holiness consists in love to himself, then it will imply an approbation of the esteem and love of him, in others. For a being that loves himself, necessarily loves love to himselC If holiness in God consist chiefly in love to him-
Sect. iv. So7ne Objections considered. ^
self, holiness in the creature must chiefly consist in love to him. And if God loves holiness in himself, he must love it in the creature.
Virtue, by such of the late philosophers as seem to be in chief repute, is placed in public affection, or general benevo- lence. And if the essence of virtue lies primarily in this, then the love of virtue itself is virtuous no otherwise, than as it is implied in or arises from, this public affection, or extensive benevolence of mind. Because if a man truly loves the public, he necessarily loves love to the public.
Now therefore, for the same reason, if universal benevo- lence in the highest sense, be the same thing with benevolence to the divine Being, who is in effect universal Being, it will follow, that love to virtue itself is no otherwise virtuous, than as it is implied in, or arises from, love to the divine Being. Con- sequently, God's own love to virtue is implied in love to him- self: and is virtuous no otherwise than as it arises from love to himself. So that God's virtuous disposition, appearing in love to holiness in the creature, is to be resolved into the same thing with love to himself. And consequently, whereinsoever he makes virtue his end, he makes himself his end. In fine, God being as it were an all-comprehending Being, all his moral perfections — his holiness, justice, grace and benevolence — are some way or other to be resolved into a supreme and infi- nite regard to himself ; and if so, it will be easy to suppose that it becomes him to make himself his supreme and last end in his works.
I would here observe, by the way, that if any insist that it becomes God to love and take delight in the virtue of his creatures for its own sake, in such a manner as not to love it from regard to himself ; this will contradict a former objection against God taking pleasure in communications of himself; viz. that inasmuch as God is perfectly independent and self- sufficient, therefore all his happiness and pleasure consists in the enjoyment of himself So that if the same persons make both objections, they must be inconsistent with themselves.
2. I would observe, that it is not unworthy of God to take pleasure in that which is in itself fit and amiable, even in those that are infinitely below him. If there be infinite grace and condescension in it, yet these are not unworthy of God ; but infinitely to his honour and glory.
They who insist, that God's own glory was not an ultimate end of his creation of the world ; but the happiness of his creatures ; do it under a colour of exalting God's benevolence to his creatures. But if his love to them be so great, and he so highly values them as to look upon them worthy to be his end m all his great works, as they suppose ; they are not consistent with themselves, in supposing that God has so little value for
3tj trOD'S CHIEF END IN* eREATlOS. ChAP. ?.
their love and esteem. For as the nature of love, especially <^reat love, causes liim that loves to value the esteem of the person beloved ; so, that God should take pleasure in the creature's just love and esteem, will follow from God's love both to himself and to his creatures. If he esteem and love himself, he must approve of esteem and love to himself; and disapprove the contrary. And if he loves and values the crea- ture, he must value and take delight in their mutual love and es- teem.
4. As to what is alledged, that it is unworthy of great men to be governed in their conduct and achievements by a regard to the applause of the populace ; I would observe. What makes their applause worthy of so little regard, is their ignorance, giddiness, and injustice. The applause of the multitude very frequently is not founded on any just view of things, but on hu- mour, mistake, folly, and unreasonable affections. Such ap- plause deserves to be disregarded. — But it is not beneath a man of the greatest dignity and wisdom, to value the wise and just esteem of others, however inferior to him. The contrary, in- stead of being an expression of greatness of mind, would shew a haughty and mean spirit. It is such an esteem in his crea- tures, that God regards ; for such an esteem only is fit and ami- able in itself.
Object. IV. To suppose that God makes himself his ultimate end in the creation of the world, derogates from the freeness of his goodness, in his beneficence to his creatures ; and from their obligations to gratitude for the good communi- cated. For if God, in communicating his fulness, makes him- self, and not the creatures, his end ; then what good he does, he does for himself, and not for them ; for his sake, and not theirs.
Answer. God and the creature, in the emanation of the divine fulness, are not properly set in opposition ; or made the opposite parts of a disjunction. Nor ought God's glory and the creature's good, to be viewed as if they were properly and en- tirely distinct, in the objection. This supposeth, that God having respect to his glory, and the communication of good to his creatures, arc things altogether different : that God commu- nicating his fulness for himself, and his doing it for them, are things standing in a proper disjunction and opposition. Where- as, if we were capable of more perfect views of God and di- vine things, which are so much above us, it probably would appear very clear, that the matter is quite otherwise ; and that these things, instead of appearing entirely distinct, are implied one in the other. God in seeking his glory, seeks the good of his creatures ; been use the emanation of his glory (which he seeks and delights in, as he delights in himself and his own eternal glory) implies the communicated excellency and happi-
Sect. iv. Some Objections considered. 3^
ness of his creatures. And in communicating his fuhiess for them, he does it for himself; because their good, which he seeks, is so much in union and communion with himself. God is tiieir good. Their excellency and happiness is nothing but the emanation and expression of God's glory : God, m seeking their glory and happiness, seeks hmiself : and in seeking him- self, i. e. himself diffused and expressed, (which he delights in, as he delights in his own beauty and fulness) he seeks their glory and happiness.
This will the better appear, if we consider the degree and manner in which he aimed at the creature's excellency and happiness in creating the world ; viz. during the whole of its designed eternal duration ; in greater and greater nearness, and strictness of union with himsell, in his own glory and happiness, in constant progression through all eternity. As the creature's good was viewed, when God made the world, with respect to its whole duration, and eternally progressive union to, and communion with him ; so the creature must be viewed as in infinitely strict union with himself. In this view it appears, that God's respect to the creature, in the whole, unites with his respect to himself. Both regards are like two lines which at the beginning appear separate, but finally meet in one, both being directed to the same center. And as to the g'ood of the creature itself, in its' whole duration and infinite progression, it must be viewed as infinite ; and as coming nearer and nearer to the same thing in its infinite fulness. The nearer any thing comes to infinite, the nearer it comes to an identity with God. And if any good, as viewed by God, is be- held as infinite, it cannot be viewed as a distinct thing from God's own infinite glory.
The apostle's discourse of the great love of Christ to men, (Eph. v. 25, &c,) leads us thus to think of the love of Christ to his church ; as coinciding with his love to himself by virtue of the strict union of the church with him. " Hus- bands, love your wives, as Christ also loved the church, and gave himself for it — that he might present it to himself a glorious church. So ought men to love their wives, as their own bodies. He that loveth his wife loveth himself — even as the Lord the church; for we are members of his body, of his flesh, and of his bones." Now 1 apprehend, that there is nothing in God's disposition to communicate of his own fulness to the creatures, that at all derogates from the excellence of it, or the creature's obligation.
God's disposition to cause his own infinite fulness to flow forth, is not the less properly called his goodness, because the good he communicates is what he delights in, as he delights in his own glory. The creature has no less benefit by it ; neither has such a disposition less of a direct tendency to the crea-
US god's chief iK Creation. Chap. i.
ture's benefit. Nor is this disposition in God, to diffuse his own good, the less excellent, because it is implied in his love to him- self. For his love to himself does not imply it any otherwise, but as it implies a love to whatever is worthy and excellent. Tiie emanation of God's glory is in itself worthy and excellent, and so God delights m it ; and this delight is implied in his love to his own fulness ; because that is the fountain, the sum and comprehension of every thing that is excellent. Nor does God's inclination to communicate good from regard to himself, or delight in his own glory, at all diminisii the freeness of his beneficence. This will appear, if we consider particularly, in what ways doing good to others from self-love, may be inconsis- tent with the freeness of beneficence. And I conceive there are only these two ways,
1. When any does good to another from confined self- love, which is opposite to a general benevolence. This kind of self love is properly called selfishness. In some sense, the most benevolent, generous person in the world, seeks his own happiness in doing good to others ; because he places his happiness in their good. His mind is so enlarged as to take them, as it were, into himself. Thus when they are happy, he feels it ; he partakes with them, and is happy in their hap- piness. This is so far from being inconsistent with the free- ness of beneficence, that, on the contrary, free benevolence and kindness consists in it. The most free beneficence that can be in men, is doing good, not from a confined selfishness, but from a disposition to general benevolence, or love to being in general.
But now, with respect to the divine Being, there is no such thing as confined selfishness in him, or a love to him- self opposite to general benevolence. It is impossible, be- cause he comprehends all entity, and all excellence, in his own essence. The eternal and infinite Being, is in effect, Being in general ; and comprehends universal existence. God, in his benevolence to his creatures, cannot have his heart enlarged, in such a manner as to take in beings who are originally out of himself, cii&tinct and independent. This cannot be in an infinite being, who exists alone from eternity. But he from his goodness, as it were enlarges himself in a more excellent and divine manner. This is by communicat- ing and diffusing himself; and so, instead oi findings he makes objects of his benevolence — not by taking what he finds dis- tinct from himself, and so partaking of their good, and being happy in them, but — by flowing forth, and expressing him- self in them, and making them to partake of him, and then rejoicing in himself expressed in them, and communicated to them.
2. Another thing, in doing good to others from self-love,
Sect. iv. ^ome Objections considered. 'AQ
that derogates from the freeness of the goodness -, in acting from dependence on them for the good we need or desire. So that, in our beneficence, we are not self-moved, but as it were constrained by something without ourselves. But it has been particularly shewn already, that God making himself his end, argues no dependence ; but is consistent with absolute inde- pendence and self-sutiiciency.
And f would hero observe, that there is something in that disposition to communicate goodness, that shews God to be independent and self-moved in it, in a manner that is peculiar, and above the beneficence of creatures. Creatures, even the most excellent are not independent and self-moved in their goodness ; but in all its exercises, they are excited by some object they find : something appearing good, or in some re- spect worthy of regard, presents itself, and moves their kind- ness. But God, being all, and alone, is absolutely self-moved. The exercises of his communicative disposition are absolute- ly from within himself; all that is good and worthy in the ob- ject, and its very being, proceeding from the overflowing of his fulness.
These things shew, that the supposition of God making himself his ultimate end, does not at all diminish the creature's obligation to gratitude for communications of good received. For if it lessen its obligation, it must be on one of the following accounts. Either that the creature has not so much benefit by it ; or, that the disposition it flows from, is not proper good- ness, not having so direct a tendency to the creature's benefit ; or, that the disposition is not so virtuous and excellent in its kind ; or, that the beneficence is not so free. But it has been observed, that none of these things take place, with regard to that disposition, which has been supposed to have excited God to create the world.
I confess there is a degree of indistinctness and obscurity in the close consideration of such subjects, and a great im- perfection in the expressions we use concerning them ; arising unavoidably from the infinite sublimity of the subject, and the incomprehensibleness of those things that are divine. Hence revelation is the surest guide in these matters ; and what that teaches shall in the next place be considered. Neverthelesfe', the endeavours used to discover what the voice of reason is, so far as it can go, may serve to prepare the way, by obviating cavils insisted on by many ; and to satisfy us, that what the word of God says of the matter is not unreasonable.
40 GODS CHIEF END IN CREAtlON. ChaP. II.
CHAP. II.
Wherein it is inquired, what is to be learned from Holy Scrip- tares, concerning God''s last end in the Creation of the World.
SECT. L
The Scriptures represent God as making himself his own last End in the creation of the World.
It is manifest, that the scriptures speak, on all occasions, as though God made himself his end in all his works ; and as though the same being, who is the first cause of all things, were the supreme and last end of all things. Thus in Isa. X['\v. 6. " Thus saith the Lord, the king of Israel, and his Redeemer the Lord of hosts, I am the first, I also am the last, and besides me there is no God." Chap, xlviii. 12. " I am the first and I am the last." Rev. i. 8. " I am Alpha and Omega, the begin- ning and the ending, saith the Lord, which is, and was, and which is to come, the Ahiiighty." Ver. 11. "I am Alpha and Omega, the first and the last." Ver. 17. " I am the first and the last." Chap. xxi. 6. "And he said unto me, it is done; I am Alpha and Omega, the beginning and the end." Chap. xxii. 13. " I am Alpha and Omega, the beginning and the end, the first and the last."
When God is so often spoken of as the last as well as the first, the end as well as the beginning, it is implied, that as he is the first, efficient cause and fountain, from whence all things originate ; so, he is the last, final cause for which they are made : the final term to which they all tend in their ultimate issue. This seems to be the most natural import of these ex- pressions ; and is confirmed by other parallel passages ; as Rom. xi. 36. " For of him, and through him, and to him, are all things." Col. i. 16. " For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers ; all things were created by him, and for him." Heb. ii. 10. "• For it became him, by whom are all things, and for whom are all things." And in Prov. xvi. 4. it is said expressly, " The Lord hath made all things for himself."
And the manner is observable, in which God is said to be the last, to whom, and for whom, are all things. It is evi- dently spoken of as a meet and suitable thing, a branch of his glory ; a meet prerogative of the great, infinite, and eternal beijng ; a thiiig becoming the dignity of him who is in^nitely
Sect. ii. Concerning a just Method of arguing. 41
above all other beings ; from whom all things are, and by whom they consist : and in comparison with whom all other things are as nothing.
SECT. II.
Wherein some Positions are advanced concerning a just Method of arguing in this Affair^ from lohat we find in the Holy Scriptures.
We have seen, that the scriptures speak of the creation of the world as being for God as its end. What remains there- fore to be enquired into, is, which way do the Scriptures repre- sent God as making himself his end ? It is evident, that God does not make his existence or being the end of the creation ; which cannot be supposed without great absurdity. His exis- tence cannot be conceived of but as prior to any of God's de- signs. Therefore he cannot create the world to the end that he may have existence; or may have certain attributes and perfections. Nor do the scriptures give the least intimation of any such thing. Therefore, what divine effect, or what in re- lation to God is that which the scripture teacheth us to be the end he aimed at, in his works of creation, and in designing which he makes himself his end ?
In order to a right understanding of the scripture doctrine, and drawing just inferences from what we find said in the word of God, relative to this matter ; and so to open the way to a true and definite answer to the above enquiry, I would lay down the following positions.
Position 1. That which appears to be God's ultimate end in his works of Providence in general, we may justly suppose to be his last end in the work of creation. This appears from what was observed before, under the fifth particular of the in- troduction, which I need not now repeat.
Pos. 2. When any thing appears, by the scripture, to be the last end of some of the works of God, that thing appears to be the result of God's works in general. And although it be not mentioned as the end of those works, but only of some of them ; yet as nothing a.ppesiYS peculiar in the nature of the case, that renders it a fit, beautiful, and valuable result of those par- ticular works, more than of the rest ; we may justly infer that thing to be the last end of those other works also. For we must suppose it to be on account of the value of the effect, that it is made the end of those works of which it is expressly spoken as the end ; and this effect, by the supposition, being equally, and in like manner, the result of the work, and of the same value, it is but reasonable to suppose, that it is the end of \'0L. nr. 6
42 sod's CfllEF ENd in CREATIOX. ChAP. li,
the work, of which it is naturally the consequence, in one case aB well as in another.
Pos. 3. The ultimate end of God in creating the world being also the last end of all his works of Providence, we may well presume that if there be any particular thing more fre- quently mentioned in scripture, as God's ultimate aim in his works of Providence, than any thing else, this is the ultimate end of God's works in general, and so the end of the work of a'eation.
Pos. 4. That which appears from the word of God, to be his ultimate end with respect to the moral world, or the intelli- gent part of the system, that is God's last end in the work of creation in general. Because it is evident, from the constitu- tion of the world itself, as well as from the word of God, that the moral part is the end of all the rest of the creation. The inanimate, unintelligent part, is made for the rational, as much as a house is prepared for the inhabitant. And it is evident also from reason and the word of God, that it is for the sake of some moral good in them, that moral agents are made, and the world made for them. But it is further evident, that whatso- ever is the last end of that part of creation, which is the end of all the rest, and for which all the rest of the world was made, must be the last end of the whole. If all the other parts of a watch are made for the hand of the watch, in order to move that aright, then it will follow, that the last end of the harid^ is the last end of the whole machine.
Pos. 5. That which appears from the scripture to be God's ultimate end in the chief works of his Providence, we may well determine is God's last end in creating the world. For, as observed, we may justly infer the end of a thing from the use of it. We may justly infer the end of a clock, a chariot, a ship, or water-engine, from the main use to which it is applied. But God's Providence is his use of the world he has made. And if there be any works of Providence which are evidently God's main works, herein appears and consists the main use that God makes of the creation. — From these two last positions we may infer the next, viz.
Pos. 6. Whatever appears, by the scriptures, to be God's ultimate end in his main works of Providence towards the »io- raZtiJor/fZ, that we may justly infer to be the last end of the creation of the world. Because, as was just now observed, the moral world is the chief part of the creation, and the end of the rest ; and God's last end in creating that part of the world, must be his last end in the creation of the whole. And it ap- pears, by the last position, that the end of God's main works of Providence towards moral beings, or the main use to which he puts them, shews the last end for which he has ma.de them ;
Sect. ii. Concerning a just Method of arguing. 43
and consequently the main end for which he has made the whole world.
Pos. 7. That which divine revelation shews to be God's ultimate end with respect to that part of the moral world which are good in their being, and in their being good, this we must suppose to be the last end of God's creating the world. For it has been already shown, that God's last end in the moral part of creation must be the end of the whole. But his end in that part of the moral world that are good, must be the last end for which he has made the moral world in general. For therein consists the goodness of a thing, its fitness to answer its end ^ at least this must be goodness in the eyes of its author. For goodness in his eyes, is its agreeableness to his mind. But an agreeableness to his mind, in what he makes for some end or use, must be an agreeableness or fitness to that end. For his end in this case is his mind. That which he chiefly aims at in that thing, is chiefly his mind with respect to that thing. And therefore, they are good moral agents who are fitted for the end for which God has made moral agents. And con- sequently, that which is the chief end to which good created moral agents, in being good, are fitted, this is the chief end of the moral part of the creation : and consequently of the crea^ lion in general.
Pos. 8. That which the word of God requires the intel- ligent and moral part of the world to seek, as their ultimate and highest end, that we have reason to suppose is the last end for which God has made them ; and consequently, by position fourth, the last end for which he has made the whole world. A main difference between the intelligent and moral parts, and the rest of the world, lies in this, that the former are capable of knowing their Creator, and the end for which he made them, and capable of actively complying with his de- sign in their creation, and promoting it ; while other creatures cannot promote the design of their creation, only passivelt/ and eventually. And seeing they are capable of knowing the end for which their author has made them, it is doubtless their duty to fall in with it. Their wills ought to comply with the will of the Creator in this respect, in mainly seeking the same, as their last end, which God mainly seeks as their last end. This must be the law of nature and reason with respect to them. — And we must suppose that God's revealed law, and the law of nature, agree ; and that his will, as a laivgiver, must agree with his will as a Creator. Therefore we justly infer, that the same thing which God's revealed law requires intelligent crea- tures to seek, as their last and greatest end, that God their Cre* ator had made their last end. and so the end of the creation r^ the world.
i4 god's chief end in creation. Chap. ii.
Pos. 9. We may well suppose, that what is in holy scrip- ture, stated as the main end of the goodness of the moral world — so that the respect and relation their goodness has to that end, is what chiefly makes it valuable and desirable — is God's ulti- mate end in the creation of the moral world ; and so, by posi- tion, the fourth of the ivhole world. For the end of the good- ness of a thing, is the end of the thing.
Pos. 10. That which persons who are described in scrip- ture as approved saints, and set forth as examples of piety, sought as their last and highest end, in the instances of their good and approved behaviour ; that we must suppose, was what they ought to seek as their last end ; and consequently by the preceding position was the same with God''s last end in the creation of the world.
Pos. 11. What appears by the word of God to be that end, in the desires of which the souls of the best, and in their best frames, most naturally and directly exercise their goodness, and in expressing their desire of this end, they do most pro- perly and directly express their respect to God ; we may well suppose that end to be the chief and ultimate end of a spirit of piety and goodness, and God's chief end in making the moral world, and so the whole world. For, doubtless, the most di- rect tendency of a spirit of true goodness, in the best part of the moral world, is to the chief end of goodness, and so the chief end of the creation of the moral world. And in what else can the spirit of the true respect and friendship to God be expressed by way of desire, than in desires of the same end which God himself chiefly and ultimately desires in making them and all other things.
Pos. 12. Since the holy scriptures teach us that Jesus Christ is the Head of the moral world, and especially of all the good part of it ; the chief of God's servants, appomted to be the Head of his saints and angels, and set forth as the chief and most perfect pattern and example of goodness ; we may well suppose, by the foregoing positions, that what he sought a<5 his last end, was God's last end in the creation of the world.
SECT. III.
Particular Texts of Scripture, that shrno that God''s Glory is an idtimate End of the Creation.
1. What God says in his word, naturally leads us to sup- pose, that the way in which he makes himself his end in his worker works, which he does /or his oion ,s»ie, is in making ^is sclorif his nid
Sect. hi. Particular texts of Scripture. 45
Thus Isai. xlviii. 11. " For my own sake, even for my own sake, will I do it. For how should my name be polluted -, and 1 will not give my glory to another." Which is as much as to say, I will obtain my end ; I will not forego my glory ; ano- ther shall not take this prize from me. it is pretty evident here, that God's iiamc and his glory ^ which seem to intend the same thing, as shall be observed more particularly afterwards, are spoken of as his last end in the great work mentioned ; not as an inferior, subordinate end, subservient to the interest of others. The words are emphatical. The emphasis and repetition constrain us to understand, that what God does is ul- timately for his oivn sake. " For my own sake, even for my own sake will I do it."
So the words of the apostle, in Rom. xi, 36. naturally lead us to suppose, that the way in which all things are to God, is in being for his glory. " Fcft- of him, and through him, and to him are all things, to whom be glory for ever and ever. Amen." In the preceding context, the apostle observes the marvellous disposals of divine wisdom, for causing all things to be to him, in their final issue and result, as they are from him at first, and governed by him. His discourse shews how God contrived this and brought it to pass, by setting up the kingdom of Christ in the world; leaving the Jews, and calling the Gentiles ; in- cluding what he would hereafter do in bringing in the Jews, with the fulness of the Gentiles ; with the circumstances of these wonderful works, so as greatly to shew his justice and his goodness, to magnify his grace, and manifest the sovereign- ty and freeness of it, and the absolute dependence of all on him. And then, in the four last verses, he breaks cut into a most pathetic exclamation, expressing his great admiration of the depth of divine wisdom, in the steps he takes for attaining his end, and causing all things to be to him : and finally, he expresses a joyful consent to God's excellent design in all to glo- rify himself in saying, " to him be glory forever ;" as much as to say, as all things are so wonderfully ordered for his glory ^ so let him have the glory of all, for evermore.
2. The glory of God is spoken of in holy scripture as the last end for which those parts of the moral world that are good, Avere made.
Thus in Isa. xliii. 6. 7. " I will say to the north give up, and to the south keep not back ; bring my sons from afar, and my daughters from the ends of the earth, even every one that is called by my name ; for I have created him for my glory, I have formed him, yea I have made him." Again, Isa. Ix. 21. " Thy people also shall be all righteous. They shall inherit the land for ever, the branch of my planting, the work of my hand, that I may be glorified ;" also chap. Ixi. 3. " That they may be
46 god's chief end in creation. Ciiaf. it
called trees of righteousness, the planting of the Lord, that he might be glorified.''''
In these places we see that the glory of God is spoken of as the end of God's saints, the end for which he makes thera i. e. either gives them being, or gives them a being as saints, or both. It is said, that God has made and formed them to be his sons and daughters, ^cv his own glory : That they are trees of his planting, the work oi his hands, as trees of righteous- ness, that he might he glorified. And if we consider the words, especially as taken with the context in each of the places, it will appear quite natural to suppose, that God's glory is here spoken of only as an end inferior and subordinate to the happi- ness of God's people. On the contrary, they will appear rath- er as promises of making God's people happy, that God there- in might be glorified.
So is that in Isa. xliii. as we shall see plainly, if we take the whole that is said from the beginning of the chapter, ver. 1 — 7. It is wholly 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 all, or the sum of God's design in all, is declared to be God^s own glory. " I have redeemed thee, 1 have called thee by thy name, thou art mine — I will be with thee. — When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. — Thou art precious and honourable in my sight. I will give men for thee, and people for thy life. Fear not, I am with thee. — I will bring my sons from far, and my daughters from the ends of the earth ; every one that it called by my name : for I have created him for my glory.
So Isa. Ix. ver. 21. The whole chapter is made up of no- thing but promises of future, exceeding happiness to God's church ; but, for brevity's sake, let us take only the two prece- ding verses, 19, 20. "The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee : but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself; f> r the Lord shall be thine everlast- ing light, and the days of thy mourning shall be ended. Thy people also shall be all righteous ; they shall inherit the land forever, the branch of my planting, the work of my hands ;" and then the end of all is added, " that I might be glorified.'''' All the preceding promises are plainly mentioned as so many parts, or constituents, of the great and exceeding happiness of God's people ; and God''s glory is mentioned, as the sum of his design in this happiness.
In like manner is the promise in chap. Ixi. 3. " To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the
Sect. hi. Particular Texts of Scripture, 4l'7
spirit of heaviness, that they might be called trees of righteous- ness, the planting of the hord^tlmt he might be glorified. The work of God promised to be effected, is plainly an accomplish- ment of the joy, gladness, and happiness of God's people, in- stead of their mourning and sorrow; and the end in which God's design in this worii is obtained and summed up, is his glory. This proves, by the seventh position, that God^s glory is the end of the creation.
The same thing may be argued from Jer. xiii. 11. "For as a girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the wholo house of Judah, saith the Lord : that they might be unto me for a people, and for a name, and for a praise, and for a glory : but they would not hear." That is, God sought to make them to be his own holy people ; or, as the apostle expresses it, his pe- culiar people, zealous of good works; that so they might be a glory to him ; as girdles were used in those days for ornament and beauty, and as badges of dignity and honour.*
Now when God speaks of himself, as seeking a peculiar and holy people for himself, to be for his glory and honour, as a man that seeks an ornament and badge of honour for his glory, it is not natural to understand it merely of a subordinate end, as though God had no respect to himself in it; but only the good of others. If so, the comparison would not be natu- ral ; for men are commonly wont to seek their own glory and honour in adorning themselves, and dignifying themselves with badges of honour.
The same doctrine seems to be taught, Eph. i. 5. " Having predestinated us to the adoption of children, by Jesus Christ, unto himself, according to the good pleasure of his will, to the praise of the glory of his grace.'''' — And the same may be argued from Isa. xliv. 23. " For the Lord hath redeemed Jacob, he hath glorified himself in Israel." And chap. xlix. 3. " Thou art my servant Jacob, in whom I tcill be glorified.'''' John xvii. 10. " And all mine are thine, and thine are mme, and I am glorified in them. 2 Thess. i. 10. " When he shall come to be glorified in his saints," Ver. 11, 12. " Wherefore also we pray always for you, that our God would count you worthy of his calling, and fulfil all the good pleasure of his goodness, and the work of faith with power : that the name of our Lord Jesus may be glor'fied in you, and ye in him, according to the grace of God. and our Lord Jesus Christ."
3. The scripture speaks of God's glory, as his ultimate end of the goodness of the moral part of the creation ; and that end, in relation to which chiefly the value of their virtue con- sists.
■■* See ver. 9. and also ka. iii. 24. and ssiii 21. amlxxiji. ,10. SSagi, xviji. 11. Ksod. xxviji, 9,
48 GOD 'S CHl£P END IN CREATION. ClIAP. U.
As in Phil. i. 10, 11. "That ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ ; being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.'''' Here the apostle shews how the fruits of righteousness in them are valuable, and how they answer their end, viz. in being " by Jesus Christ to the praise and glory of God.'"' John xv. 8. " Herein is my Father glorified^ that ye bear much fruit." Sig- nifying, that by this means it is that the great e/j^ of religion is to be answered. And in 1 Pet. iv. II. the apostle directs the christians to regulate all their religious performances, with re- ference to that one end. " If any man speak, let him speak as the oracles of God : if any man minister, let him do it as of the ability which God giveth, that God in all things may be glo- rified; to whom be praise and «4pn^inion for ever and ever. Amen."
And, from time to time, embracing and practising true religion, and repenting of sin, and turning to holiness, is ex- pressed by glorifying God as though that were the sum and end of the whole matter. Rev. xi. 13. " And in the earthquake were slain of men seven thousand : and the remnant were af- frighted, and gave glory to the God of Heaven.'''' So Rev. xiv. 6, 7. " And I saw another angel fly in the midst of heaven, having the everlastmg gospel to preach to them that dwell on the earth ; saying with a loud voice. Fear God, and give glory to him.'''' As though this were the sum and end of that virtue and religion, which was the grand design of preaching the gos- pel, every where through the world. Rev. xvi. 9. " And repent- ed not to give him glory.'''' Which is as much as to say, they did not forsake their sins and turn to true religion, that God might receive that which is the great end he seeks, in the reli- gion he requires of men. (See to the same purpose, Psal. xxii. 21 — 23. Isa, Ixvi. 19. xxiv. 15. xxv. 3. Jer. xiii. 15, 16. Dan. v. 23. Rom. XV. 5, 6.)
And as the exercise of true religion and virtue in christians is summarily expressed by their glorifying God, so, when the good influence of this on others is spoken of, it is expressed in the same manner. Matth. v. 16. " Let your light so shine be- fore men, that others seeing your good works, may glorify your father which is in heaven." 1 Pet. ii. 12. " Having your conver- sation honest among the Gentiles, that whereas they speak evil against you as evil-doers, they may, by your good works which they behold, glorify God in the day of visitation."
That the ultimate end of moral goodness, or righteous- ness, is answered in God's glory being attained, is supposed in the objection which the apostle makes, or supposes some will make, Rom. iii. 7. " For if the truth of God hath more abounded t.iirough my life u(ito his glory, why *m 1 judged as a singer ?"
►Sect. iii. Particular Texts of t^cripturc. 49
?. e. seeing the great end of righteousness is answered by my sin, in God being glorified, why is my sin condemned and punished : and why is not my vice equivalent to virtue ?
And the glory of God is spoken of as that wherein con- sists the value and end of particular graces. As oi' faith, Ptom. iv. 20. " He staggered not at the promise of God through unbe- lief: but was strong in faith, giving glory to God.'"' Phil. ii. 11. " That every tongue should confess that Jesus is the Lord, 1o the glory of God the father.'''' Of repentance. Josh. vi. 19. '■• Give, I pray thee, glory to the Lord God of Israel, and make confession unto him." Of charity. 2 Cor. viii. 19. " With this grace, which is administered by us, to the glory of the same Lord, and declaration of your ready mind. Thanks- giving and pra/se.'" Luke vii. 18. " There are not found that returned to give glory to God, save this stranger."' Psal. 1.23. " Whoso offereth praise ^/or///er/« me j and to him that ordereth his conversation aright, will I shew the salvation of God." Concerning which last place may be observed, that God seems to say this to such as supposed, in their religious per- formances, that the end of all ?'eligion was to glorify God. They supposed they did this in the best manner, in oflering a multitude of sacrifices; but God corrects their mistake, and informs them, that this grand end of religion is not attained this way, but in ofiering the more spiritual sacrifices of praise and a holy con- versation.
In fine, the words of the apostle in 1 Cor. vi. 2-0. are wor- thy of particular notice. " Ye are not your own ; for ye are bought with a price : therefore glorify God in your body and in your spirit, which are his." Here, not only is glorifying God spoken of, as what summarily comprehends the end of religion, and of Christ redeeming us ; but the apostle mges, that inas- much as we are not our own, we ought not to act as if we were our own, but as God's ; and should not use the members of our bodies, or faculties of our souls, for ourselves, but for God, as making him our end. And he expresses the way in which we are to make God our end, viz. in making his glory our end. •' Therefore glorify God in your body and in your spirit, which are his." Here it cannot be pretended, that though christians are indeed required to make God's glory their end ; yet it is but as a subordinate end, as subservient to their own happi- ness ; for then, in acting chiefly and ultimately for their own- selves, they would use themselves more as their own than as God's ; which is directly contrary to the design of the apostle's exhortation, and the argument he is upon ; which is, that wo should give ourselves as it were away from ourselves to God. and use ourselves as his, and not our own, acting for his sake, und not our own sakes. Thus it is evident, by position the ninth.
^O OOD'S chief end in (JRKATIOA. CUAP. IX
that the glory of God is the last end for which he created the
world.
4. There are some things in the word of God which lead us to suppose, that it requires of men that tliey should desire and seek God's glory, as their highest and last end in what they
do.
As particularly, from 1 Cor. x. 30. " Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.''"' And 1 Pet. iv. 11. — "That God in all things may he glorified.'''' And this may be argued, that Christ requires his followers should desire and seek God's glory in ihe first place^ and above all things else, from that prayer which he gave his disciples, as the pattern and rule for the direction of his fol- lowers in their prayers. The first petition of which is, Hallow- ed be thy name. Which in scripture language is the same with glorified be thy name : as is manifest from Lev, s. 3. Ezek. xxviii. 22. and many other places. Now our last and highest end is doubtless what should be first in our desires, and con- sequently first in our prayers ; and therefore, we may argue, that since Christ directs that God's glory should be first in our prayers, that therefore this is our last end. This is further con- firmed ijy the conclusion of the Lord's prayer, For thine is the kingdom, the power and the glory. Which, as it stands in connection with the rest of the prayer, implies, that we desire and ask all the things mentioned in each petition, with a sub- ordination, and in subservience to the dominion and glory of God ; in which all our desires ultimately terminate as their last end. God's glory and dominion are the two first things mentioned in the prayer, and are the subject of the first half of the prayer ; and they are the two last things mentioned in the same prayer, in its conclusion. God's glory is the Alpha and Omega in the prayer. From these things we may argue, ac- cording to position the eighth, that God^s glory is the last end of the creation.
5. The glory of God appears, by the account given in scrip- ture, to be that event, in the earnest desires of which, and in their delight in which, the best part of the moral world, and when in their best frames, most naturally express the direct tendency of the spirit of true goodness, the virtuous and pious aflTections of their heart.
This is the way in which the holy apostles, from time to time, gave vent to the ardent exercises of their piety, and breathed forth their regard to the supreme Being. Rom. xi. 36. " To whom be glory for ever and ever. Amen." Chap. xvi. 27. "To God only wise, be glory, through Jesus Christ, for ever. Amen." Gal. i. 4, 5. " Who gave himself for our sins. that he might deliver us from this present evil world, according to the will of God and our Father, to whom be glory for ever
♦Sect. hi. Particular Texts of iScripture. 5i
and ever, Amen," 2 Tim. iv. 18. " And the Lord shall deUver me from every evil work, and will preserve me to liis heavenly kingdom : to whom be glory for ever and ever. Amen." Eph. iii. 21. " Unto him be glory in the Church by Christ Jesus,
throughout all ages, world without end." Heb. xiii. 21.
" Through Jesus Christ, to whom be glory for ever and ever, Amen." Phil. iv. 20. " Now unto God and our Father, be glory for ever and ever, Amen." 2 Pet. iii. 18. " To him be glory, both now and for ever, Amen." Jude 25. " To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen." Rev. i. 5, 6. " Unto him that loved us, &c. — to him be glory and dominion, for ever and ever, Amen."
It was in this way that holy David, the sweet psalmist of Israel, vented the ardent tendencies and desires of his pious heart. 1 Chron. xvi.28, 29. " Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength : give unto the Lord the glory due unto his name." We have much the same expressions again, Psal. xxix. 1, 2. and Ixix. 7, 8. See also, Psal. Ivii. 5. Ixxii. 18, 19. cxv. 1. So the whole church of God through all parts of the earth. Isa. xlii. 10 — 12. In like manner the saints and angels in heaven express the piety of their hearts. Rev. iv. 9, 11 — 14. and vii. 12. This is the event that the hearts of the seraphim especially exult in, as appears by Isa. vi. 2, 3. " Above it stood the seraphim. — And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, the Avhole earth is full of his glory." So at the birth of Christ, Luke ii. 14. " Glory to God in the highest, &;c."
It is manifest that these holy persons in earth and heaven, in thus expressing their desires of the glory of God, have re- spect to it, not merely as a subordinate end, but as that which is in itself valuable in the highest degree. It would be absurd to say, that in these ardent exclamations they are only giving vent to their vehement benevolence to their fellow-creatures^ and expressing their earnest desire that God might he glorified^ that so his subjects may be made happy by that means. It is evident, it is not so much their love, either to themselves, or their fellow-creatures, which they express, as their exalted and supreme regard to the most high and infinitely glorious Being. When the church says, " Not unto us, not unto us, O Jehovah, but to thy name give glory," it would be absurd to say, that she only desires that God may have glory, as a necessary or convenient means of their own advancement and felicity. From these things it appears, by the eleventh position, that God's glory is the end of the creation.
6. The scripture leads us to suppose that Christ Bought God's glory, as his highest and Inst enrK
o"J wod's <.:hiep ]:.\d i.v ckeahua. Cn-vr. ii.
John vii. 18. " He that, speaketh of himself sceketh his own glory : but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.*' When Christ says, he did not seek his own glory, we cannot reasonably under- stand him, that he had no regard to his own glory, even the glory of the human nature ; for the glory of that nature was part of the reward promised him, and of the joy set before him. But we must understand him, that this was not his ultimate aim ; it was not the end tliat chief y governed his conduct : and therefore, when in opposition to tliis, in the latter part of the sentence, he says, " But he that seeketh his glory that sent him, the same is true, fcc." It is natural from the antithesis to understand him, that this was his ultimate aim, his supreme governing end.
John xii. 27,28. "Now is my soul troubled, and what shall I say ? Father, save me from this hour : But for this cause came I unto this hour. Father, glorify thy name.''' Christ was now going to Jerusalem, and expected in a few days there to be crucified - and the prospect of his last sufterings, in this near approach, was very terrible to him. Under this distress of mind he supports himself with a prospect of what would be the consequence of his suiferings, viz. God^s glory. Now it is the e7^d that supports the agent in any difficult work that he undertakes, and above all others, his vltimate and supreme end ; for this is above all others valuable in his eyes ; and so sufficient to countervail the difficulty of the means. That end which is in itself agreeable and sweet to him, and which ultimately terminates his desires, is the center of rest and support ; and so must be the fountain and sum of all the de- light and comfort he has in his prospects, with respect to his work. Now Christ has his soul straightened and distressed with a view of that which was infinitely the most difficult part of his work, and which was just at hand. Now certainly, if his mind seeks support in the conflict from a view of his end, it inust most naturally repair to the highest end, which is the proper fountain of all support in this case. We may well sup- pose, that when his soul conflicts with the most extreme dif- ficulties, it would resort to the idea of his supreme and ulti- mate end, the fountain of all the support and comfort he has in the work.
The 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 suftierings, in that remarkable prayer, the last he ever made with his disciples, on the even- ing before his crucifixion ; wherein he expresses the sum of his aims and desires. His first words are, " Father, the hour is come, glorify thy Son, that thy Son also may gloriry thee." As this is his first request, we may suppose it to be his supreme re-
Sect. iif. Particular Texts oj Scripture. o3
quest and desire, and what he ultimately aimed at in all. If we consider what follows to the end, all the rest that is said in the prayer seems to be but an amphfication of this great re- quest.— 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 God's last end in the creation of the world.
7. It is manifest from scripture, that God's glory is the last end of that great work of providence, the work of redemption by Jesus Christ.
This is manifest from what is just now observed, of its being the end ultimately souglit by Jesus Christ the Redeemer. And if we further consider the texts mentioned in the proof of that, and take notice of the context, it will be very evident that it was what Christ sought as his last end, in that great work which he came into the world upon, viz. to procure redemption for his people, it is manifest, that Christ professes in John vii. 18. that he did not seek his own glory in what he did, but the glory of him that sent him. He means in the work of his min- istry ; the work he performed, and which he came into the world to perform, which is the work of redemption. And with respect to that text, John xii. 27, '28; it has been already ob- served, that Christ comforted himself m the view of the extreme difficulty of his work, in the prospect of the highest, ultimate, and most excellent end of that work, which he set his heart most upon, and delighted most in.
And in the answer that the Father made him from heaven at that time, in the latter part of the same verse, John xii. 28. " I have both glorified it, and will glorify it again." The mean- ing plainly is, that God had glorified his name in what Christ had done, in the work he sent him upon ; and would glorify it again, and to a greater degree, in what he should further do, and in the success thereof. Christ shews that he understood it thus, in what he says upon it, when the people took notice of it, wondering at the voice ; some saying that it thundered, others, that an angel spake to him. Christ says, " This voice came not because of me, but for your sakes." And then he says, (exuhing in the prospect of this glorious end and suc- cess,) " Now is the judgment of this world ; now is the prince of this world cast out ; and I, if I be lift up from the earth, will draw all men unto me." In the success of the same work of redemption he places his own glory, as was observed before. John xii. 23, 24. " The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, except a corn of wheat fall into the ground, it abideth alone; but if it die, it bringeth forth much fruit."
So it is manifest, that when he seeks his own and his Fa- ther's glory, in that prayer, John xvii. he seeks it as the end of
54 god's ciiief end in' cueatiox. Chap. h.
that great work he came into the world upon, and which he is about to finish in his death. What follows through the whole prayer, plainly shews this ; particularly the 4th and 5th verses. " I have glorified thee on earth : I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self" Here it is pretty plain, that declaring to his Father he had glorified him on earth, and finished the work given him to do, meant that he had finished the work which God gave him to do for this end, that he might be glorified. He had now finished that foundation that he came into the world to lay for his glory. He had laid a foundation for his Fa- ther's obtaining his will, and the utmost that he designed. By which it is manifest, that God's glory was the utmost of his de- sign, or his ultimate end in this great work.
And it is manifest, by John xiii. 31, 32. that the glory of the Father, and his own glory, are what Christ exulted in, in the prospect of his approaching sufferings, when Judas was gone out to betray him, as the end his heart was mainly set upon, and supremely delighted in. " Therefore when he was gone out Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glo- rify him in himself, and shall straightway glorify him."
That the glory of God is the highest and^fast end of the work of redemption, is confirmed by the song of the angels at Christ's birth. Luke ii. 14. " Glory to God in the highest, and on earth peace, and good will towards men." It must be sup- posed that they knew what was God's last end in sending Christ into the world : and that in their rejoicing on the occa- sion, their minds would most rejoice in that which was most valuable and glorious in it ; which must consist in its relation to that which was its chief and ultimate end. And we may further suppose that the thing which chiefly engaged their minds was most glorious and joyful in the affair ; and would be first in that song which was to express the sentiments of their minds, and exultation of their hearts.
The glory of the Father and the Son is spoken of as the end of the work of redemption, in Phil. ii. 6 — 11, (very much in the same manner as in John xii. 23, 28, and xiii. 31, 3i2, and xvii. 1, 4, 5.) " Who being in the form of God, — made him- self of no reputation, and took upon !iim the form of a servant, and was made in the likeness of men : and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross : wherefore God also hath highly exalted him, and given him a name, &c, that at the name of Jesus every knee should bow, — and every tongue con- fess that Jesus is the Lord, to the olory of god the father." So God's glory, or the praise of his glory, is spoken of as the <?nd of the work of redemption, in Eph. i. 3. &c. " Blessed
Sect. III. Particular Texia oj ^^criptui'c. o'j
be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him. Having predes- tinated us to the adoption of children, to the pkaisk of the GLORY of his GRACE." And in the continuance of the same discourse concerning the redemption of Christ, God's glory is once and again mentioned as the great end of all.
Several things belonging to that great redemption are mentioned in the following verses : Such as God's great wis- dom in it, ver. 8. The clearness of light granted through Christ, ver. 9. God's gathering together in one, all things in heaven and earth in Christ, ver. 10. God's giving the Chris- tians that were first converted to the Christian faith from among the Jews, an interest in this great redemption, ver. 11. Then the great end is added, ver. 12. " That we should be to the PRAISE OF HIS GLORY, who first trustcd in Clirist." And then is mentioned the bestowing of the same great salvation on the Gentiles, in its beginning or first fruits in the world, and in com- pleting it in another world, in the two next verses. And then the same great end is added again. " In whom ye also trusted, after that ye heard the word of truth, the gospel of your salva- tion : In whom also, after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inlieri- tance, until the redemption of the purchased possession, unto THE PRAISE OF HIS GLORY." The samo thing is expressed much in the same manner, in 2 Cor. iv. 14, 15. — " He which raised up the Lord Jesus, shall raise us up also by Jesus, and shall present us with you. For all things are for your sakes, that the abundance of grace might, through the thanksgiving of many, redound to the glory of god."
The same is spoken of as the end of the work of redemp- tion in the Old Testament, Psal. Ixxix. 9. " Help us, O God of our salvation, for the glory of thy name ; deliver us and purge away our sins, for thy name's sake." So in the prophe- cies of the redemption of Jesus Christ. Isa. xliv. 23. " Sing, O ye heavens ; for the Lord hath done it : shout, ye lower parts of the earth : break forth into singing, ye mountains : O forest, and every tree therein : for the Lord hath redeemed Jacob, and glorified himself in Israel !" Thus the works of creation are called upon to rejoice at the attaining of the same end, by the redemption of God's people, that the angels rejoiced at when Christ was born. See also Isa. xlviii. 10, 11, and xlix. 3.
Thus it is evident, that the glory of God is the ultimate end of the work of redemption ; which is the chief work of Providence towards the moral world, as is abundantly mani- fest from scripture. For the whole universe is put in subjec- tion to Jesus Christ ; all heaven and earth, angels and men»
50 ltOd's chief end in creation. Chap. li.
are subject to him, as executing this office : and are put under him to that end, that all things may be ordered by him, in subservience to the great designs of his redemption. All power, as he says, is given to him, in heaven and in earth, that he may give eternal life as to as many as the Father has given him ; and he is exalted far above all principality and power, and might and dominion, and made head over all things to the church. The angels are put in subjection to him, that he may employ them all as ministering spirits, for the good of them that shall be the heirs of salvation : and all things are so governed by their Redeemer, that all things are theirs, whether things present or things to come : and all God's works of pro- vidence in the moral government of the world, which we have an account of in scripture history, or that are foretold in scrip- ture prophecy, are evidently subordinate to the great purposes and ends of this great work. And besides, the work of redemp- tion is that by which good men are, as it were, brought into be- ing, as good men, or as restored to holiness and happiness. The work of redemption is a new creation, according to scripture, whereby men are brought into a new existence, or are made new creatures.
From these things it follows, according to the 5th, 6th, and Tth positions, that the glory of God is the last end of the creation of the world.
8. The scripture leads us to suppose, that God's glory is his last end in his moral government of the world in general. This has been already shewn concerning several things that be- long to God's moral government of the world. As particularly in the work of redemption, the chief of all his dispensations in his moral government of the world. And I have also observed it, with respect to the duty which God requires of the subjects of his moral government, in requiring them to seek his glory as their last end. And this is actually the last end of the moral goodness required of them, the end which gives their moral goodness its chief value. And also, that it is what that person which God has set at the head of the moral world, as its chief governor, even Jesus Christ, seeks as his chief end. And it has been shewn, that it is the chief end for which that part of the moral world which are good are made, or have their existence as good.
I now further observe, that this is the end of the estab- lishment of the public worship and ordinances of God among mankind. Hag. i. 8. " Go up to the mountain, and bring wood, and build the house ; and I will take pleasure in it, and I will BE GLORIFIED, saith the Lord." This is spoken of as the end of God's promises of rewards, and of their fulfilment. 2 Cor. i. 20. *' For all the promises of God in him are yea, and in him Amen, to the glory of god by us." And this is spoken of as
Sect. hi. Particular Texts of Scripture. 57
the end of the execution of God's threatenings, in the punish- ment of sin. Numb. xiv. 20, 21, 22, 23. " And the Lord said. I have pardoned according to thy word. But, as truly as I Hve, all the earth shall be filled with the glory of Jehovah." The glory of Jehovah is evidently here spoken of, as that to which he had regard as his highest and ultimate end, which therefore he could not fail of; but must take place every where, and in every case, through all parts of his dominion, whatever became of men. And whatever abatements might be made, as to judgments deserved ; and whatever changes might be made in the course of God's proceedings from compassion to sinners ; yet the attaining of God's gl<jry was an end, which being ultimate and supreme, must in no case whatsoever give place. This is spoken of as the end of God executing judg- ments on his enemies in this world. Exod. xiv. 17, 18. " And I will get me honour (nnaoxi / will be glorified) upon Pharaoh, and upon all his host," &.c. Ezek. xxviii. 22. " Thus saith the Lord God, Behold I am against thee, O Zidon, and I will be GLORIFIED in the midst of thee : And they shall know that I am the Lord, when I shall have executed judgments in her, and shall be sanctijied in her." So Ezek. xxxix. 13. " Yea, all the people of the land shall bury them ; and it shall be to them a renown, the day that I shall he glorified^ saith the Lord God." And this is spoken of as the end both of the executions of wrath, and in the glorious exercises of mercy, in the misery and happiness of another world. Rom. ix. 22, 23. " What if God willing to shew his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruc- tion : and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory." And this is spoken of as the end of the day of judg- ment, which is the time appointed (or the highest exercises of God's authority as moral governor of the world ; and is as it were the day of the consummation of God's moral government, with respect to all his subjects in heaven, earth and hell. 2 Thess. i. 9, 10. " Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; when he shall come to be glorified in his saints, and to be admired in all them that believe." Then his glory shall be obtained, with respect both to saints and sinners. — From these things it is manifest, by the fourth posi- tion, that God's glory is the ultimate end of the creation of the world.
9. It appears from what has been already observed, that the glory of God is spoken of in scripture as the last end of many of his works: and it is plain that this is in fact the result of the works of God's common providence, and of the creation of the world. Let us take God'^ glory in what sense soever, consistent
VOLi HI. 8
58 god's chief end in creation Chap, ii^
with its being a good attained by any work of God, certainly it is the consequence of these works : and besides, it is expressly so spoken of in scripture.
This is implied in the eighth psalm, wherein are celebrat- ed the works of creation : the heavens, the work of God's fingers ; the moon and the stars, ordained by him ; and man, made a little lower than the angels, &c. The first verse is — "O Lord, our Lord, how excellent is thy name in all the earth ! who hast set thy gloj-y abovie the heavens," or upon the heavens. By name and gJory, very much the same thing is intended here as in many other places, as shall be particularly shewn after- wards. The psalm concludes as it began. "O Lord, our Lord, how excellent is thy name in all the earth !" So in the 148th psalm, after a particular mention of most of the works of cre- ation, enumerating them in order, the psalmist says, ver. 13. " Let them praise the name of the Lord, for his name alone is excellent, his glory is above the earth and the heaven." And in the 104th psalm, after a very particular, orderly, and magnifi- cent representation of God's works of creation and common providence, it is said in the 31st verse, " The glory of the ior^ shall endure for ever : the Lord shall rejoice in his works." Here God's glory is spoken of as the grand result and blessed consequence, on account of which he rejoices in these works. And this is one thing doubtless implied in the song of the sera- phim, Isa. vi. 3. " Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory."
The glory of God, in being the result and consequence of those 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 at- tained by the use of a watch, is the consequence of making the watch. So it is apparent, that the glory of God is actually the result and consequence of the creation of the world. And fi-om what has been already observed it appears, that it is what God seeks as good, valuable, and excellent in itself. And I presume none will pretend, that there is any thing peculiar in the nature of the case, rendering it a tlnng valuable in some of the instances wherein it takes place, and not in others ; or that the glory of God, though indeed an eflect of all God's works, is an exceeding desirable effect of some of them ; but of others, a worthless and insignificant effect. God's glory there- fore must be a desirable, valuable consequence of the work of creation. Therefore it is manifest, by position the third, that the glory of God is an ultimate end in the creation of the world.
Sect. iv. Crod created the World for his Name, <f«c. 5!^
SECT. IV.
Places of scripture that lead us to suppose that God created the world for his nam.., to make his perfections known ; and that he made it for his praise.
1. Here I shall first take notice of some passages of scrip- ture that speak of God's name as being the object of his re- gard, and the regard of his virtuous and holy intelligent crea- tures, much in the same manner as has been observed of God''s glory.
God's name is in like manner spoken of, as the end of his acts of goodness towards the good part of the moral w^orld^ and of his works of mercy and salvation towards his people.— As 1 Sam. xii. 22. " The Lord will not forsake his people, for his great name'^s sake.''"' Psal. xxiii. 3. " He restoreth my soul, he leadeth me in the paths of righteousness, for his name''s sake.''"' Psal. xxxi. 3. '"'■ For thy name''s sake, lead me, and
guide me." Psal. cix. '21. " But do thou for me, for thy
name''s sake.''"' The forgiveness of sin in particular, is often spoken of as being for God's name''s sake.'''' 1 John ii. 12. " I write unto you, little children, because your sins are forgiven you for his name''s sake.'''' Psal. xxv. 11. " For thy name''s sake, O Lord, pardon mine iniquity, for it is great." Psal. Ixxix. 9. " Help us, O God of our salvation, /or the glory of thy name ; and deliver us, and purge away our sins, for thy name''s sake.'''' Jer. xiv. 7. " O Lord, though our iniquities tes-= tify against us, do thou it for thy name''s sake,''^
These things seem to shew, that the salvation of Christ is for God's name''s sake. Leading and guiding in the way of safety and happiness, restoring the soul, the forgiveness of sin : and that help, deliverance and salvation, that is consequent therein, is for God''s name. And here it is observable, that those two great temporal salvations of God's people, the redemption from Egypt, and that from Babylon, often repre- sented as figures and similitudes of the redemption of Christ, are frequently spoken of as being wrought for God''s name''s sake.
Thus that great work of God, in delivering his people from Egypt, and conducting them to Canaan. 2 Sam. vii. 23. " And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name.'''' Psal. cvi. 8. " Nevertheless he saved them for his name''s sake.''"' Isa. Ixiii. 12. " That led them by the right hand of Moses with his glorious arm divid- ing the waters before them, to make himself an everlasting
60 god's chief end in creation. Chap. ir.
name."" In the 20th chap, of Ezekiel, God, rehearsing the various parts of this wonderful work, adds from time to time, " I tvroitg/it for my iwme''s sake, that it should not be polluted before the heathen," as in ver. 1), 14, 22. (See also Josh. vii. 8, 9. Dan. ix. 15.)
So is the redemption from the Babylonish captivity. Isa. xlviii. 9, 10. " For my name's sake will I defer mine anger. For mine own sake, even for mine own sake, will I do it ; for how should my name be polluted V In Ezek. xxxvi. 21, 22, 23. the reason is given for God's mercy in restoring Israel. " But I had pity for my holy name. Thus saith the Lord, I do not this for your sakes, O house of Israel, but for my holy name''s gdfie ■ — And I will sanctify my great name, w hich was profaned among the heathen." And chap, xxxix. 25. " Therefore thus saith the Lord God, now will I bnng again the captivity of Ja- cob, and have mercy upon the 3^ole house of Israel, and will he jealous for my holy name.'''' Daniel prays, that God would forgive his people, and shew t jiem mercy for his own sake. Dan. ix. 19.
When God, from time to tiibe, speaks of shewing mercy, and exercising goodness, and prori|oting his people's happiness for his name''s sake, we cannot unc^rstand it as of a merely sub- ordinate end. How absurd would it be to say, that he promotes their happiness for his name's sake, in subordination to their good ; and that his name may be exalted only for their sakes, as a means of promoting their happiness ! especially when such expressions as these are used, " For mine own sake, even for mine own sake will I do it ; for how should my name be pollu- ted ?" and " Not for your sakes do 1 this, but for my holy name's sake."
Again, it is represented as though God's people had their existence, at least as God's people, for God's name's sake. God's redeeming or purchasing them, that they might be his people, for his name, implies this. As in that passage men- tioned before, 2 Sam. vii. 23. " Thy people Israel, whom God went to redeem for a people to himself, and to make him a name.'''' So God making them a people for his name, is im- plied in Jer. xiii. 11. "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, &c. — that they may be unto me for a people, and for a name.'''' Acts xv. 14. " Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.''''
This also is spoken of as the end of the virtue, religions and holy behaviour of the saints. Rom. i. 5. " By whom we have received grace and apostleship, for obedience to the faith among all nations for his name.'''' Matt. xix. 29. " Every one that forsaketh houses, or brethren, &,Q.-^for my nome''s sake.
Sect. iv. God created the World for his Name, <^c. 01
shall receive an hundred fold, and shall inherit everlasting life/' 3 John 7. "Because that for his name's sake they went forth, taking nothing of the Gentiles." Rev. ii. 3. "And hast borne, and hast patience, and for my 7iame\s sake hast laboured and hast not fainted."
And we find that holy persons express their desire of this, and their joij in it, in the same manner as in the glory of God. 2 Sam. vii. 2t). " Let thy name bo magnified for ever." Psal. Ixxvi. 1. "In Judah is God known, his name is great in Israel." Psal. cxlviii. 13. "Let them praise the 7iame of the Lord; for his na7ne alone is excellent, his glori/ is above the earth atjd hea- ven." Psal. cxxxv. 13. " Tliy 7iame, O Lord, endureth for ever, and thy memorial throughout all generations." Isa. xii. 4. " Declare his doings among the people, make mention that his name is exalted."
The judgments God executes on the wicked, are spoken of as being for the sake of his name, in like manner as for his glory. Exod. ix. 16. "And in very deed, for this cause have I raised thee up, for to shew in thee my power : and that my name may be declared throughout all the earth." Neh. ix. 10. " And shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land ; for thou knew- edst that they dealt proudly against them : so didst thou get thee a 7iame, as at this day."
And this is spoken of as a consequence of the works of crea- tion, in like manner as God's glo7'y. Psal. viii. 1. "O Lord, hoio excellent is thy name, in all the earth ! who hast set thy glory above the heavens." And then, at the conclusion of the observations on the works of creation, the psalm ends thus, ver. 9. " O Lord, our Lord, how excelleiit is thy 7iame, in all the earth !" So Psal. cxlviii. 13. after a particular mention of the various works of creation, " Let them praise the name of the Lord, for his 7iame alo7ie is excellent in all the earth, his glory is above the earth and the heaven.
2. So we find the manifestation of God's pe7fectio7is, his greatness, and excellency, is spoken of very much in the same manner as God's glory.
There are several scriptures which would lead us to sup- pose this to be the great thing that God sought of the moral ivorld, and the end aimed at in moral agents, wherein they are to be active in answering their end. This seems implied in that argument God's people sometimes made use of, in depre- cating a state of death and destruction : that in such a state, they cannot know or make known the glorious excellency of God. Psal. Ixxxviii. 18, 19. " Shall thy loving-kindness be declared in the grave, or thy faithfulness in destruction ? Shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness ?" So Psal. xxx. 9. Isa. xxxviii. 18, 19.
i5'2 god's chief end in creation. Chap. ir.
The argument seems to be this : Why should we perish ? and liow shall thine end, for which thou hast made us, be obtained in a state of destruction, in which thy glory cannot be known or declared ?
This is the end of the good part of the moral world, or the end of God's people in the same manner as the glory of God. Isa. xliii. '21. "This people have I formed for myself, they shall shew forth my praise.'''' 1 Pet. ii. 9. "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who hath called you out of darkness into marvellous light."
And this seems to be represented as the thing wherein the value, the proper fruit and end of their virtue appears. Isa. Ix. 6. Speaking of the conversion of the Gentile nations to true religion. " They shall come and shew forth the praises of the Lord." Isa. Ixvi. 19. " I will send — unto the nations — and to the isles afar off, that have not heard my fame, neither have seen my glory ; and they shall declare my glory among the Gentiles. — To which we may add, the proper tendency and rest of true virtue, and holy dispositions. 1 Chron. xvii. 8. " Make known his deeds among the people." Verse 23, 24. " Shew forth from day to day thy salvation. Declare his glory among the Heathen."*
This seems to be spoken of as a great end of the acts of God's moral government ; particularly, the great judgments he executes for sin. Exod. ix. 16. " And in very deed, for this cause have I raised thee up, to shew in thee my power ; and that my name might be declared throughout all the earth." Dan. iv. 17. " This matter is by the decree of the watchers, &-c. To the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will ; and setteth up over it the basest of men." But places to this purpose are too numerous to be particularly recited. See them in the margin.!
This is also a great end of God's works oi favour and mercy to his people. 2 Kings xix. 19. " Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the Lord God, even thou only." 1 Kings viii. 59, 60. — " That he maintain the cause of his servant, and the cause of his people
* Sec also, Psal ix. 1, 11, 14, and xix 1. and xivi. 7. and Ixxi. 18. and Ixxv. 9. and Ixxvi. 1. and Ixxix. 13 and xcvi. 2, 3. and ci. 1. and cvii. 22. and cxviii. 17. andcxlv. 6, 11, 12 Isa. xlii. 12 andlxiv. 1,2. Jer. 1, 10
* Exod. xiv. 17, 18. 1 Sam. xvii. 46. Psal. Ixxxiii. 18. Isa. xlv. 3. Ezek. ,vi. 7, 10, 13, 14. and vii. 4, 9, 27. and xi. 10, 11, 12. and xii. 15, 16, 20. and xiii. 9, 14, 21, 23. and xiv. 8. and xv. 7. and xxi. 5. and xxii. 16. and xxv. 7, 11, 17. and xxvi. 6. and xxviii. 22, 23, 24. and xxi,x. 9, 16. and xxx. 8, 19, 25, 26. and xxxii. 15. and -xxxiii, 39. and xxxv. 4, 12, 15, and xxx viii, 23, and xxxis, 6, 7, 21, 22,
Sect. iv. God created the World for his Name, ^c. 63
Israel, at all times, as the matter shall require, that all the people of the earth may know that the Lord is God, and that there is none else." See other passages to the same purpose referred to in the margin.*
This is spoken of as the end of the eternal damnation of the wicked, and also the eternal happiness of the righteous. Rom. ix. 22, 23. " What if God, willing to shew his wrath, and make his power known, endured with much long-suft'ering the vessels of wrath fitted to destruction : and that he might make known the riches of his glory on the vessels of mercy, which he hath afore prepared unto glory V
This is spoken of, from time to time, as a great end of the miracles which God wrought. (See Exod. vii. 17. and viii. 10. and X. 2. Deut. xxix. 5, 6. Ezek. xxiv. 17.) And of the ordi- nances he has established. Exod. xxix. 44, 45, 46. " And I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am the Lord their God," &c. Chap. xxxi. 13. " Verily, my sab- baths shall ye keep ; for it is a sign between me and you, throughout your generations ; that ye may know that I am the Lord that doth sanctify you." We have again almost the same words, Ezek. xx. 12. and verse 20.
This was a great end of the redemption out of Egypt. Psal. cvi. 8. "Nevertheless he saved them for his name's sake, that he might make his mighty potver to be known.'''' (See also Exod. vii. 5. and Deut. iv. 34, 35.) And also of the redemp- tion from the Babylonish captivity. Ezek. xx. 34 — 38. " And I will bring you out from the people, and will gather you out of the countries whither ye are scattered. — And I will bring you into the wilderness of the people ; and there 1 will plead with you, as I pleaded with your fathers in the wilderness of the land of Egypt. — And I will bring you into the bond of the covenant. And 1 will purge out the rebels. — And ye shall know that lam the Lord.'''' Verse 42. " And ye shall know that I am the Lord, when I shall bring you into the land of Israel." Verse 44, " And ye shall know that I am the Lord, when 1 have wrought with you for my name''s sake.'''' (See also, chap, xxviii. 25, 26. and xxxvi. IL and xxxvii. 6, 13.)
This is also declared to be a great end of the work of re- demption by Jesus Christ : both of its purchase, and its applica- tion. Rom. iii. 25, 26. " Whom God hath set forth to be a pro- pitiation through faith in his blood, to declare his righteousness. — To declare, I say, at this time, his righteousness : that he might be just, and the justifier of him that believeth in Jesus." Eph.
* Exod. vi. 7. and vii. 22. and xvi, 12, 1 Kings viii. 43. and xx. 28. Psal. cii. 21. Ezek. xxiii. 49. and xxiv. 21. andxxv. 5. and xxxv. 9, and xxxix. 31, 22.
64 god's chief end in creation. Chap. li.
ii. 4, — 7. " But God, who is rich in mercy, &c. That he might shew the exceeding riches of his grace, in his kindness towards us through Jesus Christ." Chap iii. 8, 9, 10. " To preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of that mystery which from the beginning of the world, hath been hid in God, who created all things by Jesus Christ : To the intent that now unto the princi- palities and poivers in heavenly places, might be known by the church the manifold wisdom of God.'''' Psal. xxii. 21, 22. " Save me from the lion's moiith.'"' / will declare thy name unto my brethren j in the midst of the congregation will I praise thee." (Compared with Heb. ii. 12. and John xvii. 26.) Isa. Ixiv. 4. "O that thou wouldest rend the heavens — to make thy name known to thine adversaries.''''
And it is pronounced to be the end of that great, actual salvation, which should follow Christ's purchase of salvation, both among Jews and Gentiles. Isa. xlix. 22, 23. " I will lift up my hand to the Gentiles, — and they shall bring thy sons in their arms — and kings shall be thy nursing-fathers — and thou shalt know that I am the Lord.''"'*
This appears to be the end of God's common Providence. Job xxxvii. 6, 7. " For he saith to the snow. Be thou on the earth. Likewise to the small rain, and to the great rain of his strength. He sealeth up the hand of every man, that all men may know his work." And of the day of judgment, that grand consummation of God's moral government of the world, and the day for bringing all things to their designed ultimate issue. It is called, ' The day of the revelation of the righteous judg- ment of God, Rom. h. 5.
And the declaration, or openly manifesting of God's ex- cellency, is spoken of as the actual, happy consequence and effect of the work of creation. Psal. xix. 1, &c. " The heavens declare the glory of God, and the firmament shew- eth his handy-work. Day unto day uttereth speech, night unto night sheweth knowledge. — In them hath he placed a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoicing as a strong man to run his race," &c.
3. In like manner, there are many scriptures that speak of God's PRAISE, in many of the forementioned respects, just in the same manner as of his name and glory.
This is spoken of as the end of the very being of God's peo- ple, in the same manner as before, Jer. xiii. 11. " For as the girdle 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 Ju-
* See also, Ezek. xvi. 62. and xxix. 21. and sxxiv. 27. andxxxvi. 38. and xxxix. 28, 29. Joel iii. 17.
isECT. IV. God created the World for his Name, df^c. 05
dah, saith the Lord : that they might be unto me for a name, and for a praise, dnd a glory."
It is spoken of as the end of the moral woi-ld. Matt. xxi. 16. " Out of the mouth of babes and suckhngs hast thou per- fected praise.'''' That is, so hast thou in thy sovereignty and wisdom ordered it, that thou shouldest obtain the great end for which intelligent creatures are made, more especially from some of them that are in themselves weak, inferior, and more insuffi- cient." (^Compare Psal. viii. 1,2.)
And the same thing that was observed before concerning the making known God's excellency, may also be observed concerning God''s praise. That it is made use of as an argu- ment in deprecating a state of destruction ; that in such a state this end cannot be answered, in such a manner as seems to imply its being an ultimate end, for which God had made man. Psal. Ixxxviii. 10. " Shall the dead arise and praise thee? Shall thy loving-kindness be declared in the grave? — Shall thy wonders be known in the dark ?" Psal. xxx. 9. " What profit is there in my blood ? When I go down to the pit, shall the dust praise thee ? Shall it declare thy truth ?" Psal. cxv. 17, 18. " The dead praise not the Lord, neither any that go down into silence : but we will bless the Lord, from this time forth and for evermore. Praise ye the Lord.''^ Isa. xxxviii. 18, 19. " For the grave cannot praise thee, death can- not celebrate thee ; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee.'''' And God's praise is spoken of as the end of the virtue of God's people, in hke manner as his glory. Phil. i. II. " Being filled with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God.''"'
God's praise is the end of the woi'k of redemption. In Eph. i. where that work in its various parts is particularly in- sisted on, and set forth in its exceeding glory, this is mentioned, from time to time, as the great end of all, that it should be " ta the praise of his glory.'' As in ver. 0, 12, 14. By which we may doubtless understand much the same thing with what in Phil. i. 11. is expressed, " his praise and glory." Agreeably to this, Jacob's fourth son, from whom the great Redeemer was to proceed, by the special direction of God's Providence, was called Praise. This happy consequence, and glorious end of that great redemption, Messiah one of his posterity, was to work out.
In the Old Testament this praise is spoken of as the end of the forgiveness of God's people, and their salvation, in the same manner as God's name and glory. Isa. xlviii. 9, 10, 11. " For my name's sake will I defer mine anger, and for my
f raise will 1 refrain for thee, that I cut thee not off. Behold have refined thee for mine own sake, even for jiiine own
VOL. III. 9
66 uod's chief end in creation. Chap. ii.
sake will I do it ; for how should my name be polluted ? and my glory will I not give to another." Jer. xxxiii. 8, 9. " And I
will cleanse them from all their iniquity, and 1 will pardon
all their iniquities. And it shall be to me a name of joy, a praise, and an honour."
And that the holy part of the moral world express desires of this, and delight in it, as the end which holy principles in them tend to, reach after, and rest in, in their highest exercises — just in the same manner as the glory of God is abun- dantly manifest. It would be endless to enumerate particular places wherein this appears ; wherein the saints declare this, by expressing their earnest desires of God's praise ; calling on all nations, and all beings in heaven and earth to praise him; in a rapturous manner calling on one another, crying " Hal- lelujah ; praise ye the Lord, praise him for ever." Expressing their resolutions to praise him as long as they live through all generations, and for ever ; declaring how good, how plea- sant and comely the praise of God is, &;c. And it is mani- fest, that God's praise is the desirable and glorious conse- quence and effect of all the works of creation, by such places as these. Psal. cxlv. 5 — 10. and cxlviii. throughout, and ciii. 19—23,
SECT. V.
Places of Scripture from whence it may he argued, that com" munication of good to the Creature, was one thing which God had in View^ as an ultimate End of the Creation of the World.
1. According to the scripture, communicating good to the creatures is what is in itself pleasing to God. And this is not merely subordinately agreeable, and esteemed valuable, on account of its relation to a further end, as it is in execut- ing justice in punishing the sins of men ; but what God is inclined to on its own account, and what he delights in simply and ultimately. For though God is sometimes in scripture spoken of as taking pleasure in punishing men's sins, Deut. xxviii. 63. "The Lord will rejoice over you, to destroy you." Ezek. v. 13. " Then shall mine anger be accomplish- ed, and I will cause my fury Jo rest upon them, and I will be comforted." Yet God is often spoken of as exercising good- ness and shewing mercy, with delight, in a manner quite differ- ent, and opposite to that of his executing wrath. For the lat- ter is spoken of as what God proceeds to with backwardness and reluctance ; the misery of the creature being not agreeable to him on its own account, Neh. ix, 17. " Thou art a God
Sect. v. Communication of Good to the Creature. 6'5'
ready to pardon, gracious and merciful, slow to anger, and of great kindness." Psal. ciii. 8. "The Lord is merciful and gracious, slow to anger, and plenteous in mercy." PsaL cxlv. 8. " The Lord is gracious and full of compassion, slow to anger, and of great mercy." We have again almost the same words. Jonah iv. 2. Mic vii. 18. " Who is a God like unto thee, that pardoneth iniquity, &c. — He retaineth not his anger for ever, because he delighteth in mercy." Ezek. xviii. 32. " I have no pleasure in the death of him that dieth, saith the Lord God ; wherefore turn yourselves, and live ye." Lam. iii. 33. *' He doth not afflict willingly, nor grieve the children of men." Ezek. xxxiii. IL "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live : turn ye, turn ye from your evil ways ; for why will ye die, O house of Israel !" 2 Pet. iii. 9, " Not willing that any should perish, but that all should come to repentance."
2. The work of redemption wrought out by Jesus Christ, is spoken of in such a manner as, being from the grace and love of God to men, does not well consist with his seeking a communication of good to them, only suhordinately. Such expressions as that in John iii. 16. carry another idea. " God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have ever- lasting life." And 1 John iv. 9, 10. " In this was manifested the love of God towards us, because that God sent his only be- gotten Son into the world, that we might live through him. Herein is love ; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." So Eph. ii. 4. " But God, who is rich in mercy, for his great love wherewith he loved us," &c. But if indeed this was only from a regard to a further end, entirely diverse from our good ; then all the love is truly terminated in that, its ultimate object, and therein is his love manifested, strictly and properly speaking, and not in that he loved us, or exercised such high regard to- wards us. For if our good be not at all regarded ultimately, but only suhordinately, then our good or interest is, in itself con- sidered, nothing in God's regard.
The scripture every where represents it, as though the great things Christ did and suffered were in the most direct and proper sense fiom exceeding love to us. Thus the apostle Paul represents the matter. Gal. ii. 20. " Who loved me, and gave himself for me." Eph. v. 25. " Husbands love your wives, even as Christ loved the church, and gave himself for it." And Christ himself, John xvii. 19. " For their sakes I sanctify my- self." And the scripture represents Christ as resting in the sal- vation and glory of his people, when obtained, as in what he vltimately sought, as having thereio reached the goal, obtained
68 god's chief end iv crkatiotc. Chap, ii
the prize he aimed at, enjoying the travail of his soul in which he is satisfied, as the recompense of his labours and extreme agonies, Isa. liii. 10, 11. "When thou shalt make his soul an otfering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied ; by his knowledge shall my righteous servant justify 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, most truly and properly, in obtaining the salvation of his church, not mere- ly as a means, but as what he rejoices and is satisfied in, most direciJi/ 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, Isaiah Ixii. 5. " As the bridegroom rejoices over the bride, so shall thy God rejoice over thee." And how emphati- cal and strong to the purpose, are the expressions in Zeph. iii. 17. "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy ; he will rest in his love, he will rejoice over thee with singing." The same thing may be argued from Prov. viii. 30, 31. "Then was I by him, as one brought up with him : and I was daily his delight, re- joicing always before him : rejoicing in the habitable part of his earth, and my delights were with the sons of men." And from those places that speak of the saints as God^s portion, his jew- els and peculiar treasure, these things are abundantly confirm- ed, John xii. 23 — 32. But the particular consideration of what may be observed to the present purpose, in that passage of scripture, may be referred to the next section.
3. The communications of divine goodness, particularly for- giveness of sin and salvation, are spoken of from time to time, as being for God's goodness'' sake, and for his mercy''s sake, just in the same manner as they are spoken of as being for God's Ttame^s sake, in the places observed before. Psal. xxv. 7. " Re- member not the sins of my youth, nor my transgressions : ac- cording to thy mercy remember thou me, for thy goodness'' sake, O Lord." In the llth verse, the psalmist says, "For my name's sake, O Lord pardon mine iniquity." Neh. ix. 31. " Never- theless, for thy great mercy''s sake, thou hast not utterly con- sumed them, nor forsaken them ; for thou art a gracious and a merciful God." Psal. vi. 4. " Return, O Lord, deliver my soul : O save me for thy merey''s sake."' Psal. xxxi. 16. "Make thy face to shine upon thy servant : save me for thy mercy's sake.'''' Psal. xliv. 26. " Arise for our help ; redeem us for thy mercifs sake.'''' And here it may be ob- served, after what a remarkable manner God speaks of his love to the children of Israel in the wilderness, as though his-
6ect. v. Comfnunication of good to the Creature. 09
love were for love's sake, and his goodness were its own end and motive. Deut. vii. 7. 8. " The Lord did not set liis love upon you, nor choose you, because ye were more in number than any people, for ye were the fewest of all people : hut be- cause the Lord loved you.''''
4. That the government of the world in all its parts, is for the good of such as are to be the eternal subjects of God^s goodness, is implied in what the scripture leaches 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 happi- ness ; being made head over all things to the church, and hav- ing the government of the whole creation for their good.* Christ mentions it, 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 if so, we may in like manner argue, that all things were made for man, because the Son of man is made Lord of all things.
5. That God uses the whole creation, in his government of it, for the good of his people, is most elegantly represented in Deut. xxxiii 26. " There is none like unto the God of Jeshurun, who rideth upon the heaven." The whole universe is a ma- chine, or chariot, which God hath made for his own use, as is represented in Ezekiel's vision. God's seat is heaven, where he sits and governs, Ezek. i. 22, 26 — 28. The inferior part of the creation, this visible universe, subject to such continual changes and revolutions, are the wheels of the chariot. God's providence, in the constant revolutions, alterations, and suc- cessive events, is represented by the motion of the wheels of the chariot, by the spirit of him who sits on his throne on the heavens, or above the firmament. Moses tells us for whose sake it is, that God moves the wheels of this chariot, or rides in it, sitting in his heavenly seat ; and to what end he is making his progress, or goes his appointed journey in it, viz. the salva- tion of his people.
6. God's judgments on the wicked in this world, and also their eternal damnation in the world to come, are spoken of as being for the happiness of God''s people. So are his judg- ments on them in this world. Isa. xliii. 3, 4. " For I am the Lord thy God, the holy one of Israel, thy Saviour. I gave Egypt for thy ransom, Ethiopia and Seba ibr thee. Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee ; therefore will I give men for thee, and peo- ple for thy life." So the works of God's vindictive justice and wrath, are spoken of as works of mercy to his people, Psal. cxxxvi. 10, 15, 17 — 20. And so is their eternal damnation in another world. Rom. ix. 22, 23. '-What if God, willing to
■^ Eph. i.2Q— 23. John xvii. 3. Matt. xi. 27. and xxvVii. 18, 19. Johniii. 35.
70 god's CHIEf END IN CREATION, ChAP. II,
shew his wrath and make his power known, endured With much long-suffering the vessels of wrath fitted to destruction : and that he might make known the riches of his glory on the ves- sels of mercy, which he had afore prepared unto glory." Here it is evident the last verse comes in, in connection with the foregoing, as givuig another reason of the destruction of the wicked, viz. skewing the riches of his glory on the vessels of mercy : higher degrees of their glory and happiness, in a relish of their own enjoyments, and a greater sense of their value, and of God's free grace in bestowing them.
7. It seems to argue, that God's goodness to them who are to be the eternal subjects of his goodness is the end of the creation ; since the whole creation, in all its parts, is spoken of as THEIRS. 1 Cor. iii. 22, 23. " All things are yours, whether Paul, or Apollos, or Cephas, or the world, or hfe, or death, or things present, or things to come, all are yours.''"' The terms are very universal ; and both works of creation and providence are mentioned ; and it is manifestly the design of the apostle to be understood of every work of God whatsoever. Now, how can we understand this any otherwise, than that all things are for their benefit ; and that God made and uses all for their good?
8. All God's works, both of creation and providence, are represented as works oi goodness or mercy to his people ; as in the 136th psalm. His wonderful works in general, verse 4. " To him who alone doth great wonders ; for his mercy en- dureth for ever." The works of creation in all its parts." Ver. 5 — 9. " To him that by wisdom made the heavens ; for his mercy endureth for ever. To him that stretched out the earth above the waters ; for his mercy endureth for ever. To him that made great lights ; for his mercy endureth for ever. The sun to rule by day ; for his mercy endureth for ever. The moon and stars to rule by night ; for his mercy endureth for ever." And God's works of providence, in the following part of the psalm.
9. That expression in the blessed sentence pronounced on the righteous at the day of judgment. " Inherit the kingdom prepared for you from the foundation of the world," seems to hold forth thus much, that the fruits of God's goodness to them was his end in creating the world, and in his providential dispo- sals : that God in all his works, in laying the foundation of the world, and ever since the foundation of it, had been preparing this kingdotn and glory for them.
10. Agreeable to this, the good of men is spoken of as an ultimate end of the virtue of the moral world. Rom. xiii. 8, 9, 10. "He that loveth another hath fulfilled the law. For this,
Thou shalt not commit adultery. Thou shalt not kill, &;c.
And if there be any other commandment, it is briefly comr
Sect vi. What meant by the Glory of God^ <^c. 'Tl
prehended in this saying, Thou shall love thy neighbour as thy- self. Love worketh no ill to his neighbour ; therefore love is the fulfilling of the law."" Gal. v. 14. " All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy- self'' Jam. li. 8. " If ye fulfil the royal law, according to the scripture. Thou shalt love thy neighbour as thyself thou shalt do well."
If the good of the creature be one end of God 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, it seems difficult to be ac= counted for, that the Holy Ghost should thus express himself. The scripture represents it to be the spirit of all true saints, to prefer the welfare of God's people to their chief joy. This was the spirit of Moses and the prophets of old : the good of God's church was an end by which they regulated all their conduct. And so it was with the apostles. 2 Cor. iv. 15. " For all things are for your sakes."'' 2 Tim. ii. iO. " I endure all things for the elects'' sake^ that they may also obtain the salva- tion which is in Christ Jesus, with eternal glory." And the scriptures represent it, as though every christian should, in all he does, be employed for the good of the church, as each par- ticular member is emploved for the good of the body. Rom. xii. 4, 5, «Sic. Eph. iv. 15, 10. 1 Cor. xii. 12,25, &c. To this end, the scripture teaches us, the angels are continually em- ployed. Heb. i. 14.
SECT. VI.
Wherein is considered what is meant by the Glory of God, and the Name of God in Scripture, when spoken of as God''s end in his Works.
Having thus considered what are spoken of in the holy scriptures, as the ends which God had ultimately in view in the creation of the world, I now proceed particularly to enquire what they are, and how the terms are to be understood ?
1. Let us begin with the phrase, the Glory or God. — And here I might observe, that it is sometimes used to signify the second person in the Trinity ; but it is not necessary, at this time, to prove it from particular passages of scripture. Omit- ing this, I proceed to observe some things concerning the Hebrew word (nua) which is most commonly used in the Old Testament, where we have the word glory in the English Bi- ble. The root it comes from, is either the verb (ijs), which signifies to be heavy, or make heavy, or from the adjective (nas) which signifies heavy or weighty. These, as seems pretty
72 GOD'5 chief EM5 IN CREATION. ChAI'.
n;
manifest, are the primary signification of these words, though they have also other meanings, which seem to be derivative. The noun (nao) signifies gravity, heaviness, greatness, and abun- dance. Of very many places it will be sufficient to specify a few. Prov. xxvii. 3. 2 Sam. xiv. ,^6. I Kings xii. 11. Psa!. xxxviii. 4. Isa. xxx. 27. And as the weight of bodies arises from two things, density, and magnitude ; so we find the word used to signify dense, Exod. xix. 16. (taa '|jy nubes gravis, Vulg. densissima) a dense cloud ; and is very often used for great. Isa. xxxii. 2. Gen. v. 9. 1 Kings x. 2. 2 Kings vi. 14. and xviii. 17. Isa. xxxvi. 2. &c.
The Hebrew word (1133) which is commonly translated glory, is used in such a manner as might be expected from this signification of the vt-ords from whence it comes. Sometimes it is used to signify what is internal, inherent, or in the j^osses- sion of the person : and sometimes for emanation, exhibition, or communication of this internal glory : and sometimes for the knowledge, or sense of these, in those to whom the exhibition or communication is made ; or an expression of this knowledge, sense, or effect. And here 1 would note, that agreeable to the use of this word in the Old Testament, is the Greek word (^o^a) in the New. For as the word (iias) is generally translated by the just mentioned Greek word (^ofa) in the septuagint ; so it is apparent, that this word is designed to be used to signify the same thing in the New Testament with the other in the Old. This might be abundantly proved, by comparing particular places of the Old Testament ; but propably it will not be deni-