V. DISSERTATION ON THE END FOR WHICH GOD CREATED THE WORLD.94
THE END FOR WHICH GOD MADE THE 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 rendered them in some respects more complete. Some new sentiments, here and there, might probably have been added; and some passages brightened with further illustrations. This may be conjectured from some 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 remote consequences. Hence many theorems, that appeared hard and barren to others, were 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 genius, and which his mind without labour would freely and spontaneously perform. A close and conclusive way of reasoning upon a controversial 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 have thought has been too metaphysical. But the truth is, that his critical method of looking through the nature of his subject,—his accuracy and precision in canvassing truth, comparing ideas, drawing consequences, 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 general 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 Newton 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 worthy 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 destroy 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 labours of his servant, and crown them with his blessing! 95
Introduction—Explanation of terms.
CONTAINING EXPLANATIONS OF TERMS AND GENERAL POSITION
To avoid all confusion in our inquiries concerning the end for which God created the world, a distinction should be observed between the chief end 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 that 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 that further end, and it is not at all desired.
An ultimate end is that which the agent seeks, in what he does, for its own sake; what he loves, values, and takes pleasure 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 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 account, 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 subordinated 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 appetite. And he seeks to gratify his appetite, on its own account, as what is grateful in itself. Here the end of his selling his garment to get money, is only a subordinate end; and it is not only subordinate to the ultimate end—gratifying his appetite—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 gratifying the appetite.
Here gratifying the appetite is called the ultimate 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 ultimate 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 aiming at any thing further. So that an end which an agent has in view, may be both his immediate and his ultimate 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; there the aim of the agent stops and rests.
A thing sought may 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 friendship of that person, to have his assistance in other affairs; and so to be put under advantage for obtaining further ends.
A chief end, which is opposite to an inferior end, is something diverse from an ultimate end; it is most valued, and therefore most sought after by the agent in what he does. It is evident, that to be an end more valued than another end, is not exactly 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 enjoyments, 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 chiefly 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 properly 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 another, 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 own 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 ultimate end.
But here several things may be noted:
First, When it is said, that some subordinate ends may be more valued than some ultimate 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 96 subordinate end, because 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 honour 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 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 connexion. 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 subordinate 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; because 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 obtaining 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 certainly be gratified 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 gratification 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 without 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 subordinate 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 observed before, a subordinate end is never more valued than the end to which it is subordinate. Moreover, the subordinate effects, or events, brought to pass, as means of this end, all uniting to contribute their share towards obtaining the one last end, are very various; and therefore, by what has 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 disagreeable 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 things 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 but one thing that an agent seeks, on its own account, then there can be but one last end which he has in all his actions and operations.
But only here a distinction must be observed of things which 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 supposition of particular cases and circumstances. And, (2.) What may be said to be in itself agreeable to an agent, hypothetically and consequentially; or, on supposition of such and such circumstances, or on the happening of such a particular 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 pre-supposed cases and circumstances; and this may cause him to seek a family. 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 own 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 family, but consequentially. And the case being put of his having a family, then these things wherein the good order and 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 existence, in such a manner as he created it. But after the world was created, 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 considered. 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 occasion of doing either justly or unjustly. The justice of God’s nature makes a just regulation agreeable, and the contrary disagreeable, as there is occasion; the subject being supposed, and the occasion given. But we must suppose something 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 disposition, which is called his faithfulness, may move him in his providential disposals towards 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 were 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 between two parties, with whom he is concerned, is agreeable in 97 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 that highest sense, viz. the original ultimate end.
Sixthly, It may be further observed, that the original ultimate end or ends of the creation of the world is alone that which induces God to give the occasion for consequential ends, by the 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 creating, and the original ordination of the world, must be constantly kept in view, and have a governing influence in all God’s works, or with respect to every thing he does towards his creatures. And therefore,
Seventhly, If 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 be 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 lower 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 ultimate 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 providence 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 are last ends of God’s proceedings in the use of the world in general, this shows that his making them last ends does not depend on particular cases and circumstances, but the nature of things in general, 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 the creation of the world, then there can be but one last end of God’s work, in this highest sense. But if there are various things, properly diverse one from another, that are absolutely, and independently agreeable to the Divine Being, which are actually obtained by the creation of the world, then there were several ultimate ends of the creation in that highest sense.
CHAPTER I. What Reason dictates concerning this affair.
WHEREIN IS CONSIDERED, WHAT REASON TEACHES CONCERNING THIS AFFAIR.
SECTION I. The general dictates of reason.
Some things observed in general, which reason dictates.
Having observed these things, to prevent confusion, I now proceed to consider what may, and what may not, be supposed to be God’s ultimate end in the creation of the world.
Indeed this affair seems property 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 behold, 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 wonderful 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 determination 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 reason; and though mankind now, through the long-continued assistance they have had by this divine light, have come to great attainments in the habitual exercise of reason; yet I confess it would be relying too much on reason, to determine the affair of God’s last end in the creation of the world, without being herein principally guided by divine revelation, since God has given a revelation containing instructions concerning this very matter. Nevertheless, as objections have chiefly been made, against what I think the Scriptures have truly revealed, from the pretended dictates of reason, I would, in the first place, soberly consider in a few things, what seems rational to be supposed concerning this affair;—and then proceed to consider what light divine revelation gives us in it.
As to the first of these, I think the following things appear to be the dictates of reason:
1. That no notion of God’s last end in the creation of the world, is agreeable to reason, which would truly imply any indigence, insufficiency, and mutability in God; or any dependence of the Creator on the creature, for any part of his perfection or happiness. Because it is evident, by both Scripture and reason, that God is infinitely, eternally, unchangeably, 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 inconsistent with the notion of creation; which implies a being receiving its existence, and all that belongs to it, out of nothing. And this implies the most perfect, absolute, and universal derivation 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 respect more than he was before, and so the Creator become dependent on the creature ?
2. Whatsoever is good and valuable in itself, is worthy that God should value it with an ultimate respect. It is therefore worthy to be made the last end of his operation; if it be properly 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, must be conceived of as prior to any divine operation. Thus God’s existence 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 valuable, absolutely so, and is capable of being sought and attained, is worthy to be made a last end or the divine operation—Therefore,
3. Whatever that be which is in 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 the creation; and also worthy to be his highest end.—In consequence of this it will follow,
4. That if God himself be, in any respect, properly capable 98 of being his own end in the creation of the world, then it is reasonable to suppose that he had respect to himself, as his last and highest end, in this work; because he is worthy in himself to be so, being infinitely the greatest and best of beings. All things else, with regard to worthiness, importance, and excellence, are perfectly as nothing in comparison of him. And therefore, if God has respect to things according to their nature and proportions, he must necessarily have the greatest respect to himself. It would be against the perfection of his nature, his wisdom, holiness, and perfect 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 of 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 that Being to whom most is due; for God is infinitely the most worthy of regard. The 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 intelligent 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 suitableness 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 follow, that the moral rectitude of the disposition, inclination, or affection of God chiefly consists in a regard to himself, infinitely above his regard to all other beings; or, in other words, his holiness consists in this.
And if it be thus fit that God should have a supreme regard 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 says, 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 show that he has such a regard: that what is highest in God’s heart, may be highest in his 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 representation of his divine excellencies, and especially his moral excellence, consisting in the disposition of his heart; then it is reasonable to suppose that his works are so wrought as to show this supreme respect to himself, wherein his moral excellence 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 properly ordered in the whole kingdom of existence, including king and subjects, God and his creatures; and, upon a view of the whole, to decide what regard 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 proportion of excellence, or according to the degree of greatness and goodness, considered conjunctly. Such an arbiter, in considering 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, however 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, comprehending 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 of regard is to be allotted to the Creator, 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 whole creation: and according as the former 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 be found as the light dust of the balance, or even as nothing and vanity; so the arbiter must determine accordingly with respect to the degree in which God should be regarded, by all intelligent existence, in all actions and proceedings, determinations and effects whatever, whether creating, preserving, using, disposing, changing, or destroying. And as the Creator is infinite, and has all possible existence, perfection, and excellence, so he must have all possible regard. As he is every way the first and supreme, and as his excellency 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 all, to whom all are properly subordinate, and on whom all depend, worthy to reign as supreme Head, with absolute and universal dominion; so it is fit that he should be so regarded by all, and in all proceedings and effects through the whole system: The universality of things, in their whole compass and series, should look to him, in such a manner, as that respect 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 universal system, I mean the regard of the sum total; all intelligent existence, created and uncreated. For it is fit, that the regard 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, proceedings, 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 invariable 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 disinterested person. The thing supposed is impossible; but the case is, nevertheless, just the same, as to what is most fit and suitable in itself. For it is most certainly proper for God to act, according to the greatest fitness, and he knows what the greatest fitness is, as much as if perfect rectitude were a distinct 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. And seeing these attributes of God are infinite, and most absolutely perfect, they are not the less fit to order and dispose, because 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 incline 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 according to the most perfect fitness and rectitude, as much as if perfect rectitude were a distinct person. We may therefore be sure it is and will be done. 99
I should think that these things might incline us to suppose, 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 independent,) as therein plainly to show 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 in itself, absolutely and originally, (which facts and events show that God aimed at in the creation of the world,) must be supposed to be regarded or aimed at by God ultimately, or as an ultimate end of creation. For we must suppose, from the perfection 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 the ultimate object of his value. For to suppose that he values it only for some farther 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, appears, in fact and experience, to be what he seeks by any thing he does, he must regard it as an ultimate 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 world, 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 he actually does; because he does nothing inadvertently, or without 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 position, be aimed at by God, as an ultimate end of creating the world.
SECTION II. What reason supposes.
Some further 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 we would see what light reason will give us, respecting the particular end or ends, God had ultimately in view in the creation of the world—to consider, what thing or things are actually the effect or consequence of the creation 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 inquiries, wherein fitness, or amiableness, consists; referring what I say to the dictates of the reader’s mind, on sedate and calm reflection.
1. It seems a thing in itself proper and desirable, that the glorious attributes of God, which consist in a sufficiency to certain acts and effects, should be exerted in the production of such effects as might manifest his infinite power, wisdom, righteousness, goodness, &c. If the world had not been created, these attributes never would have had any exercise. The power 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 wisdom 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 disposal. The same might be observed of God’s justice, goodness, and 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 consist 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 operation or effect; but that could not be, unless the operation itself were excellent. A sufficiency for any work is no further valuable, than the work itself is valuable  . As God therefore esteems these attributes themselves valuable, and delights in them; so it is natural to suppose that he delights in their proper exercise 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 besides 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 exercises should appear, and not be totally hidden and unknown. For if they are, it will be just the same, as to the above purpose, 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 such actual operations of them, and since. If, therefore, it be nevertheless a thing in itself valuable, and worthy to be desired, that these glorious perfections be actually exhibited in their correspondent 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 belongs to order what is fittest and best. If existence is more worthy than defect and non-entity, and if any created existence is in itself worthy to be, then knowledge is; and if any knowledge, then the most excellent sort 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 non-entity 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 be 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 excellence, it is also fit that he should value and esteem the love of his excellency. And if it becomes a being highly to value himself, it is fit that he should love to have himself valued and esteemed. If the idea of God’s perfection in the understanding be valuable, then the love of the heart seems to be more especially valuable, as moral beauty especially consists in the disposition 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 beauty, and of infinite happiness—and as this fulness is capable of communication, or emanation ad extra; 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 he looked upon as an excellent disposition. 100 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 knowledge, that this light 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 communicated holiness. And that, as there is an infinite fulness of joy and happiness, 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 emanation of his infinite fulness of good ad extra, or without himself; and that the disposition to communicate himself, or diffuse his own fulness,  was what moved him to create the world. But here I observe, that there would be some impropriety in saying, that a disposition in God to communicate 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 of 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 buds, 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 producing 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 original property of his nature, to an emanation of his own infinite fulness, was what excited him to create the world; and so, that the emanation itself was aimed at by him as a last end of the creation.
SECTION III. How God regards himself.
Wherein it is considered how, on the supposition of God’s making the forementioned things his last end, he manifests a supreme and ultimate regard to himself in all his works.
In the last section I observed some things which are actually the consequence of the creation of tire world, which seem absolutely valuable in themselves, and so worthy to be made God’s last end in his work. I now proceed to inquire, how God’s making such things as these his last end, is consistent with his making himself his last end, or his manifesting 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 delight in himself, will naturally cause him to value and delight 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 effects, which consist in a sufficiency for these operations—it is not hard to conceive that God’s regard to himself, and value for his own perfections, should cause him to value these exercises and expressions of’ his perfections; inasmuch as their excellency consists 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 and virtues, he cannot but value and delight in the expressions and genuine effects of them. So that in delighting in the expressions of his perfections, he manifests a delight in himself; 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 virtues and perfections, must from the same disposition be well pleased to have his excellencies known, acknowledged, esteemed, and prized by others. He that loves any thing, naturally 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 himself and highly prizes his own excellencies; and thus it is fit 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 delight in his own excellencies being seen, acknowledged, esteemed, 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 glorious emanation, of that infinite fulness of good which he possesses, as of his own knowledge, excellency and happiness, in the manner 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 disposition 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 disposition in his nature to communicate of his own fulness in general; 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 fountain from whence love originally proceeds, when taken in the most proper sense; and it has the same general tendency and effect in the creature’s well-being. But yet this cannot have any particular present or future created existence for its object; because it is prior to any such object, and the very source of the futurition of its existence. Nor is it really diverse from God’s love to himself; as will more clearly appear afterwards.
But God’s love may be taken more strictly, for this general disposition to communicate good, as directed to particular objects. Love, in the most strict and proper sense, presupposes 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 existing angels. Therefore his love to them was not properly what excited him to intend to create them. Love or benevolence, strictly taken, presupposes an existing object, as much as pity a miserable suffering object.
propensity in God to diffuse himself, may be considered 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
101nature 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 fulness 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,
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 ultimately makes himself his end in creation; will more clearly appear by considering more particularly the nature and circumstances 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 him. For this is the end of all other knowledge; and even the faculty of understanding 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 himself 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 delights in his own knowledge, be must delight in every thing of that nature: as he delights in his own light, he must delight in every beam of that light; and as he highly values his own excellency, he must be well pleased in having it manifested, and so glorified.
Another emanation of divine fulness, is the communication of virtue and holiness to the creature: this is a communication 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 holiness; which is a conformity to and participation of it, as truly as a brightness of a jewel, held in the sun’s beams, is a participation or derivation of the sun’s brightness, though immensely less in degree. And then it must be considered wherein this holiness 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 a 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 showed 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 rejoicing 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 creature consists in rejoicing in God; by which also God is magnified 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 communicated is divine, or something of God; and each communication 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
world, as the end which he had ultimately in view, was that
communication of himself which he intended through all eternity. And if
we attend to the nature and circumstances of this eternal emanation of
divine good, it will more clearly show how, in making this his end, God
testifies a supreme respect to himself, and makes himself his end.
There are many reasons to think that what God has
in view, in an increasing communication of himself through eternity, is
knowledge of God, love to him, and joy in him. And it is to be
considered, that the more those divine communications 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 conformity 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 in the
eyes of God, who perfectly sees the whole of it, in its infinite
progress and increase, it must come to an eminent fulfilment of
Christ’s request, in
SECTION IV. Some objections considered.
Some objections considered, which may be made against the reasonableness of what has been said of God making himself his last end.
Object. I. Some may object against what has been said as being inconsistent with God’s absolute independence and immutability: particularly, as though God were inclined to a communication of his fulness, and emanations of his own glory, 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 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 reconcilable with his being perfect 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 himself, and his own interest, his highest and last end in creating the world. But seeing that God is above all need, and all capacity 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 possibly, need, nor with any colour of reason be supposed to seek!
Ans. 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 communications relative to the creature, or effects he produces in them; or in any thing he sees in the creature’s qualifications, dispositions, 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 propensity of his nature to diffuse and communicate himself and so gratifying this inclination of his own heart. This delight which God has in his creature’s 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 no thing 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 creature, as gratifying hereby his inclination to communicate of his own excellent fulness. God may delight, 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 himself that it is an evidence that he is happy in himself, or delights 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 properly 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 perfections wherein his glory consists, expressed in their corresponding effects,—as his wisdom, in wise designs and well-contrived works, his power, in great effects, his justice, in acts of righteousness, 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 delighting in the glory of his nature, that he delights in the emanation 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 rejoicing 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 absolute 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 should be less happy if he were less good: or if he had not that perfection of nature which consists in a propensity of nature to diffuse his own fullness. And 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 happiness, because he has these perfections, and cannot be hindered in exercising and displaying them in their proper effects. And this surely is not, because he is dependent; 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 Scripture, that signify, “man cannot be profitable to God,” &c. For these expressions plainly mean no more, than that God is absolutely 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 fullness. It is no argument of the emptiness or deficiency of a fountain, that it is inclined to overflow. Nothing from the creature 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 history in them is without beginning or change. They were always equally present in the divine mind. He beheld them with equal clearness, certainty, and fullness, 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 enjoyed 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 happiness of his creatures, or what it will. Now, if there be something that God seeks as agreeable, or grateful to him, then, in the accomplishment 103of 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 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 gratified 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 itself, 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 indifferent whether his will be fulfilled or not. And if he is not indifferent, then he is truly gratified and pleased in the fulfillment 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 metaphorically, is to suppose that he exercises will about these things, and makes them his end only metaphorically.
Ans. 3. The doctrine that makes God’s creatures and not himself to be his last end, is a doctrine the furthest from having a favorable aspect on God’s absolute self-sufficiency and independence. 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 dependence 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 shows 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 they originate from, so they terminate in, himself; and he is dependent on none but himself in the beginning or end of any of his exercises or operations. But if not himself, but the creature, 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 dishonorable 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 Supreme Being, the blessed and only Potentate! Does it not become us to ascribe to him the most noble and generous dispositions, and qualities the most remote from every thing private, narrow, and sordid?
Ans. 1. Such an objection must arise from a very ignorant 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 interest 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 greatest 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—and that he should value himself infinitely more than his creatures.
Ans. 2. In created beings, a regard to self-interest may properly be set in opposition to the public welfare; because the private interest of one person may be inconsistent with the public 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.
Ans. 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 its 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 internal fullness and glory, that disposes him to an abundant effusion 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 him, 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 diffused and communicated through the world.
Here, by the way, it may be properly considered, whether some writers are not chargeable with inconsistency in this respect. They speak against the doctrine of GOD making himself his own highest and last end, as though this were an ignoble selfishness—when indeed he only is fit to be made the highest end, by himself and all other beings; inasmuch 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 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 104 makes himself his end—in seeking that his glory and excellent perfections 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 applause. 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 enterprise. 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 show of argument; but it will appear to be nothing but a show, 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 knowledge, 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 consists 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 fullness, such an emaciation 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 to be aimed at in creation, then nothing was worthy to be God’s end in creation.
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 considered, 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 proportionately approved and regarded. I desire it may he considered, whether it be unfit that God should be displeased 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 honor 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 honor 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 to love a friend or the public; which I think has been before proved.
Here are two things that ought particularly to be adverted to. (1.) 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 infinite, 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 he 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 himself. 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 himself. If holiness in God consist chiefly in love to himself, 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 benevolence. 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 benevolence 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. Consequently, God’s own love to virtue is implied in love to himself: 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 infinite 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 honor 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 color 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 in all his great works, as they suppose; they are not consistent with themselves, in supposing that God has so little value for their love and esteem. For as the nature of love, especially great love, causes him 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 creature, he must value and take delight in their mutual love and esteem.
3. As to what is alleged, that it is unworthy of great 105 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 humor, mistake, folly, and unreasonable affections. Such applause deserves to be disregarded.—But it is not beneath a man of great dignity and wisdom, to value the wise and just esteem of others, however inferior to him. The contrary, instead of being an expression of greatness of mind, would show a haughty and mean spirit. It is such an esteem in his creatures, that God regards; for, such an esteem only is fit and amiable 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 communicated. For if God, in communicating his fullness, makes himself, 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 fullness, 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 entirely distinct, in the objection. This supposeth, that God having respect to his glory, and the communication of good to his creatures, are things altogether different: that God communicating his fullness for himself, and his doing it for them, are things standing in a proper disjunction and opposition. Whereas, if we were capable of more perfect views of God and divine 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; because 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 happiness of his creatures. And in communicating his fullness for them, he does it for himself; because their good, which he seeks, is so much in union and communion with himself. God is their good. Their excellency and happiness is nothing, but the emanation and expression of God’s glory: God, in seeking their glory and happiness, seeks himself: and in seeking himself, i.e. himself diffused and expressed, (which he delights in, as he delights in his own beauty and fullness,) he seeks their glory and happiness.
This will 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 himself, 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 of 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 good 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 fullness. The nearer anything comes to infinite, the nearer it comes to identity with God. And if any good, as viewed by God, is beheld 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, (
God’s disposition to cause his own infinite fullness 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 disposition less of a direct tendency to the creature’s benefit. Nor is this disposition in God, to diffuse his own good, the less excellent, because it is implied in his love to himself. For his love to himself does not imply it any otherwise, but is as it implies a love to whatever is worthy and excellent. The emanation of God’s glory is in itself worthy and excellent, and so God delights in it; and this delight is implied in his love to his own fullness; because that is the fountain, the sum and comprehension of everything that is excellent. Nor does God’s inclination to communicate good from regard to himself, or delight in his own glory, at all diminish the freeness in his beneficence. This will appear, if he consider particularly, in what ways doing good to others from self-love, may be consistent 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 happiness. This is as far from being inconsistent with the freeness of benevolence, 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 of free benevolence, or love to begin in general.
But now, with respect to Divine Being, there is no such thing as confined selfishness in him, or a love to himself opposite to general benevolence. It is impossible, because 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, distinct 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 an more excellent and divine manner. This is by communicating and diffusing himself; and so, instead of finding, he makes objects of his benevolence—not by taking what he finds distinct from himself, and so partaking of their good, and being happy in them, but—by flowing forth, and expressing himself in them, and making them partake of him, and then rejoicing in himself expressed in them, and communicated in them.
2. Another thing, in doing good to others from self-love that derogates from the freeness of the goodness, is acting from dependence of 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 shown already, that God making himself his end, argues no dependence; but is consistent with absolute independence and self- sufficiency.
And I would here observe, that there is something in that disposition to communicate goodness, that shows God to be independent and self-moved in it, in a manner that is peculiar, and above the beneficence of the 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 respect worthy of regard, presents itself, and moves their kindness. But God, being all, and alone is absolutely self-moved. The exercises of his communicative disposition are absolutely from within himself; all that is good and worthy in the object, and its very being, proceeding from the overflowing of this fullness. 106
These things show that the supposition of God making himself his ultimate end, does not 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 goodness, 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 imperfection 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. Nevertheless, the endeavors 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.
CHAPTER II. What may be learned from the Holy Scriptures.
WHEREIN IT IS INQUIRED, WHAT IS TO BE LEARNED FROMHOLY SCRIPTURES, CONCERNING GOD’S LAST END IN THE CREATION OF THE WORLD.
SECTION I. Scripture makes God his last end.
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
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
expressions; and is confirmed by other parallel passages; as
And the manner is observable, in which God is said to be the last, to whom, and for whom, are all things. It is evidently spoken of as a meet and suitable thing, a branch of his glory; a meet prerogative of the great, infinite, and eternal Being; a thing becoming the dignity of him who is infinitely 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.
SECTION II. Concerning a just method of arguing.
Wherein some positions are advanced concerning a just method of arguing in this affair, from what 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 therefore to be inquired into, is, which way do the Scriptures represent 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 existence cannot be conceived of but as prior to any of God’s designs. 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 relation 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 inquiry, 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 introduction, which I need not now repeat.
Position. 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 though it be not mentioned as the end of those works, but only of some of them; yet as nothing appears peculiar in the nature of the case, that renders it a fit, beautiful, and valuable result of those particular 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 the work, of which it is naturally the consequence, in one case as well as in another.
Position 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 frequently 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 creation.
Position 4. That which appears, from the word of God, to be his ultimate end with respect to the moral world, or the intelligent part of the system, that is God’s last end in the work of creation general. Because it is evident, from the constitution 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 whatsoever 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 hand is the last end of the whole machine.
Position 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 must 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 107 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.
Position 6. Whatever appears, by the Scriptures, to be God’s ultimate end in his main works of Providence towards the moral world, 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 appears, 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 made them; and consequently the main end for which he has made the whole world.
Position 7. That which divine revelation shows to be God’s ultimate end with respect to that part of the moral world which are good, in their being and in their being good, this we must suppose to be the 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 consequently, 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 creation in general.
Position. 8. That which the word of God requires the intelligent 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 design in their creation, and promoting it; while other creatures cannot promote the design of their creation, only passively and eventually. And seeing they are capable of knowing the end for which their author has made them, it is doubtless their duty to 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 lawgiver, must agree with his will as a Creator. Therefore we justly infer, that the same thing which God’s revealed law requires intelligent creatures to seek, as their last and greatest end, that God their Creator had made their last end, and so the end of the creation of the world.
Position 9. We may well suppose, that what is in Holy Scripture, stated as the main end of the goodness of the moral world—so that the respect and relation their goodness has to that end, is what chiefly makes it valuable and desirable—is God’s ultimate end in the creation of the moral world; and so, by position the fourth, of the whole world. For the end of the goodness of a thing, is the end of the thing.
Position 10. That which persons who are described in Scripture as approved saints, and set forth as examples of piety, sought as their last and highest end, in the instances 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.
Position 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 properly 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 direct 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.
Position 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, appointed 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 as his last end, was God’s last end in the creation of the world.
SECTION III. Particular texts of Scripture.
Particular texts of Scripture, that show that God’s glory is an ultimate end of the creation.
1. What God says in his word, naturally leads us to suppose, that the way in which he makes himself his end in his work or works, which he does for his own sake, is in making his glory his end.
So the words of the apostle, in
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 were made.
In these places we see, that the glory of God is spoken of as the end of God’s saints, the end or which he makes them, 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, for his own glory: That they are trees of his planting, the work of his hands, as trees of righteousness, that he might be glorified. And if we consider the words, especially as taken with the 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 happiness of God’s people. On the contrary, they will appear rather as promises of making God’s people happy, that God therein might be glorified.
So is that in
In like manner is the promise in
The same thing may be argued from
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 natural; 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,
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 consists.
And, from time to time, embracing and practising true religion, and repenting of sin, and turning to holiness, is expressed by glorifying God, as though that were the sum and end of the whole matter.
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.
the ultimate end of moral goodness, or righteousness, is answered in
God’s glory being attained, is supposed in the objection which the
apostle makes, or supposes some will make,
And the glory of God is spoken of as that wherein consists the value and end of particular graces. As of faith.
In fine, the words of the apostle in
4. There are some things in the word of God which lead us to suppose, that it requires of men that they should desire and seek God’s glory, as their highest and last end in what they do.
As particularly, from
5. The glory of God appears, by the account given in Scripture, 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 affections 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.
It was in this way that holy David, the sweet psalmist of Israel, vented the ardent tendencies and desires of his pious heart.
It is manifest that these holy persons in earth and heaven, in thus expressing their desires of the glory of God, have respect 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 be 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 the 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 sought God’s glory, as his highest and last end.
same thing, Christ seeking the glory of God as his ultimate end, is
manifest by what he says, when he comes yet nearer to the hour of his
last sufferings, in that remarkable prayer, the last he ever made with
his disciples, on the evening before his crucifixion; wherein he
expresses the sum of his aims and desires. His first words are
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.
is manifest from what is just now observed, of its being the end
ultimately sought 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
And in the answer that the Father made him from heaven at that time, in the latter part of the same verse,
So it is manifest, that when be seeks his own and his Father’s glory, in that prayer,
And it is manifest, by
That the glory of God is
the highest and last end of the work of redemption, is confirmed by the
song of the angels at Christ’s birth.
The glory of the Father and the Son is spoken of as the end of the work of redemption, in
Several things belonging to that great redemption, are mentioned in the following verses: Such as God’s great wisdom in it,
The same is spoken of as the end of the work of redemption in the Old Testament,
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 manifest from Scripture. For the whole universe is put in subjection to Jesus Christ; all heaven and earth, angels and men, 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 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 providence in the moral government of the world, which we have an account of in scripture history, or that are foretold in scripture prophecy, are evidently subordinate to the great purposes and end of this great work. And besides, the work of redemption is that, by which good men are, as it were, brought into being, as good men, or as restored to holiness and happiness. The work of redemption is a new creation, according to Scripture, whereby men are brought into a new existence, or are made new creatures.
From these things it follows, according to the 5th, 6th, and 7th positions, 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 shown concerning several things that belong 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 shown, 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 establishment of the public worship and ordinances of God among mankind.
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’s glory in what sense soever, consistent 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
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 attained 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 from 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 thing valuable in some of the instances wherein it takes place, and not in others: or that the glory of God, though indeed an effect 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 therefore 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.
SECTION IV. God created the world for his name, &c.
Places of Scripture that lead us to suppose, that God created the world for his name, to make his perfections known; and that he made if for his praise.
1. Here I shall first take notice of some passages of Scripture that speak of God’s name as being the object of his regard, and the regard of his virtuous and holy intelligent creatures, 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 world, and
of his works of mercy and salvation towards his people. As
These things seem to show, 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 represented 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.
So is the redemption from the Babylonish captivity.
When God, from time to time, speaks of showing mercy, and exercising goodness, and promoting his people’s happiness for his name’s sake, we cannot understand it as of a merely subordinate 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 polluted?” and “Not for your sakes do I this, but for my holy name’s sake.”
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 mentioned before,
This also is spoken of as the end of the virtue, religion, and holy behavior of the saints.
And we find that holy persons express their desire of this, and their joy in it, in the same manner as in the glory of God.
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.
And this is spoken of as a consequence of the works of creation, in like manner as God’s glory.
2. So we find the manifestation of God’s perfections, his 113 greatness, and excellency, is spoken of very much in the same manner as God’s glory.
There are several scriptures which would lead us to suppose this to be the great thing that God sought of the moral world,
and the end aimed at in moral agents, wherein they are to be active in
answering their end. This seems implied in that argument God’s people
sometimes made use of, in deprecating a state of death and destruction:
that, in such a state, they cannot know, or make known, the glorious
excellency of God.
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.
And this seems to be represented as the thing wherein the value, the proper fruit and end of their virtue appears.
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.
This is also a great end of God’s works of favour and mercy to his people.
This is spoken of as the end of the eternal damnation of the wicked, and also the eternal happiness of the righteous.
This is spoken of, from time to time, as a great end of the miracles which God wrought. (See
This was a great end of the redemption out of Egypt.
This is also declared to be a great end of the work of redemption by Jesus Christ: both of its purchase, and its application.
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.
This appears to be the end of God’s common providence,
And the declaration, or openly manifesting of God’s excellency, is spoken of as the actual, happy consequence and effect of the work of creation.
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
people, in the same manner as before,
It is spoken of as the end of the moral world.
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 argument 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.
God’s praise is the end of the work of redemption. 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.
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 abundantly 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 “Hallelujah; 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 pleasant and
comely the praise
of God is, &c. And it is manifest, that God’s praise is the
desirable and glorious consequence and effect of all the works of
creation, by such places as these.
SECTION V. Communication of good to the creature.
Places of Scripture from whence it may be argued, that communication 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 executing justice in punishing the sins
of men; but what God is inclined to on its own account, and what he
delights in simply and ultimately. For though God is sometimes in
Scripture spoken of as taking pleasure in
punishing men’s sins,
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 subordinately. Such expressions as that in
Scripture every where represents it, as though the great things Christ
did and suffered, were in the most direct and proper sense from
exceeding love to us. Thus the apostle Paul represents the matter,
3. The communications
of divine goodness, particularly forgiveness of sin, and salvation, are
spoken of, from time to time, as being for God’s goodness’ sake, and for his mercies’ sake, just in the same manner as they are spoken of as being for God’s name’s sake, in the places observed before.
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 teaches us of Christ being set at God’s right
hand, made king of angels and men; set at the head of the universe,
having all power given him in heaven and earth, to that end that he may promote their happiness; being made head over all things to the church, and having the
government of the whole creation for their good.
Christ mentions it,
5. That God uses the whole creation, in his government of it, for the good of his people, is most elegantly represented in
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 judgments on them in this world.
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.
8. All God’s works, both of creation and providence, are represented as works of goodness or mercy to his people; as in the
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 disposals: that God in all his works, in laying the foundation of the world, and ever since the foundation of it, had been preparing this kingdom 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.
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
accounted 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.
SECTION VI. What is meant by the glory of God, &c.
Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God’s ends 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 inquire what they are, and how the terms are to be understood?
Let us begin with the phrase, the glory of 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. Omitting this, I proceed to observe
some things concerning the Hebrew word (NOT ENGLISH ) which is most commonly used in the Old Testament, where we have the word glory in the English Bible. The root it comes from, is
either the verb, (NOT ENGLISH ) which signifies to be heavy, or make heavy, or from the adjective (NOT ENGLISH) which signifies heavy
or weighty. These, as seems pretty manifest, are the primary
signification of these words, though they have also other meanings,
which seem to be derivative. The noun (NOT ENGLISH ) signifies gravity, heaviness, greatness, and abundance. Of very many places it will be sufficient to specify a few.
The Hebrew word (NOT ENGLISH) which is commonly translated glory, is used in such a manner as might be expected from this signification of the words from whence it comes. Sometimes it is used to signify what is internal, inherent, or in the possession 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 I would note, that agreeable to the use of this word in the Old Testament, is the Greek word (NOT ENGLISH) in the New. For as the word (NOT ENGLISH ) is generally translated by the just mentioned Greek word (NOT ENGLISH ) 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 probably it will not be denied. I therefore proceed particularly to consider these words, with regard to their use in Scripture, in each of the forementioned ways.
1. The word glory denotes sometimes what is internal. When the word is used to signify what is within, or in the possession of the subject, it very commonly signifies excellency, dignity, or worthiness of regard. This, according to the Hebrew idiom, is, as it were, the weight of a thing, as that by which it is heavy; as to be light, is to be worthless, without value, contemptible.
Sometimes that internal, great and excellent good, which is called glory, is rather in possession, than inherent. Any one may be called heavy, that possesses an abundance; and he that is empty and destitute, may be called light. Thus we find riches are sometimes called glory.
And it is often put for a great height of prosperity, and fulness of good in general.
2. The word glory is used in
Scripture often to express the exhibition, emanation, or communication
of the internal glory. Hence it often signifies an effulgence, or
shining brightness, by an emanation of beams of light. Thus the
brightness of the sun, and moon, and stars, is called their
The word glory, as applied to God or Christ, sometimes evidently signifies the communications of God’s fulness, and means much the same thing with God’s abundant goodness and grace. So
What we find in
That the happiness and salvation of men, was an end that Christ
ultimately aimed at in his labours and sufferings. The very same things
which were observed before, (chapter second, section third,) concerning
God’s glory, are in the same manner observable, concerning the
salvation of men. Christ, in the near approach of the most extreme
difficulties which attended his undertaking, comforts himself in a
certain prospect of obtaining the glory of God,
as his great end. And at the same time, and exactly in the same manner, is the salvation of men
mentioned, as the end of these great labours and sufferings, which
satisfied his soul in the prospect of undergoing them. (Compare
The glory of God, and the emanations and fruits of his grace in man’s
salvation, are so spoken of by Christ on this occasion in just the same
manner, that it would be quite unnatural to understand him as speaking
of two distinct things. Such is the connexion, that what he says of the
latter, must most naturally be understood as exegetical of the former.
He first speaks of his own glory, and the glory of his Father, as the great end that should be
obtained by what he was about to suffer; and then explains and amplifies this, in what he expresses of the salvation of men that shall be obtained by it. Thus, in the
This is agreeable to what has been just observed, of God’s glory being so often represented by an effulgence, or emanation, or communication of light, from a luminary or fountain of light. What can so naturally and aptly represent 118the emanation of the internal glory of God; or the flowing forth and abundant communication of that infinite fulness of good that is in God? Light is very often in Scripture put for comfort, joy, happiness, and for good in general. 
3. Again, the word glory, as applied to God in Scripture, implies the view or knowledge of God’s excellency. The exhibition of glory is to the view of beholders. The manifestation of glory, the emanation or effulgence of brightness, has relation to the eye. Light or brightness is a quality that has relation to the sense of seeing; we see the luminary by its light. And knowledge is often expressed in Scripture by light.
The word glory very often in Scripture signifies, or implies, honour, as any one may soon see by casting his eye on a concordance. But
honour implies the knowledge of the dignity and excellency of him who hath the honour; and this is often more especially signified by the word glory, when applied to God.
4. Again, glory, as the word is used in Scripture, often signifies or implies praise. This appears from what was observed before, that glory very often signifies honour, which is much the same thing with praise, viz. high esteem and the expression of it in words and actions. And it is manifest that the words glory and praise, are often used as equivalent expressions in Scripture.
It is manifest the praise of God, as the phrase is used in Scripture, implies the high esteem and love of the heart, exalting thoughts of God, and complacence in his excellence and perfection. This is manifest to every one acquainted with the Scripture. However, if any need satisfaction, they may, among innumerable other places which might be mentioned, turn to those in the in the margin. 
It also implies joy in God, or rejoicing in his perfections, as is manifest by
II. Having thus considered what is implied in the phrase, the glory of God, as we find it used in Scripture; I proceed to inquire what is meant by the name of God.
God’s name and his glory,
at least very often, signify the same thing in Scripture. As it has
been observed concerning the glory of God, that it sometimes signifies
the second perso
n in the Trinity; the same might be shown of the name of God, if it were needful in this place. But that the name and glory of God are often equipollent expressions, is manifest by
So it is evident, that by name is sometimes meant much the same thing as praise, by several places which have been just mentioned, (as
And it seems that the expression or exhibition of God’s goodness is especially called his name, in
the same illustrious brightness and effulgence in the pillar of cloud
that appeared in the wilderness, and dwelt above the mercy-seat in the
tabernacle and temple, (or rather the spiritual, divine brightness and
effulgence represented by it,) so often called the glory of the Lord,
is also often called the name of the Lord. Because God’s glory was to
dwell in the tabernacle, therefore he promises,
SECTION VII. God's last end is but one.
Showing that the ultimate end of the creation of the world is but one, and what that one end is.
From what has been observed in the last section, it appears, if the whole of what is said relating to this affair be duly weighed, and one part compared with another, we shall have reason to think, that the design of the Spirit of God is not to represent God’s ultimate end as manifold, but as ONE. For though it be signified by various names yet they appear not to be names of different things, but various names involving each other in their meaning either different names of the same thing, or names of several parts of one whole; or of the same whole viewed in various lights or in its different respects and relations. For it appears, that all that is ever spoken of in the Scripture as a ultimate end of God’s works, is included in that one phrase, the glory of God; which is the name by which the ultimate end of God’s works is most commonly called in Scripture; and seems most aptly to signify the thing.
The thing signified by that name, the glory of God, when spoken of as the supreme and ultimate end of all God’s works, is the emanation and true external expression of God’s internal glory and fulness; meaning by his fulness what has already been explained; or, in other words, God’s internal glory, in a true and just exhibition, or external existence of it. It is confessed, that there is a degree of obscurity in these definitions; but perhaps an obscurity which is unavoidable, through the imperfection of language to express things of so sublime a nature. And therefore the thing may possibly be better understood, by using a variety of expressions, by a particular consideration of it, as it were, by parts, than by any short definition.
It includes the exercise of God’s perfections to produce a proper effect, in opposition to their lying eternally dormant and ineffectual: as his power being eternally without any act or fruit of that power; his wisdom eternally ineffectual in any wise production, or prudent disposal of any thing, &c. The manifestation of his internal glory to created understandings. The communication of the infinite fulness of God to the creature. The creature’s high esteem of God, love to him, and complacence and joy in him; and the proper exercises and expressions of these.
These at first view may appear to be entirely distinct things: but if we more closely consider the matter, they will all appear to be one thing, in a variety of views and relations. They are all but the emanation of God’s glory; or the excellent brightness and fulness of the divinity diffused, overflowing, and as it were enlarged; or in one word, existing ad extra. God exercising his perfection to produce a proper effect, is not distinct from the emanation or communication of his fulness: for this is the effect, viz. his fulness communicated, and the producing of this effect is the communication of his fulness; and there is nothing in this effectual exerting of God’s perfection, but the emanation of God’s internal glory.
Now God’s internal glory, is either in his understanding or will. The glory or fulness of his understanding, is his knowledge. The internal glory and fulness of God, having its special seat in his will, is his holiness and happiness. The whole of God’s internal good or glory, is in these three things, viz. his infinite knowledge, his infinite virtue or holiness, and his infinite joy and happiness. Indeed there are a great many attributes in God, according to our way of conceiving them: but all may be reduced to these; or to their degree, circumstances, and relations. We have no conception of God’s power, different from the degree of these things, with a certain relation of them to effects. God’s infinity is not properly a distinct kind of good, but only expresses the degree of good there is in him. So God’s eternity is not a distinct good; but is the duration of good. His immutability is still the same good, with a negation of change. So that, as I said, the fulness of the Godhead is the fulness of his understanding, consisting in his knowledge; and the fulness of his will consisting in his virtue and happiness.
And therefore, the external glory of God consists in the communication of these. The communication of his knowledge is chiefly in giving the knowledge of himself: for this is the knowledge in which the fulness of God’s understanding chiefly consists. And thus we see how the manifestation of God’s glory to created understandings, and their seeing and knowing it, is not distinct from an emanation or communication of God’s fulness, but clearly implied in it. Again, the communication of God’s virtue or holiness, is principally in communicating the love of himself. And thus we see how, not only the creature’s seeing and knowing God’s excellence, but also supremely esteeming and loving him, belongs to the communication of God’s fulness. And the communication of God’s joy and happiness, consists chiefly in communicating to the creature that happiness and joy which consists in rejoicing in God, and in his glorious excellency; for in such joy God’s own happiness does principally consist. And in these things, knowing God’s excellency, loving God for it, and rejoicing in it, and in the exercise and expression of these, consists God’s honour and praise; so that these are clearly implied in that glory of God, which consists in the emanation of his internal glory.
And though all these things, which seem to be so various, are signified by that glory,
which the Scripture speaks of as the ultimate end of all God’s works;
yet it is manifest there is no greater, and no other variety in it,
than in the internal and essential glory of God itself. God’s internal
glory is partly in his understanding, and partly in his will. And this
internal glory, as seated in the will of God, implies both his holiness
and his happiness: both are
evidently God’s glory, according to the use of the phrase. So that as
God’s external glory is only the emanation of his internal, this
variety necessarily follows. And again, it hence appears that here is
no other variety or distinction, but what necessarily arises from the
distinct faculties of the creature, to which the communication is made,
as created in the image of God: even as having these two faculties of
understanding and will. God communicates himself to the understanding of
the creature, in giving him the knowledge of his glory; and to the will of the creature, in giving him holiness, consisting primarily in the love of God: and in giving the creature happiness, chiefly consisting in joy in God. These are the sum of that emanation of divine fulness called in Scripture, the glory of God. The first part of this glory is called truth, the latter, grace,
Thus we see that the great end of God’s works, which is so variously expressed in Scripture, is indeed but one; and this one end is most properly and comprehensively called, the glory of god; by which name it is most commonly called in Scripture; and is fitly compared to an effulgence or emanation of light from a luminary. Light is the external expression, exhibition, and manifestation of the excellency of the luminary, of the sun for instance: It is the abundant, extensive emanation and communication of the fulness of the sun to innumerable beings that partake of it. It is by this that the sun itself is seen, and his glory beheld, and all other things are discovered: it is by a participation of this communication from the sun, that surrounding objects receive all their lustre, beauty, and brightness. It is by this that all nature receives life, comfort, and joy. Light is abundantly used in Scripture to represent and signify these three things, knowledge, holiness, and happiness. 
What has been said may be sufficient to show, how those things, which are spoken of in Scripture as ultimate 120 ends of God’s works, though they may seem at first view to be distinct, are all plainly to be reduced to this one thing, viz. God’s internal glory or fulness existing in its emanation. And though God, in seeking this end, seeks the creature’s good; yet therein appears his supreme regard to himself.
The emanation or communication of the divine fulness, consisting in the knowledge of God, love to him, and joy in him, has relation indeed both to God and the creature: but it has relation to God as its fountain, as the thing communicated is something of its internal fulness. The water in the stream is something of the fountain; and the beams of the sun are something of the sun. And again, they have relation to God as their object: for the knowledge communicated, is the knowledge of God; and the love communicated, is the love of God; and the happiness communicated, is joy in God. In the creature’s knowing, esteeming, loving, rejoicing in, and praising God, the glory of God is both exhibited and acknowledged; his fulness is received and returned. Here is both an emanation and re-emanation. The refulgence shines upon and into the creature, and is reflected back to the luminary. The beams of glory come from God, are something of God, and are refunded back again to their original. So that the whole is of God, and in God, and to God; and he is the beginning, and the middle, and the end.
And though it be true that God has respect to the creature in these things; yet his respect to himself, and to the creature, are not properly a double and divided respect. What has been said, (chap. I. sect. 3, 4.) may be sufficient to show this. Nevertheless, it may not be amiss here briefly to say a few things; though mostly implied in what has been said already.
When God was about to create the world, he had respect to that emanation of his glory, which is actually the consequence of the creation, both with regard to himself and the creature. He had regard to it as an emanation from himself, a communication of himself, and, as the thing communicated, in its nature returned to himself, as its final term. And he had regard to it also as the emanation was to the creature, and as the thing communicated was in the creature, as its subject.
And God had regard to it in this manner, as he had a supreme regard to himself, and value for his own infinite, internal glory. It was this value for himself that caused him to value and seek that his internal glory should flow forth from himself. It was from his value for his glorious perfections of wisdom, righteousness, &c. that he valued the proper exercise and effect of these perfections, in wise and righteous acts and effects. It was from his infinite value for his internal glory and fulness, that he valued the thing itself communicated, which is something of the same, extant in the creature. Thus, because he infinitely values his own glory, consisting in the knowledge of himself, love to himself, and complacence and joy in himself; he therefore valued the image, communication, or participation of these in the creature. And it is because he values himself, that he delights in the knowledge, and love, and joy of the creature; as being himself the object of this knowledge, love, and complacence. For it is the necessary consequence of true esteem and love, that we value others’ esteem of the same object, and dislike the contrary. For the same reason, God approves of others’ esteem and love of himself.
Thus it is easy to conceive, how God should seek the good of the creature, consisting in the creature’s knowledge and holiness, and even his happiness, from a supreme regard to himself; as his happiness arises from that which is an image and participation of God’s own beauty; and consists in the creature’s exercising a supreme regard to God, and complacence in him; in beholding God’s glory, in esteeming and loving it, and rejoicing in it, and in his exercising and testifying love and supreme respect to God: which is the same thing with the creature’s exalting God as his chief good, and making him his supreme end.
And though the emanation of God’s fulness, intended in the creation, is to the creature as its object; and though the creature is the subject of the fulness communicated, which is the creature’s good; yet it does not necessarily follow, that even in so doing, God did not make himself his end. It comes to the same thing. God’s respect to the creature’s good, and his respect to himself, is not a divided respect; but both are united in one, as the happiness of the creature aimed at is happiness in union with himself. The creature is no farther happy with this happiness which God makes his ultimate end, than he becomes one with God. The more happiness the greater union: when the happiness is perfect, the union is perfect. And as the happiness will be increasing to eternity, the union will become more and more strict and perfect; nearer and more like to that between God the Father and the Son; who are so united, that their interest is perfectly one. If the happiness of the creature be considered in the whole of the creature’s eternal duration, with all the infinity of its progress, and infinite increase of nearness and union to God; in this view, the creature must be looked upon as united to God in an infinite strictness.
If God has respect to something in the creature, which he views as of everlasting duration, and as rising higher and higher through that infinite duration, and that not with constantly diminishing (but perhaps an increasing) celerity; then he has respect to it, as, in the whole, of infinite height; though there never will be any particular time when it can be said already to have come to such a height.
Let the most perfect union with God be represented by something at an infinite height above us; and the eternally increasing union of the saints with God, by something that is ascending constantly towards that infinite height, moving upwards with a given velocity; and that is to continue thus to move to all eternity. God, who views the whole of this eternally increasing height, views it as an infinite height. And if he has respect to it, and makes it his end, as in the whole of it, he has respect to it as an infinite height, though the time will never come when it can be said it has already arrived at this infinite height.
God aims at that which the motion or progression which he causes, aims at, or tends to. If there be many things supposed to be so made and appointed, that, by a constant eternal motion, they all tend to a certain centre; then it appears that he who made them, and is the cause of their motion, aimed at that centre: that term of their motion, to which they eternally tend, and are eternally, as it were, striving after. And if God be this centre, then God aimed at himself. And herein it appears, that as he is the first author of their being and motion, so he is the last end, the final term, to which is their ultimate tendency and aim.
We may judge of the end that the Creator aimed at, in the being, nature, and tendency he gives the creature, by the mark or term which they constantly aim at in their tendency and eternal progress; though the time will never come, when it can be said it is attained to, in the most absolutely perfect manner.
But if strictness of union to God be viewed as thus infinitely exalted; then the creature must be regarded as nearly and closely united to God. And viewed thus, their interest must be viewed as one with God’s interest; and so is not regarded properly with a disjunct and separate, but an undivided respect. And as to any difficulty of reconciling God’s not making the creature his ultimate end, with a respect properly distinct from a respect to himself; with his benevolence and free grace, and the creature’s obligation to gratitude, the reader must be referred to chap. I. sect. 4. obj. 4. where this objection has been considered and answered at large.
If by reason of the strictness of the union of a man and his family, their interest may be looked upon as one, how much more so is the interest of Christ and his church,—whose first union in heaven is unspeakably more perfect and exalted, than that of an earthly father and his family—if they be considered with regard to their eternal and increasing union? Doubtless it may justly be esteemed so much one, that it may be sought, not with a distinct and separate, but an undivided respect. It is certain that what God aimed at in the creation of the world, was the good that would be the consequence of the creation, in the whole continuance of the thing created.
It is no solid objection against God aiming at an infinitely perfect union of the creature with himself, that the 121 particular time will never come when it can be said, the union is now infinitely perfect. God aims at satisfying justice in the eternal damnation of sinners; which will be satisfied by their damnation, considered no otherwise than with regard to its eternal duration. But yet there never will come that particular moment, when it can be said, that now justice is satisfied. But if this does not satisfy our modern free-thinkers who do not like the talk about satisfying justice with an infinite punishment; I suppose it will not be denied by any, that God, in glorifying the saints in heaven with eternal felicity, aims to satisfy his infinite grace or benevolence, by the bestowment of a good infinitely valuable, because eternal: and yet there never will come the moment, when it can be said, that now this infinitely valuable good has been actually bestowed.