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 that 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 he makes his ultimate aim in all his works, in every thing he does either in creation or providence. But we must suppose that in the use, which God puts the creatures to that he hath made, 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 it be so that God may act for an end, that is an ultimate end 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. But we may justly look upon whatsoever has the nature of an ultimate end of God's works of providence in general, that the same is also an ultimate end of the creation of the world; for God's works of providence in general, are the same with the general use that he puts the world to that 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 things that are 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 cirumstances; 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 on the supposition of any future given cases, 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.

WHEREIN IS CONSIDERED, WHAT REASON TEACHES CONCERNING THIS AFFAIR.

SECTION I.

SOME THINGS OBSERVED IN GENERAL, WHICH REASON DICTATES.

Having observed these things, which are proper to be taken notice of, to prevent confusion in discourses on this subject, 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.

AND in the first place, I would observe some things which reason seems to dictate in this matter. Indeed, this affair seems properly to be an affair of divine revelation. In order to be determined what was aimed at, or designed in the creating of the astonishing fabric of the universe which we behold, it becomes us to attend to and rely on what he has told us, who was the architect that built it. 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, which has been in the world as a light shining in a dark place, has been the occasion of great improvement of their faculties, has taught men how to use their reason: (in which regard, notwithstanding the nobleness and excellency of the faculties which God had given them, they seemed to be in themselves almost helpless :) and though mankind now, through the long, continual assistance they have had Dy this divine light, have come to attainments in the habitual exercise of reason, which are far beyond what otherwise they would have arrived to; 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, only by our own reason, or without being herein principally guided by divine revelation, since God has given a revelation containing instructions concerning this matter. Nevertheless, as in the disputes and wranglings which have been about this matter, those objections, which have chiefly been made use of against what I think the Scriptures have truly revealed, have been 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

is in it.

As to the first of these, viz., what seems in itself rational to be supposed concerning this matter, 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 or infer 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 stands in no need of, cannot be profited by, or receive any thing from the creature; or be truly hurt, or be the subject of any sufferings, or impair of his glory and felicity from any other being. I need not stand to produce the proofs of God's being such a one, it being so universally allowed and main*ained by such as call themselves Christians. The notion of God's 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's receiving its existence, and all that belongs to its being, 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 for itself, and on its own account; or which is the same thing, value it with an ultimate value or respect. It is therefore worthy to be ultimately sought by God, or made the last end of his action and operation, if it be a thing of such a nature as to be properly capable of being attained in any divine operation. For it may be supposed that some things, which are valuable and excellent in themselves, are not properly capable of being attained in any divine operation; because they do not remain to be attained; but their existence in all possible respects, must be conceived of prior to any divine operation. Thus God's existence and infinite perfection, though infinitely valuable in themselves, and infinitely valued by God, yet 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 that is capable of being sought and attained, is worthy to be made a last end of 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 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 esteems, values, and 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 the heart of God, whereby he is disposed to every thing

that is fit, suitable and amiable in itself, consists in his having infinitely the highest regard to that which is in itself infinitely highest and best: yea, it is in this that it seems chiefly to consist. The moral rectitude of God's heart must consist in a proper and due respect of his heart 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; yea, infinitely most, and in effect all. For God is . infinitely the most worthy of regard. The worthiness of others i, as nothing to his: so that to him belongs all possible respect. To him belongs the whole of the respect that any moral agent, either God, or any intelligent being is capable of. To him belongs all the heart. Therefore, if moral rectitude of heart consists in paying the respect or regard 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 supreme regard here, would be a conduct infinitely the most unfit. Therefore a proper regard to this Being, is what the fitness of regard does infinitely most consist in. Hence it will follow-That the moral rectitude and fitness of the disposition, inclination or affection of God's heart, does chiefly consist in a respect or 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 excellency does primarily consist.

When we are considering with ourselves, what would be most fit and proper for God to have a chief respect to, in his proceedings in general, with regard to the universality of things, it may help us to judge of the matter with the greater ease and satisfaction to consider, what we can suppose would be judged and determined by some third being of perfect wisdom and rectitude, neither the Creator nor one of the creatures, that should be perfectly indifferent and disinterested. Or if we make the supposition, that wisdom itself, or infinitely wise justice and rectitude were a distinct, disinterested person, whose office it was to determine how things shall be most fitly and properly ordered in the whole system, or kingdom of existence, including king and subjects, God and his creatures; and upon a view of the whole, to decide what regard should prevail and govern in all proceedings. Now such a judge, in adjusting the proper measures and kinds of regard that every part of existence is to have, would weigh things in an even balance; taking care, that greater, or more existence should have a greater share than less, that a greater part of the whole should be more looked at and respected than the lesser, in proportion (other things being equal) to the measure of existence, that the more excellent should be more regarded than the less excellent: so that the degree of regard should always be in a proportion, compounded of the proportion of existence, and proVOL. II.

26

portion 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, so that they might be much greater and better and have a greater share of the sum total of existence and excellence than another individual, yet no one exceeds others so much as to countervail all the rest of 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 weight and 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, considerable and excellent, is to be estimated and 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 (which is taken no notice of by him that weighs), and 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, and the degree in which he should be regarded in all that is done through the whole universal system; 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: that this universality of things in their whole compass and series should look to him, and respect him in such a manner as that respect to him should reign over all respect to other things, and that regard to creatures should universally be subordinate and subject.

When I speak of regard to be thus adjusted in the universal system, or sum total of existence, I mean the regard of the sum total; not only the regard of individual creatures, or all creatures, but of 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 such an arbiter, as I have supposed, would determine in this business, being about to decide how matters should proceed most fitly, properly, and according to the nature of things. He would therefore determine that the whole universe, including all creatures, animate and inanimate, in all its actings, proceedings, revolutions, and entire series of events, should proceed from a regard and with a view, to God, as the supreme and last end of all: that every wheel, both great and small, 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 er as I have before supposed, one possessed of perfect wisdom and

such an ar