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were excellent. A sufficiency for any work is no farther 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 estcem 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 nonentity, 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 nonentity and defect.

3. As it is desirable in itself that God's glory should be known, so when known it seems equally reasonable it should

"The end of wisdom (says Mr. G. Tennent, in his Sermon at the opening of the presbyterian church of Philadelphia) is design; the end of power is action; would be to represent them as insignificant. Of what use would God's wisdom the end of goodness is doing good. To suppose these perfections not to be exerted

if it

be, if it had nothing to design or direct? To what purpose his never brought any thing to pass? And of what avail his goodness, if it never dia almightiness,

any good?"

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 be looked upon as an excellent disposition. Such an emanation of good is, in some sense, a multiplication of it. So far as the stream may be looked upon as any thing besides the fountain, so far it may be looked on as an increase of good. And if the fulness of good that is in the fountain, is in itself excellent, then the emanation, which is as it were an increase, repetition, or multiplication of it, is excellent. Thus it is fit, since there is an infinite fountain of light and 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

*

I shall often use the phrase God's fulness, as signifying and comprehending all the good which is in God natural and moral, either excellence or happiness; partly because I know of no better phrase to be used in this general meaning; and partly because I am led hereto by some of the inspired writers, particularly the apostle Paul, who often useth the phrase in this sense.

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 origi nal 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 ut by him as a last end of the

creation.

SECT. III.

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 the world, which seem absolutely valuable in themselves, and so worthy to be made God's last end in his work. I now proceed to enquire, 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 glori ous 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 dispositon or desire in God, must be prior to the existence of the creature, even in foresight. For it is a disposition that is the original ground even of the future, intended, and foreseen existence of the creature. God's benevolence, as it respects the creature, may be taken either in a larger or stricter sense. In a larger sense, it may signify nothing diverse from that good disposi

tion 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 senses and it has the same general tendency and effect in the creature; 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 existNor is it really diverse from God's love to himself; as will more clearly appear afterwards.

ence.

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.

This 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 nature in a tree, by which it puts forth buds, shoots out branches, and brings forth leaves and fruit, is a disposition that terminates in its own complete self. And so the disposition in the sun to shine, or abundantly to diffuse its fulness, warmth, and brightness, is only a tendency to its own most glorious and complete state. So God looks on the communication of himself, and the emanation of his infinite glory, to belong to the fulness and completeness of himself; as though he were not in his most glorious state without it. Thus the church of Christ, (toward whom, and in whom are the emanations of his glory, and the communication of his fulness,) is called the 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, 1 Cor. xi. 7.— "I MY Isa. xlvi. 13. “I will place salvation in Zion, for Israel My GLORY."* Indeed, after the creatures are intended to be crea

"And Jesus answered

* Very remarkable is that place, John xii. 23, 24 them, saying, The hour is come, that the son of man should be glorified. Verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth

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