THE object of the divine mind, in creation, could not be really to add to himself, or increase his own fulness: For, his being and fulness were already infinite; and, of course, beyond a possibility of increase. It remains, therefore, that to diffuse that infinite and unbounded fulness which he possesseth in himself, must have been the primary and original end of creation. And, this is nothing different from saying that a manfestation of his own true character, was the chief and ultimate end which God had in view, in creation.

II. THERE Could, in the nature of things, be no higher or more excellent end of Creation, than a manifestation of the true character of God. As the divine character is in itself, transcendently excellent; so are all the manifestations of it in the exercises of his perfections: And, in these exercises and manifestations, there is greater beauty, than in all created virtue together. And as there is a beauty in the exercises and displays of the divine perfections, infinitely superior to all created excellency and beauty; there is, also, proportionably greater felicity in the divine mind, in these exercises, than can possibly exist in all creatures. Consequently, it is, in itself, the most desirable thing that can be conceived, that God should exercise and display his own glorious perfections. Every thing which is either desirable, or beautiful, in creatures, is found in an infinitely higher degree in the exercises of the inherent perfections of the divine mind. And, these exercises are naturally accompanied with infinitely great er good, than the united exercises of all created power and virtue together. To say that the beauty and worth of the exercises of God's perfections, consist principally in the virtue and happiness which they produce in creatures, is to make the virtue and happiness of God, himself, of less worth and importance than those of his creatures. And, this is the same as to say that finite virtue and happiness, are of more worth than infinite.

THE effects of the exercise and display of God's perfections, are the virtue and happiness of creatures, But if the virtue and happiness of creatures, are of real worth; that same kind of virtue and happiness existing in an infinitely higher degree, in the Creator, is infinitely more so. And therefore, the exercise and manifestation of the divine perfections is an object, in itself considered, of infinitely greater importance than the good of the creature.

THOUGH the created beauty and good which are the natural effects of the exercise and manifestation of the divine perfections, must of necessity be considered as connected with these manifestations: The objects, nevertheless, are two; and, capable of an entirely dis tinct consideration. And, as they are capable of being distinctly and separately considered, the virtue and good of the creature, must be considered only as the stream to the fountain, when compared with the vir tue and happiness of God. And, consequently, the good of the creature, considered as an object in and of itself, could no more give spring to the divine perfections, and put them into exercise; than the stream which proceeds from the fountain, could put the fountain itself into motion, and cause it to overflow.

As, therefore, there could be no other, or higher end of creation, than a manifestation of the true and proper character, the real perfection of God, we may safely conclude that this was the chief and primary end which God had in view, in creating the world: And, that the cause and reason of creation is to be sought no where but in the divine mind itselfin the real, essential perfection of God.

IT being evident, then, that a manifestation of his, own true and proper character, was the chief and ul

timate end which God had in view, in creation; these several consequences will naturally follow from it, viz.

1. THAT, all God's government will be calculated, in the best manner, to discover to his creatures, his own true character; and, exhibit a genuine picture of it to the world. That this is, and ever will be, the case, may certainly be concluded from the unchangeable nature of God. God's works will all be carried on with the same design with which they were originally begun. His purposes are all connected, uniform, and harmonious. With Him there is no variableness, nor even shadow of turning. As he gave birth to creation with a view to display the excellencies of his own glorious character; with the same view, and for the same desirable end, he continues, preserves and governs the world. For his pleasure they now are, as well as originally were created. All that God says, and all that he does, have one uniform and glorious object in view. And his government is as true a picture of his character, as his moral law, which is frequently and justly stiled a transcript of the divine perfections. Accordingly, we may forever expect to see his mind written, and his character as indubitably expressed, in what he does, as in what he says-in the government which he exercises, as in the law which he has given. For, with the same uniform design he creates, gives law, and administers government:

THE same glorious design which is expressed in creation, will be invariably expressed in preservation : For, in strictness of speech, preservation is no more than creation continued. What gave birth to the existence of creatures, will direct in the government over them. And should we entertain a thought that God's moral government will not be eternally administered in such a manner as to express, to the best advantage, his true character; we must at once admit, either that

he has changed his original scheme, or that the government of so vast and complicated a system is become too unwieldy for its great and original Creator: Either of which suppositions is atheistical and absurd.

2. FROM the preceding observations it will follow that the good of the creature, in itself considered, was not the chief and principal end of creation. However closely a manifestation of the divine perfection and the good of the creature may be connected together: they are still capable of being viewed as distinct objects, in many respects infinitely diverse from each other. Though it be readily granted that God's ends are answered in the good of the creature; nevertheless, the designs and purposes of God, and that wherein these purposes and designs are accomplished, are as perfectly two, as any different objects whatever. A parent's whole pleasure may be in the good of the child: nevertheless, the parent's pleasure and the child's good, are two objects, capable of entirely distinct and separate consideration. And however closely they may be connected together, the very supposition of their connection implies that they are two; and therefore, capable of being separately considered. So, however closely the glory of God, or a manifestation of his true and proper character, and the good of the creature, may be connected together; the objects are, nevertheless, in nature really two; and entirely capable of distinct consideration. And, if in nature two, one may have a primary and original influence in the divine works, rather than the other. But, the more important one, or that in which there is the greatest degree of weight, excellency, and worth, every thing concurs to prove would indeed be the object of chief consideration. As much more beauty and worth, therefore, as there are in the real exercises and displays of the divine perfections and character, than in the created fruits of

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them in creatures; (however close and inseparable the connection may be between these different objects) so much more is the former an original and chief end of God in creation, than the latter.

3. It follows, from what has been said, that God will take effectual care, that in all his administration, the majesty, the superior dignity of his own infinitely excellent character, shall be fully and perfectly preserved. Since God made the world for the sake of displaying his own true character, we may rest assured that he will take effectual care that the glory and dignity of it be effectually preserved in the view of all his creatures. Nothing will ever take place in the divine government that will have a tendency finally to sink the character of God, in the view of his creatures : But, on the other hand, in his progressive administration, it will continually rise higher and higher, appear more and more respectable, and be clothed with greater majesty and glory. Every part of the divine conduct, will certainly be such as to demand the highest veneration and esteem, and tend in the view of all intelligencies, to increase that infinite distance which really subsists between him and all created beings.

No part of the divine conduct will ever be such as naturally tends to represent in diminutive light, his hatred of all opposition to the good for which he made the world, or his abhorrence of rebellion and wickedness. For this would not exhibit his true character, but the reverse; this would not correspond with his oracles, his verbal declarations, but contradict them. We may therefore certainly conclude, on the other hand, that in God's progressive dealings with his creas tures, that transcendantly excellent and glorious dispo sition of the divine Mind, whereby he holds all moral evil in the greatest possible abhorrence, will be continually appearing in more lively and glowing colours.