B. 1. I suppose that Intendere finem is spoken of God only in a transcendent sense, and not at all as it is of man. And, 2. I suppose that Gods Being hath no Beginning or End, nor any thing in him. 3. I suppose that Gods Free-will, by communication of Essence, and of Perfections, is the Original free Cause of all things. He necessarily is what he is: but he freely made what he made. 4. Therefore I suppose that the same Will which is the Beginning of all, is the End of all: So that Gods Will as efficient is the Beginning, and Gods Will as fulfilled and pleased is the end of all his Works. 5. This may be called finis Dei improperly after the manner of men, but tolerably and with the least impropriety, and such as we must use. 6. This is more properly the commanded and appointed end of the Intellectual Creature, and analogically the end that all things tend to. 7. God is never without his end: For his Will is ever fulfilled and pleased; For pro hic & nunc he willeth nothing but what is. 8. But there are degrees of Perfection in Gods Works, and ⟨p. 43⟩the narrow Creature hath lower ends besides the Ultimate, inseparable from it. And so man must intend his own felicity, and above that the perfection of the Universe, and above that the complacency of Gods Will. 9. And because all the parts are to contribute to the perfection of the whole, and so all the parts of the means do make up one perfect Universe, in the state of Glory, and there and then the whole world shall bear the liveliest impress of the Divine Perfections, this Impress or objective Splendour and Image of God, together with the active Vision, Love and Praise of the glorified (which is part of the said Image or Impress) is called Gods Glory: which shineth in part in every part, and perfectly in the whole perfected world. 10. So that in a word, the perfection of the Universe being the medium completed, is called Gods End in the lower material notion: And the fulfilling and pleasing of his Will in the perfected world, is called his End in the formal and higher notion. And we can say no more of Gods Veil finem.
B. 1. I suppose that Intendere finem is spoken of God only in a transcendent sense, and not at all as it is of man. And, 2. I suppose that Gods Being hath no Beginning or End, nor any thing in him. 3. I suppose that Gods Free-will, by communication of Essence, and of Perfections, is the Original free Cause of all things. He necessarily is what he is: but he freely made what he made. 4. Therefore I suppose that the same Will which is the Beginning of all, is the End of all: So that Gods Will as efficient is the Beginning, and Gods Will as fulfilled and pleased is the end of all his Works. 5. This may be called finis Dei improperly after the manner of men, but tollerably and with the least impropriety, and such as we must use. 6. This is more properly the commanded and appointed end of the Intellectual Creature, and analogically the end that all things tend to. 7. God is never without his end: For his Will is ever fulfilled and pleased; For pro hic & nunc he willeth nothing but what is. 8. But there are degrees of Perfection in Gods Works, and ⟨p. 43⟩the narrow Creature hath lower ends besides the Ultimate, inseparable from it. And so man must intend his own felicity, and above that the perfection of the Universe, and above that the complacency of Gods Will. 9. And because all the parts are to contribute to the perfection of the whole, and so all the parts of the means do make up one perfect Universe, in the state of Glory, and there and then the whole world shall bear the liveliest impress of the Divine Perfections, this Impress or objective Splendor and Image of God, together with the active Vision, Love and Praise of the glorified (which is part of the said Image or Impress) is called Gods Glory: which shineth in part in every part, and perfectly in the whole perfected world. 10. So that in a word, the perfection of the Universe being the medium compleated, is called Gods End in the lower material notion: And the fulfilling and pleasing of his Will in the perfected world, is called his End in the formal and higher notion. And we can say no more of Gods Velle finem.
