An end of doctrinal controversies which have lately troubled the churches

§. 9. If we may not say that God is his ow• End (for every End hath a Means, and there is no Means to God's Beings or Perfections) then he is not properly said to have any End. For nothing but Himself can properly be his End.

§. 10. Yet when by an End we mean but improperly the ultimate Effect, and not any thing which to God is Causa agendi; and so declare that we take the words End and Intention equivocally as to God and Man, the phrase may be used: And in that sense we must say that God's will as Efficient being the Beginning of all things, God's will as fulfilled and pleased is the End of all; which yet signifieth not any diversity or change in God; for his Will is always fulfilled, though not always by ⟨p. 39⟩the same means: And the fulfilling of his will must •e our ultimate proper End.

§. 10. Yet when by an End we mean but improperly the ultimate Effect, and not any thing which to God is Causa agendi; and so declare that we take the words End and Intention equivocally as to God and Man, the phrase may be used: And in that sence we must say that God's will as Efficient being the Beginning of all things, God's will as fulfilled and pleased is the End of all; which yet signifieth not any diversity or change in God; for his Will is always fulfilled, though not always by ⟨p. 39⟩the same means: And the fulfilling of his will must •e our ultimate proper End.

§. 11. And because that the excellency of God's works is his own Image or Glory shining in them, and the Perfection of the whole Universe most fully containeth that Glory, therefore we may say that God's Glory is his End, and that as it is found in the perfection of the Universe, of which the Glorified Church is an eminent part.