2. God is Being, that is, for himself; as he is his own first Cause, so he is his own last end; as he is wholly from himself, so he is wholly for himself. All other Beings are not for themselves, but for another. ⟨p. 19⟩All things were created by him and for him, Coloss. 1.16. Since all are from God, it is but reason that all should be for God: The Rivers that run from the Sea, return to the Sea again, owning and acknowledging their Original, Eccles. 1.7. Good Men are for God. None of us liveth to himself, or dyeth to himself; but whether we live, we live unto the Lord; and whether we dye, we dye unto the Lord; and whether we live or dye, we are the Lords, Rom. 14.7. Good Angels are for God, for his glory, Isa. 6.3. Evil Men, evil Angels are for God, though not in their intentions and purposes, yet in his intention, and by his wise powerful Government of them, and their practices; Prov. 16.4. The Lord made all things for himself, even the Wicked for the day of Slaughter. Good Beings are for him intentionally, and evil Beings are for him eventually. Nay, all Beings are for him: Of him, and through him, and for him are all things, Rom. 11.36. But God is altogether for himself, as his highest end, and not for any others. He is his own end, as well as his own beginning; who never had a beginning, nor shall ever have an end, Revel. 1.8. As all God doth is for himself, Revel. 4.11. Thou hast created ⟨p. 20⟩all things, and for thy pleasure they are and were created. So all God is is for himself: He is infinite, wise, almighty, everlasting, unchangeable, holy, righteous, faithful Being, is for himself. It is the profaneness of some Men to be somewhat for God; more for the World, and most of all for their carnal selves: But it is the perfection of God, to be somewhat for the World in general; more for his Elect in special, and most of all for Himself; Nay, in all that he is for the World, or his Elect; he is still most for himself. It is the excellency and purity of Saints and Angels to be what they are, and to do what they do for God, to make him who is the efficient, the final Cause of their Beings and Actions. But 'tis the excellency and purity of God, to be what he is, and to do what he doth for himself: He who is his own happiness, must be his own end.
2. God is Being, that is, for himself; as he is his own first Cause, so he is his own last end; as he is wholly from himself, so he is wholly for himself. All other Beings are not for themselves, but for another. ⟨p. 19⟩All things were created by him and for him, Coloss. 1.16. Since all are from God, it is but reason that all should be for God: The Rivers that run from the Sea, return to the Sea again, owning and acknowledging their Original, Eccles. 1.7. Good Men are for God. None of us liveth to himself, or dyeth to himself; but whether we live, we live unto the Lord; and whether we dye, we dye unto the Lord; and whether we live or dye, we are the Lords, Rom. 14.7. Good Angels are for God, for his glory, Isa. 6.3. Evil Men, evil Angels are for God, though not in their intentions and purposes, yet in his intention, and by his wise powerful Government of them, and their practices; Prov. 16.4. The Lord made all things for himself, even the Wicked for the day of Slaughter. Good Beings are for him intentionally, and evil Beings are for him eventually. Nay, all Beings are for him: Of him, and through him, and for him are all things, Rom. 11.36. But God is altogether for himself, as his highest end, and not for any others. He is his own end, as well as his own beginning; who never had a beginning, nor shall ever have an end, Revel. 1.8. As all God doth is for himself, Revel. 4.11. Thou hast created ⟨p. 20⟩all things, and for thy pleasure they are and were created. So all God is is for himself: He is infinite, wise, almighty, everlasting, unchangeable, holy, righteous, faithful Being, is for himself. It is the prophaneness of some Men to be somewhat for God; more for the World, and most of all for their carnal selves: But it is the perfection of God, to be somewhat for the World in general; more for his Elect in special, and most of all for Himself; Nay, in all that he is for the World, or his Elect; he is still most for himself. It is the excellency and purity of Saints and Angels to be what they are, and to do what they do for God, to make him who is the efficient, the final Cause of their Beings and Actions. But 'tis the excellency and purity of God, to be what he is, and to do what he doth for himself: He who is his own happiness, must be his own end.
