as under the government of God all sin, past or present, does se- cure a greater amount of hapfiiness than would otherwise be possi- ble, there is really no sin in the universe. (3.) This is generalized into the principle that it is right to do evil that good may come. This is the principle on which God acts, according to this theory, and it is the principle on which men are entitled and bound to act ; and on which in point of fact they do act. The question which on every occasion their doctrine presents for decision is necessarily. What will be the consequence of a certain act or course of conduct ? Will it promote happiness or the reverse ? and the answer decides the course to be pursued. The Jesuits have worked out this theory into a science, and are enabled to determine before- hand when murder, perjury, and blasphemy become virtues. As this doctrine revolts the moral sense, its adoption is necessarily degrading. Few principles, therefore, have been so productive of false doctrine and immorality as the principle that all virtue con- sists in benevolence, that happiness is the highest good, and that whatever promotes happiness is right.
The Scriptural Doctrine as to the Design of Creation. It is obviously in vain for man to attempt to determine the design of the creation from the nature of God's works and from the course of his providence. That would require a knowledge of the whole universe and of its history to its consummation. The only satisfactory method of determining the question is by appealing to the Scriptures. There it is explicitly taught that the glory of God, the manifestation of his perfections, is the last end oFaTl his works. This is, (17) Tli¥liigTTest possible end. The knowledge of God is eternal life. It is the source of all holiness and all blessedness to rational creatures. (2.) This in the Bible' is declared to be the end of the universe as a whole ; of the external world or works of nature ; of the plan of redemption ; of the whole course of history ; of the mode in which God administers his providence and dispenses his grace ; and of particular events, such as the choice of the Israel- ites and all the dealings of God. with them as a nation. It is the end which all rational creatures are coinmanded to keep constantly in view ; and it comprehends and secures all other right ends. The common objection, that this doctrine represents God as self-seeking, has already been answered. God, as infinitely wise and good, seeks the highest end ; and as all creatures are as the dust of the balance compared to Him, it follows that his glory is an infinitely higher end than anything that concerns them exclusively. For a creature
568 PART I. — THEOLOGY. [Ch. X. ~ Creation.
to seek liis own gloiy or happiness in preference to that of God, is folly and sin, because he is utterly insignificant. He prefers a trifle to what is of infinite importance. He sacrifices, or endeavours to sacrifice, an end which involves the highest excellence of all crea- tures, to his own advantage. He serves the creature more than the Creator. He prefers himself to God. Many theologians endeavour to combine these different views as to the design of the creation. They say that the highest end is the glory of God, and the subor- dinate end the good of his creatures. Or, they say that the two are the same. God purposes to glorify Himself in the happiness of his creatures ; or to promote the happiness of his creatures as a means of manifesting his glory. But this is only to confuse and confound the matter. The end is one thing ; the consequences another. The end is the glory of God ; the consequences of the ■ attainment of that end are undoubtedly the highest good (not 'necessarily the greatest amount of happiness), and that highest ■good may include much sin and much misery so far as individuals ,are concerned. But the highest good is that God should be known.
§ 6. The Mosaic Account of the Creation. There are three methods of interpreting this portion of the Bible. (1.) The historical. (2.) The allegorical. (3.) The mythical. The first assumes it to be a veritable history. The second has two forms. Many of the Fathers who allegorized the whole of the Old Testament without denying its historical verity, allegorized in like manner the history of the creation. That is, they sought for a hidden moral or spiritual sense under all historical facts. Others regarded it as purely an allegory without any historical basis, any more than the parables of our Lord. The mythical theory, as the name imports, regards the record of the creation as a mere fable, or fabulous cosmogony, designed to express a theory as to the origin of the universe, of man, and of evil, of no more value than the similar cosmogonies which are found in the early literature of all nations. In favour of the historical character of the record are the following considerations, — (I.) It pvirports to be a veritable history. (2.) It is the appropriate and necessary introduction or an acknowledged history. (3.) It is referred to and quoted in other parts of the Bible as the true account of the creation of the world ; especially in the fourth commandment, where, as well as 'in other parts of Scripture, it is made the foundation of, the institution of the Sabbath. (4.) The facts here recorded, including 'as they do the creation and probation of man, lie at the foundation