Two Dissertations Concerning the the World and Virtue, Dissertation 1 · Chapter 2 · Sect 3
SECT. III.
PArticular texts of ſcripture, that ſhew that God's glory is an ultimate end of the creation.
WHAT God ſays in Iſai. 48. 11. naturally leads us to ſuppoſe, that the way in which God makes himſelf his end in his work or works which he does for his own ſake, is in making his glory his end. "For my own ſake, even for my own ſake will I do it. For how ſhould my name be polluted: and I will not give my glory to another". Which is as much as to ſay, I will obtain my end, I will not forego my glory: another ſhall not take this prize from me. 'Tis pretty evident here, that God's name and his glory, which ſeems to intend the ſame thing (as ſhall be obſerved more particularly afterwards) are ſpoken of as his laſt end in the great work mentioned, not as an inferior ſubordinate end, ſubſervient to the intereſt of others. The words are emphatical. The emphaſis and repetition conſtrain us to underſtand that what God does, is ultimately for his own ſake: "For my own ſake, even for my own ſake will I do it."
So the words of the apoſtle, in Rom. 11. 36. naturally lead us to ſuppoſe that the way in which all things are to God, is in being for his glory. "For of him, and through him, and to him are all things. to whom be glory forever and ever. Amen". In the preceeding context the apoſtle obſerves the marvellous diſpoſals of divine wiſdom, for cauſing all things to be to him in their final iſſue and reſult, as they are from him at firſt, & governed by him. His diſcourſe ſhews how God contrived and brought this to paſs in his diſpoſition of things, viz. by ſetting up the kingdom of Chriſt in the world; leaving the jews, and calling the gentiles; and in what he would hereafter do in bringing in the jews with the fulneſs of the gentiles; with the circumſtances of theſe wonderful works, ſo as greatly to ſhew his juſtice and his goodneſs, magnify his grace, and manifeſt the ſovereignty and freeneſs of it, and the abſolute dependence of all on him—And then in the four laſt verſes, breaks out into a moſt pathetic rapturous exclamation, expreſſing his great admiration of the depth of divine wiſdom in the ſteps he takes for the attaining his end, and cauſing all things to be to him: and finally, he expreſſes a joyful conſent to God's excellent deſign in all to glorify himſelf, in ſaying, "to him be glory forever"; as much as to ſay, as all things are ſo wonderfully ordered for his glory, ſo let him have the glory of all, forevermore.
2. THE glory of God is ſpoken of in holy ſcripture as the laſt end for which that part of the moral world that are good were made. Thus in Iſai. 43. 6, 7. "I will ſay to the north give up, and to the ſouth keep not back, bring my ſons from far, and my daughters from the ends of the earth, even every one that is called by my name; for I have created him for my glory, I have formed him, yea I have made him". Iſai. 60. 21. "Thy people alſo ſhall be all righteous. They ſhall inherit the land forever, the branch of my planting, the work of my hand, that I may be glorified". chap. 61. 3. "That they may be called trees of righteouſneſs, the planting of the Lord, that he might be glorified".
IN theſe places we ſee that the glory of God is ſpoken of as the end of God's ſaints, the end for which he makes them, i. e. either gives them being, or gives them a being as ſaints, or both. It is ſaid that God has made and formed them to be his ſons and daughters, for his own glory: That they are trees of his planting, the work of his hands, as trees of righteouſneſs, that he might be glorified.—And if we conſider the words, eſpecially as taken with the context in each of the places, it will appear quite unnatural, to ſuppoſe that God's glory is here ſpoken of only as an end inferiour and ſubordinate to the happineſs of God's people; or as a prediction that God would create, form and plant them that he might be glorified, that ſo God's people might be happy. On the contrary, if we take the places with the context, they will appear rather as promiſes of making God's people happy, that God therein might be glorified. So is that in the 43d chap. as we ſhall ſee plainly, if we take the whole that is ſaid from the beginning of the chapter. 'Tis wholly a promiſe of a future, great and wonderful work of God's power and grace, delivering his people from all miſery, and making them exceeding happy; and then the end of all, or the ſum of God's deſign in all, is declared to be God's own glory. "I have redeemed thee, I have called thee by thy name, thou art mine.—I will be with thee.—When thou walkeſt thro' the fire, thou ſhalt not be burnt, nor the flame kindle upon thee,—thou art precious and honorable in my ſight. I will give men for thee, and people for thy life. Fear not, I am with thee.—I will bring my ſons from far, and my daughters from the ends of the earth; every one that is called by my name: for I have created him for my glory."
So it plainly is chap. 60. ver. 21. the whole chapter is made up of nothing but promiſes of future, exceeding happineſs to God's church. But for brevity's ſake, let us take only the two preceeding verſes. "The ſun ſhall be no more thy light by day, neither for brightneſs ſhall the moon give light unto thee: but the Lord ſhall be unto thee an everlaſting light, and thy God thy glory. Thy ſun ſhall no more go down, neither ſhall thy moon withdraw itſelf: for the Lord ſhall be thine everlaſting light, and the days of thy mourning ſhall be ended. Thy people alſo ſhall be all righteous; they ſhall inherit the land forever, the branch of my planting, the work of my hands," and then the end of all is added, "that I might be glorified." All the preceeding promiſes are plainly mentioned as ſo many parts or conſtituents of the great and exceeding happineſs of God's people; and God's glory is mentioned rather as God's end, or the ſum of his deſign in this happineſs, than this happineſs as the end of this glory. Juſt in like manner is the promiſe in the third verſe of the next chapter. To appoint to them that mourn in Zion, to give to them beauty for aſhes, the oil of joy for mourning, the garment of praiſe for the ſpirit of heavineſs, that they might be called trees of righteouſneſs, the planting of the Lord, that he might be glorified". The work of God promiſed to be effected, is plainly an accompliſhment of the joy, gladneſs and happineſs of God's people, inſtead of their mourning and ſorrow; and the end in which the work iſſues, or that in which God's deſign in this work is obtained and ſummed up, is his glory. This proves by the ſeventh poſition, that God's glory is the end of the creation.
THE ſame thing may be argued from Jer 13. 11. "For as a girdle cleaveth to the loins of a man, ſo have I cauſed to cleave unto me the whole houſe of Iſrael, and the whole houſe of Judah, ſaith the Lord: that they might be unto me for a people, and for a name, and for a praiſe, and for a glory: but they would not hear". That is, God ſought to make them to be his own holy people; or, as the apoſtle expreſſes it, his peculiar people, zealous of good works; that ſo they might be a glory to him, as girdles were uſed in thoſe days for ornament and beauty, and as badges of dignity and honor.*See ver. 9. and alſo Iſai. 3. 24, and 22. 21, and 23. 10. 2 Sam. 18. 11. Exod. 28. 8. Which is agreeable to the places obſerved before, that ſpeak of the church as the glory of Chriſt.
Now when God ſpeaks of himſelf, as ſeeking a peculiar and holy people for himſelf, to be for his glory and honor, … a man that ſeeks an ornament and badge of honor for his glory, 'tis not natural to underſtand it meerly of a ſubordinate end, as tho' God had no reſpect to himſelf in it; but only the good of others. If ſo, the compariſon would not be natural; for men are commonly wont to ſeek their own glory and honor in adorning themſelves, and dignifying themſelves with badges of honor, out of reſpect to themſelves.
THE ſame doctrine ſeems to be taught, Eph. 44. 23. "Having predeſtinated us to the adoption of children, by Jeſus Chriſt, unto himſelf, according to the good pleaſure of his will, to the praiſe of the glory of his grace".
THE ſame may be argued from Iſai. 44. 23. "For the Lord hath redeemed Jacob, he hath glorified himſelf in Iſrael". And chap. 49. 3. "Thou art my ſervant Jacob, in whom I will be glorified". Joh. 17. 10. "And all mine are thine, and thine are mine, and I am glorified in them". 2 Theſ. 1. 10. "When he ſhall come to be glorified in his ſaints". ver. 11. 12. "Wherefore alſo we pray always for you, that our God would count you worthy of his calling, and fulfill all the good pleaſure of his goodneſs, and the work of faith with power: that the name of our Lord Jeſus may be glorified in you, and ye in him, according to the grace of God and our Lord Jeſus Chriſt".
3. THE ſcripture ſpeaks from time to time, of God's glory, as tho' it were his ultimate end of the goodneſs of the moral part of the creation; and that end, in a reſpect and relation to which chiefly it is, that the value or worth of their virtue conſiſts. As in Phil. 1. 10. 11. "That ye may approve things that are excellent, that ye may be ſincere, and without offence till the day of Chriſt: being filled with the fruits of righteouſneſs, which are by Jeſus Chriſt, unto the glory and praiſe of God." Here the apoſtle ſhews how the fruits of righteouſneſs in them are valuable and how they anſwer their end. viz. in being "by Jeſus Chriſt to the praiſe and glory of God." Joh. 15. 8. "Herein is my father glorified, that ye bear much fruit." Signifying that by this means it is, that the great end of religion is to be anſwered. And in 1 Pet. 4. 11. the apoſtle directs the chriſtians to regulate all their religious performances, with reference to that one end. "If any man ſpeak, let him ſpeak as the oracles of God: if any man miniſter, let him do it as of the ability which God giveth, that God in all things may be glorified; to whom be praiſe and dominion forever and ever, amen." And, from time to time, embracing and practiſing true religion, and repenting of ſin, and turning to holineſs, is expreſſed by glorifying God, as tho' that were the ſum and end of the whole matter. Rev. 11. 13. "And in the earthquake were ſlain of men ſeven thouſand; and the remnant were affrighted, and gave glory to the God of heaven." So, Rev. 14. 6, 7. "And I ſaw another angel fly in the midſt of heaven, having the everlaſting goſpel to preach to them that dwell on the earth;—ſaying with a loud voice, Fear God, and give glory to him." As tho' this were the ſum and end of that virtue and religion, which was the grand deſign of preaching the goſpel every where thro' the world. Rev. 16. 9.—"And repented not, to give him glory." Which is as much as to ſay, they did not forſake their ſins and turn to true religion, that God might receive that which is the great end he ſeeks, in the religion he requires of men. See to the ſame purpoſe, Pſal. 22. 21,—23. Iſai. 66. 19. 24. 15. 25. 3. Jer. 13. 15, 16. Dan. 5. 23. Rom. 15. 5, 6.
AND as the exerciſe of true religion and virtue in chriſtians is ſummarily expreſſed by their glorifying God; ſo when the good influence of this on others, as bringing them by the example to turn to the ways and practice of true goodneſs, is ſpoken of, it is expreſſed in the ſame manner. Matt. 5. 16. "Let your light …o ſhine before men, that others ſeeing your good works, may glorify your father which is in heaven." 1 Pet. 2. 12. "Having your converſation honeſt among the gentiles, that whereas they ſpeak evil againſt you as evil-doers, they may by your good works which they behold, glorify God in the day of viſitation."
THAT the ultimate end of moral goodneſs, or righteouſneſs is anſwer'd in God's glory being attain'd, is ſuppoſed in the objection which the apoſtle makes, or ſuppoſes ſome will make, in Rom. 3. 7. "For if the truth of God hath more abounded thro' my lie unto his glory, why am I judged as a ſinner?" i. e. ſeeing the great end of righteouſneſs is anſwer'd by my ſin, in God's being glorified, why is my ſin condemned and puniſhed: and why is not my vice equivalent to virtue?
AND the glory of God is ſpoken of as that wherein conſiſts the value and end of particular graces. As of faith, Rom. 4. 20. "He ſtaggered not at the promiſe of God thro' unbelief; but was ſtrong in faith, giving glory to God." Phil. 2. 11. "That every tongue ſhould confeſs that Jeſus is the Lord, to the glory of God the father." Of repentance. Joſh. 6. 19. "Give I pray thee glory, to the Lord God of Iſrael, and make confeſſion unto him." Of charity. 2 Cor. 8. 19.—"With this grace, which is adminiſtred by us, to the glory of the ſame Lord, and declaration of your ready mind." Thankſgiving and praiſe. Luk. 7. 18. "There are not found that returned to give glory to God, ſave this ſtranger." Pſal. 50. 23. "Whoſo offereth praiſe glorifieth me, and to him that ordereth his converſ… aright, will I ſhew the ſalvation of God." Concern… which laſt place may be obſerv'd;—God here ſeems to ſay this to ſuch as abounded in their ſacrifices and outward ceremonies of religion, as taking it for granted, and as what they knew already, and ſuppoſed in their religious performances, that the end of all religion was to glorify God. They ſuppoſed they did this in the beſt manner, in offering a multitude of ſacrifices (ſee the preceeding part of the pſalm.) But here God corrects this miſtake, and informs that this grand end of religion is not attain'd this way, but in offering the more ſpiritual ſacrifices of praiſe and a holy converſation.
IN fine, the words of the apoſtle in 1 Cor. 6. 20. are worthy of particular notice. "Ye are not your own; for ye are bought with a price: therefore glorify God in your body and in your ſpirit, which are his." Here not only is glorifying God ſpoken of, as what ſummarily comprehends the end of that religion and ſervice of God, which is the end of Chriſt's redeeming us: but here I would further remark this.—That the apoſtle in this place urges, that inasmuch as we are not our own, but bought for God, that we might be his; therefore we ought not to act as if we were our own, but as God's; and ſhould not uſe the members of our bodies, or faculties of our ſouls for ourſelves, as making ourſelves our end, but for God, as making him our end. And he expreſſes the way in which we are to make God our end, viz. in making his glory our end. "Therefore glorify God in your body and in your ſpirit, which are his." Here it can't be pretended, that though chriſtians are indeed required to make God's glory their end; yet it is but as a ſubordinate end, as ſubſervient to their own happineſs, as a higher end; for then in acting chiefly and ultimately for their ownſelves, they would uſe themſelves more as their own, than as God's; which is directly contrary to the deſign of the apoſtle's exhortation, and the argument he is upon; which is, that we ſhould give ourſelves, as it were, away from ourſelves to God, and uſe ourſelves as his, and not our own, acting for his ſake, and not our own ſakes. Thus it is evident by poſ. 9. that the glory of God is the laſt end for which he created the world.
4. THERE are ſome things in the word of God, that lead us to ſuppoſe that it requires of men, that they ſhould deſire and ſeek God's glory, as their higheſt and laſt end in what they do. As particularly the paſſage laſt mentioned. This appears from what has been juſt now obſerv'd upon it. The ſame may be argued from 1 Cor. 10. 30. "Whether therefore ye eat or drink, or whatſoever ye do, do all to the glory of God." And 1 Pet. 4. 11.—"That God in all things may be glorified." Which was mentioned before. And it may be argued that Chriſt requires his followers ſhould deſire and ſeek God's glory in the firſt place, and above all things elſe, from that prayer which he gave his diſciples, as the pattern and rule for the direction of his followers in their prayers. The firſt petition of which is, "Hallowed be thy name." Which in ſcripture language is the ſame with, glorified be thy name; as is manifeſt from Lev. 10. 3. Ezek. 28. 22. and many other places. Now our laſt and higheſt end is doubtleſs what ſhould be firſt in our deſires, and conſequently firſt in our prayers: and therefore we may argue, that ſince Chriſt directs that God's glory ſhould be firſt in our prayers, that therefore this is our laſt end. This is further confirmed by the concluſion of the Lord's prayer, "For thine is the kingdom, the power and glory." Which, as it ſtands in connection with the reſt of the prayer, implies that we deſire and ask all theſe things, which are mentioned in each petition, with a ſubordination, and in ſubſervience to the dominion and glory of God; in which all our deſires ultimately terminate, as their laſt end. God's glory and dominion are the two firſt things mentioned in the prayer, and are the ſubject of the firſt half of the prayer; and they are the two laſt things mentioned in the ſame prayer, in it's concluſion: and God's glory is the alpha and omega in the prayer. From theſe things we may argue, according to poſ. 8. that God's glory is the laſt end of the creation.
5. THE glory of God appears, by the account given in the word of God, to be that end or event, in the earneſt deſires of which, and in their delight in which, the beſt part of the moral world, and when in their beſt frames, do moſt naturally expreſs the direct tendency of the ſpirit of true goodneſs, and give vent to the virtuous and pious affections of their heart, and do moſt properly and directly teſtify their ſupream reſpect to their creator. This is the way in which the holy apoſtles, from time to time, gave vent to the ardent exerciſes of their piety, and expreſſed and breathed forth their regard to the ſupream being. Rom. 11. 36. "To whom be glory forever and ever, amen". Chap. 16. 27. "To God only wiſe, be glory, thro' Jeſus Chriſt, forever, amen". Gal. 1. 4, 5. "Who gave himſelf for our ſins, that he might deliver us from this preſent evil world, according to the will of God and our father, to whom be glory forever and ever, amen". 2 Tim. 4. 18. "And the Lord ſhall deliver me from every evil work, and will preſerve me to his heavenly kingdom: to whom be glory forever and ever, amen". Eph. 3. 21. "Unto him be glory in the church, by Chriſt Jeſus throughout all ages, world without end". Heb. 13. 21.—"Through Jeſus Chriſt, to whom be glory forever and ever, amen". Phil 4. 20. "Now unto God and our father, be glory forever and ever, amen". 2 Pet. 3. 18. "To him be glory both now and forever, amen". Jude 25. "To the only wiſe God our ſaviour, be glory and majeſty, dominion and power, both now and ever, amen". Rev. 1. 5, 6. "Unto him that loved us &c—to him be glory and dominion forever and ever, amen". It was in this way that holy David, the ſweet pſalmiſt of Iſrael, vented the ardent tendencies and deſires of his pious heart. 1 Chron. 16. 28, 29. "Give unto the LORD ye kindreds of the people, give unto the LORD glory and ſtrength: give unto the LORD the glory due unto his name". We have much the ſame expreſſions again, Pſal. 29. 1, 2. and 69. 7, 8. See alſo, Pſal. 57. 5. 72. 18, 19. 115. 1. So the whole church of God, thro' all parts of the earth. Iſai. 42. 10, 11, 12. In like manner the ſaints and angels in heaven expreſs the piety of their hearts. Rev. 4. 9, 11. and 5. 11, 12, 13, 14. and 7. 12. This is the event that the hearts of the ſeraphim eſpecially exult in, as appears by Iſai. 6, 2, 3. "Above it ſtood the ſeraphim.—And one cried unto another and ſaid, Holy, holy, holy is the LORD of hoſts, the whole earth is full of his glory". So at the birth of Chriſt, Luk. 2. 14. "Glory to God in the higheſt, &c.
IT is manifeſt that theſe holy perſons in earth and heaven, in thus expreſſing their deſires of the glory of God, have reſpect to it, not meerly as a ſubordinate end, or meerly for the ſake of ſomething elſe; but as that which they look upon in itſelf valuable, and in the higheſt degree ſo. It would be abſurd to ſay, that in theſe ardent exclamations, they are only giving vent to their vehement benevolence to their fellow-creatures, and expreſſing their earneſt deſires that God might be glorified, that ſo his ſubjects may be made happy by the means. It is evident 'tis not ſo much love, either to themſelves, or fellow-creatures, which they expreſs, as their exalted and ſupream regard to the moſt high and infinitely glorious Being. When the church ſays, "Not unto us, not unto us, O Jehovah, but to thy name give glory", it would be abſurd to ſay, that ſhe only deſires that God may have glory, as a neceſſary or convenient means of their own advancement and felicity. From theſe things it appears, by the eleventh poſition, that God's glory is the end of the creation.
6. THE ſcripture leads us to ſuppoſe, that Chriſt ſought God's glory, as his higheſt and laſt end. Joh. 7. 18. "He that ſpeaketh of himſelf, ſeeketh his own glory: but he that ſeeketh his glory that ſent him, the ſame is true, and no unrighteouſneſs is in him". When Chriſt ſays, he did not ſeek his own glory, we cannot reaſonably underſtand him, that he had no regard to his own glory, even the glory of the human nature; for the glory of that nature was part of the reward promiſed him, and of the joy ſet before him. But we muſt underſtand him, that this was not his ultimate aim; it was not the end that chiefly governed his conduct: and therefore when, in oppoſition to this, in the latter part of the ſentence, he ſays, "But he that ſeeketh his glory that ſent him, the ſame is true, &c." 'tis natural from the antitheſis to underſtand him, that this was his ultimate aim, his ſupream governing end. Joh. 12. 27, 28. "Now is my ſoul troubled, and what ſhall I ſay? Father, ſave me from this hour: But for this cauſe came I unto this hour. Father, glorify thy name". Chriſt was now going to Jeruſalem, and expected in a few days there to be crucified: and the proſpect of his laſt ſufferings, in this near approach, was very terrible to him. Under this diſtreſs of mind, in ſo terrible a view, he ſupports himſelf with a proſpect of what would be the conſequence of his ſufferings, viz. God's glory. Now, 'tis the end that ſupports the agent in any difficult work that he undertakes, and above all others, his ultimate and ſupream end. For this is above all others valuable in his eyes; and ſo, ſufficient to countervail the difficulty of the means. That is the end, which is in itſelf agreable and ſweet to him, which ultimately terminates his deſires, is the center of reſt and ſupport; and ſo muſt be the fountain and ſum of all the delight and comfort he has in his proſpects, with reſpect to his work. Now Chriſt has his ſoul ſtraitned and diſtreſſed with a view of that which was infinitely the moſt difficult part of his work, which was juſt at hand. Now certainly if his mind ſeeks ſupport in the conflict from a view of his end: it muſt moſt naturally repair to the higheſt end, which is the proper fountain of all ſupport in this caſe. We may well ſuppoſe, that when his ſoul conflicts with the appearance of the moſt extream difficulties, it would reſort for ſupport to the idea of his ſupream and ultimate end, the fountain of all the ſupport and comfort he has in the means, or the work. The ſame thing, viz. Chriſt's ſeeking the glory of God as his ultimate end, is manifeſt by what Chriſt ſays, when he comes yet nearer to the hour of his laſt ſufferings, in that remarkable prayer, the laſt he ever made with his diſciples, on the evening before his crucifixion; wherein he expreſſes the ſum of his aims and deſ…s. His firſt words are, "Father, the hour is come, glorify thy ſon, that thy ſon alſo may glorify thee". As this is his firſt requeſt, we may ſuppoſe it to be his ſupream requeſt and deſire, and what he ultimately aimed at in all. If we conſider what follows to the end, all the reſt that is ſaid in the prayer, ſeems to be but an amplification of this great requeſt.
ON the whole, I think it is pretty manifeſt, that Jeſus Chriſt ſought the glory of God as his higheſt and laſt end; and that therefore, by poſition twelfth, this was God's laſt end in the creation of the world.
7. 'TIS manifeſt from ſcripture, that God's glory is the laſt end of that great work of providence, the work of redemption by Jeſus Chriſt. This is manifeſt from what is juſt now obſerved, of its being the end ultimately …ought by Jeſus Chriſt the redeemer. And if we further conſider the texts mentioned in the proof of that, and take notice of the context, it will be very evident, that it was what Chriſt ſought as his laſt end, in that great work which he came into the world upon, viz. to procure redemption for his people. It is manifeſt that Chriſt profeſſes in Joh. 7. 18. that he did not ſeek his own glory in what he did, but the glory of him that ſent him. He means that he did not ſeek his own glory, but the glory of him that ſent him, in the work of his miniſtry; the work he performed, and which he came into the world to perform, and which his father ſent him to work out, which is the work of redemption. And with reſpect to that text, Joh. 12. 27, 28. it has been already obſerved, that Chriſt comforted himſelf in the view of the extreme difficulty of his work, which was the work of redemption, in the proſpect of that which he had reſpect to, and rejoiced in, as the higheſt, ultimate and moſt valuable excellent end of that work, which he ſet his heart moſt upon, and delighted moſt in. And in the anſwer that the father made him from heaven at that time, in the latter part of the ſame verſe, "I have both glorified it, and will glorify it again", the meaning plainly is, that God had glorified his name in what Chriſt had done, in the work he ſent him upon, and would glorify it again, and to a greater degree, in what he ſhould further do, and in the ſucceſs thereof. Chriſt ſhews that he underſtood it thus, in what he ſays upon it, when the people took notice of it, wondering at the voice; ſome ſaying, that it thundered, others, that an angel ſpake to him. Chriſt ſays, "This voice came not becauſe of me, but for your ſakes". And then he ſays (exulting in the proſpect of this glorious end and ſucceſs) "Now is the judgment of this world; now is the prince of this world caſt out, & I, if I be lift up from the earth, will draw all men unto me". In the ſucceſs of the ſame work of redemption, he places his own glory, as was obſerved before, in theſe words in the 23, and 24, verſes of the ſame chapter. "The hour is come, that the ſon of man ſhould be glorified. Verily, verily I ſay unto you, except a corn of wheat fall into the ground, it abideth alone; but if it die, it bringeth forth much fruit".
So it is manifeſt that when he ſeeks his own and his father's glory, in that prayer, Joh. 17. (which, it has been obſerved, he then ſeeks as his laſt end) he ſeeks it as the end of that great work he came into the world upon, which he is now about to finiſh in his death. What follows thro' the whole prayer, plainly ſhews this: and particularly the 4th. and 5th. verſes. "I have glorified thee on earth: I have finiſhed the work which thou gaveſt me to do. And now, O father, glorify thou me with thine own ſelf". Here 'tis pretty plain that declaring to his father, that he had glorified him on earth, and finiſhed the work God gave him to do, meant that he had finiſhed the work which God gave him to do for this end, viz. that he might be glorified. He had now finiſhed that foundation that he came into the world to lay for his glory. He had laid a foundation for his father's obtaining his will, and the utmoſt that he deſigned. By which it is manifeſt, that God's glory was the utmoſt of his deſign, or his ultimate end in this great work.
AND 'tis manifeſt by Joh. 13. 31, 32. that the glory of the father, and his own glory, are what Chriſt exulted in, in the proſpect of his approaching ſufferings, when Judas was gone out to betray him, as the end his heart was mainly ſet upon, and ſupreamly delighted in. "Therefore when he was gone out, Jeſus ſaid, Now is the ſon of man glorified, and God is glorified in him. If God be glorified in him, God ſhall alſo glorify him in himſelf, and ſhall ſtraitway glorify him".
THAT the glory of God is the higheſt and laſt end of the work of redemption, is confirmed by the ſong of the angels at Chriſt's birth. Luk. 2. 14. "Glory to God in the higheſt, and on earth, peace and good-will towards men". It muſt be ſuppoſed that they knew what was God's laſt end in ſending Chriſt into the world: and that in their rejoicing on the occaſion of his incarnation, their minds would be moſt taken up with, and would moſt rejoice in that which was moſt valuable and glorious in it; which muſt conſiſt in its relation to that which was its chief and ultimate end. And we may further ſuppoſe, that the thing which chiefly engaged their minds, as what was moſt glorious and joyful in the affair, is what would be firſt expreſſed in that ſong which was to expreſs the ſentiments of their minds, and exultation of their hearts.
THE glory of the father and the ſon is ſpoken of as the end of the work of redemption, in Phil. 2. 6,—11. very much in the ſame manner as in Joh. 12. 23, 28. and 13. 31, 32. and 17. 1, 4, 5. "Who being in the form of God,—made himſelf of no reputation, and took upon him the form of a ſervant, and was made in the likeneſs of men: and being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the croſs: wherefore God alſo hath highly exalted him, and given him a name, &c.—that at the name of Jeſus every knee ſhould bow,—and every tongue confeſs, that Jeſus is the Lord, TO THE GLORY OF GOD THE FATHER". So God's glory, o… the praiſe of his glory, is ſpoken of as the end of the work of redemption, in Eph 1. 3, &c. "Bleſſed be the God and father of our Lord Jeſus Chriſt, who hath bleſſed us with all ſpiritual bleſſings in heavenly places in Chriſt: according as he hath choſen us in him.—Having predeſtinated us to the adoption of children,—TO THE PRAISE OF THE GLORY OF HIS GRACE". And in the continuance of the ſame diſcourſe concerning the redemption of Chriſt, in follows in what the ſame chapter, God's glory is once and again mentioned as the great end of all. Several things belonging to that great redemption are mentioned in the following verſes: ſuch as God's great wiſdom in it, ver 8. The clearneſs of light granted thro' Chriſt, ver. 9. God's gathering together in one, all things in heaven and earth in Chriſt, ver. 10. God's giving the chriſtians that were firſt converted to the chriſtian faith from among the jews, an intereſt in this great redemption, ver. 11. Then the great end is added, ver. 12. "That we ſhould be TO THE PRAISE OF HIS GLORY, who firſt truſted in Chriſt". And then is mentioned the beſtowing of the ſame great ſalvation on the gentiles, in its beginning or firſt fruits in the world, and in the compleating it in another world, in the two next verſes. And then the ſame great end is added again. "In whom ye alſo truſted, after that ye heard the word of truth, the goſpel of your ſalvation: In whom alſo, after that ye believed, ye were ſealed with the holy ſpirit of promiſe, which is the earneſt of our inheritance, until the redemption of the purchaſed poſſeſſion, UNTO THE PRAISE OF HIS GLORY". The ſame thing is expreſs'd much in the ſame manner, in 2 Cor. 4. 14, 15—"He which raiſed up the Lord Jeſus, ſhall raiſe up us alſo by Jeſus, and ſhall preſent us with you. For all things are for your ſakes, that the abundance of grace might thro' the thankſgiving of many, redound TO THE GLORY OF GOD".
THE ſame is ſpoken of as the end of the work of redemption in the old-teſtament. Pſal. 79. 9. "Help us, O God of our ſalvation, for the glory of thy name; deliver us and purge away our ſins, for thy name's ſake". So in the prophecies of the redemption of Jeſus Chriſt. Iſai. 44. 23. "Sing, O ye heavens; for the LORD hath done it: ſhout, ye lower parts of the earth: break forth into ſinging, ye mountains, O foreſt, and every tree therein: for the LORD hath redeemed Jacob, and GLORIFIED HIMSELF in Iſrael." Thus the works of creation are called upon to rejoice at the attaining of the ſame end, by the redemption of God's people, that the angels rejoiced at, when Chriſt was born. See alſo chap. 48. 10, 11. and 49. 3.
THUS 'tis evident that the glory of God is the ultimate end of the work of redemption.—Which is the chief work of providence towards the moral world, as is abundantly manifeſt from ſcripture: the whole univerſe being put in ſubjection to Jeſus Chriſt; all heaven and earth, angels and men being ſubject to him, as executing this office: and put under him to that end, that all things may be order'd by him, in ſubſervience to the great deſigns of his redemption: all power, as he ſays, being given to him, in heaven and in earth, that he may give eternal life to as many as the father has given him: and he being exalted far above all principality and power, and might and dominion, and made head over all things to the church. The angels being put in ſubjection to him, that he may employ them all as miniſtring ſpirits, for the good of them that ſhall be the heirs of his ſalvation: and all things being ſo govern'd by their redeemer for them, that all things are theirs, whether things preſent or things to come: and all God's works of providence in the moral government of the world, which we have an account of in ſcripture hiſtory, or that are foretold in ſcripture prophecy, being evidently ſubordinate to the great purpoſes and ends of this great work. And beſides, the work of redemption is that work, by which good men are, as it were, created, or brought into being, as good men, or as reſtored to holineſs and happineſs. The work of redemption is a new creation, according to ſcripture repreſentation, whereby men are brought into a new exiſtence, or are made new creatures.
FROM theſe things it follows, according to the 5th, 6th, and 7th poſitions, that the glory of God is the laſt end of the creation of the world.
8. THE ſcripture leads us to ſuppoſe, that God's glory is his laſt end in his moral government of the world in general. This has been already ſhewn concerning ſeveral things that belong to God's moral government of the world. As particularly, in the work of redemption, the chief of all his diſpenſations, in his moral government of the world. And I have alſo obſerved it, with reſpect to the duty which God requires of the ſubjects of his moral government, in requiring them to ſeek his glory as their laſt end. And this is actually the laſt end of the moral goodneſs required of them; the end which gives their moral goodneſs its chief value. And alſo, that it is what that perſon which God has ſet at the head of the moral world, as its chief governor, even Jeſus Chriſt, ſeeks as his chief end. And it has been ſhewn, that it is the chief end for which that part of the moral world which are good, are made, or have their exiſtence as good. I now further obſerve, that this is the end of the eſtabliſhment of the publick worſhip and ordinances of God among mankind. Hag. 1. 8. "Go up to the mountain, and bring wood, and build the houſe; and I will take pleaſure in it, and I will BE GLORIFIED, ſaith the LORD." This is ſpoken of as the end of God's promiſes of rewards, and of their fulfilment. 2 Cor. 1. 20. "For all the promiſes of God in him are yea, and in him amen, TO THE GLORY OF GOD by us." And this is ſpoken of as the end of the execution of God's threatnings, in the puniſhment of ſin. Num. 14. 20, 21, 22, 23. "And the LORD ſaid, I have pardoned according to thy word. But as truly as I live, all the earth ſhall be filled with THE GLORY OF JEHOVAH. Becauſe all theſe men, &c—Surely they ſhall not ſee the land." The glory of Jehovah is evidently here ſpoken of, as that which he had regard to, as his higheſt and ultimate end; which therefore he could not fail of; but muſt take place every where, and in every caſe, through all parts of his dominion, whatever became of men. And whatever abatements might be made, as to judgments deſerved; and whatever changes might be made in the courſe of God's proceedings, from compaſſion to ſinners; yet the attaining of God's glory was an end, which being ultimate and ſupream, muſt in no caſe whatſoever give place. This is ſpoken of as the end of God's executing judgments on his enemies in this world. Exod. 14. 17, 18 "And I will get me honour (Ikhabhedha, I will be glorified) upon Pharoah, and upon all his hoſt, &c." Ezek. 28. 22 "Thus ſaith the Lord God, Behold I am againſt thee O Zion, and I WILL BE GLORIFIED in the midſt of thee: And they ſhall know that I am the Lord, when I ſhall have executed judgments in her, and ſhall be ſanctified in her." So Ezek. 39. 13. "Yea, all the people of the land ſhall bury them; and it ſhall be to them a renown, the day that I ſhall be glorified, ſaith the Lord God." And this is ſpoken of as the end, both of the executions of wrath, and in the glorious exerciſes of mercy, in the miſery and happineſs of another world. Rom. 9. 22, 23. "What if God willing to ſhew his wrath, and make his power known, endured with much long ſuffering, the veſſels of wrath fitted to deſtruction: and that he might make known the riches of his glory on the veſſels of mercy, which he had afore prepared unto glory". And this is ſpoken of as the end of the day of judgment, which is the time appointed for the higheſt exerciſes of God's authority as moral governor of the world; and is as it were, the day of the conſummation of God's moral government, with reſpect to all his ſubjects in heaven, earth and hell. 2 Theſ. 1. 9, 10. "Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power; when he ſhall come to be glorified in his ſaints, and to be admired in all them that believe". Then his glory ſhall be obtained, with reſpect both to ſaints and ſinners.
FROM theſe things it is manifeſt by the fourth poſition, that God's glory is the ultimate end of the creation of the world.
9. IT appears from what has been already obſerved, that the glory of God is ſpoken of in ſcripture as the laſt end of many of God's works: and it is plain that this thing is in fact the iſſue and reſult of the works of God's common providence, and of the creation of the world. Let us take God's glory in what ſenſe ſo ever, conſiſtent with its being ſomething brought to paſs, or a good attained by any work of God, certainly it is the conſequence of theſe works: and beſides it is expreſsly ſo ſpoken of in ſcripture. This is implied in the 1st. ver. of the 8th. pſalm, wherein are celebrated the works of creation; the heavens being the work of God's fingers; the moon and the ſtars being ordained by God; and God's making man a little lower than the angels, &c. The firſt verſe is, "O Lord, our Lord, how excellent is thy name in all the earth! who haſt ſet thy glory above the heavens", or upon the heavens. By name and glory, very much the ſame thing is intended here, as in many other places, as ſhall be particularly ſhewn afterwards. So the pſalm concludes as it began. "O Lord our Lord, how excellent is thy name in all the earth"! So in the 148th. pſalm, after a particular mention of moſt of the works of creation, enumerating them in order, the pſalmiſt ſays, ver. 13. "Let them praiſe the name of the Lord, for his name alone is excellent, his glory is above the earth and the heaven". And in in the 104th pſalm, after a very particular, orderly and magnificent repreſentation of God's works of creation and common providence, 'tis ſaid in the 31st ver. "The glory of the Lord ſhall endure forever: the Lord ſhall rejoice in his works". Here God's glory is ſpoken of, as the grand reſult, and bleſſed conſequence of all theſe works, which God values, and on account of which he rejoices in theſe works. And this is one thing doubtleſs implied in the ſong of the ſeraphim, Iſai. 6. 3. "Holy, holy, holy is the Lord of hoſts, the whole earth is full of his glory".
THE glory of God, in being the reſult and conſequence of thoſe works of providence that have been mention'd, is in fact the conſequence of the creation. The good attained in the uſe of a thing, made for uſe, is the reſult of the making of that thing, as the ſignifying the time of day, when actually attained by the uſe of a watch, is the conſequence of the making of the watch. So that 'tis apparent that the glory of God is a thing that is actually the reſult and conſequence of the creation of the world. And from what has been already obſerved, it appears, that 'tis what God ſeeks as good, valuable and excellent in itſelf. And I preſume, none will pretend, that there is any thing peculiar in the nature of the caſe, rendering it a thing valuable in ſome of the inſtances wherein it takes place, and not in others: or that the glory of God, tho' indeed an effect of all God's works, is an exceeding deſirable effect of ſome of them; but of others, a worthleſs and inſignificant effect. God's glory therefore, muſt be a deſirable, valuable conſequence of the work of creation. Yea 'tis expreſsly ſpoken of in Pſal. 104 3. (as was obſerved) as an effect, on account of which, God rejoices and takes pleaſure in the works of creation.
THEREFORE it is manifeſt by poſition third, that the glory of God is an ultimate end in the creation of the world.