SECT. VI.
Wherein is considered what is meant by the glory of God and the name of God in Scripture, when spoken of as God's ends in his works.
Having thus considered, what are spoken of in the Holy Scriptures, as the ends which God had ultimately in view in the creation of the world, I now proceed particularly to inquire what they are, and how the terms are to be understood?
1. Let us begin with the phrase, the glory of god—And here I might observe, that it is sometimes used to signify the second person in the Trinity; but it is not necessary, at this time, to prove it from particular passages of Scripture. Omitting this, I proceed to observe some things concerning the Hebrew word (NOT ENGLISH) which is most commonly used in the Old Testament, where we have the word glory in the English Bible. The root it comes from, is either the verb, (NOT ENGLISH) which signifies to be heavy, or make heavy, or from the adjective (NOT ENGLISH) which signifies heavy or weighty. These, as seems pretty manifest, are the primary signification of these words, though they have also other meanings, which seem to be derivative. The noun (NOT ENGLISH) signifies gravity, heaviness, greatness, and abundance. Of very many places it will be sufficient to specify a few. Prov. xxvii. 3. 2 Sam. xiv. 26. 1 Kings xii. 11. Psal. xxxviii. 4. Isa. xxx. 27. And as the weight of bodies arises from two things, density and magnitude; so we find the word used to signify dense, Exod. xix. 16. (NOT ENGLISH) nubes gravis, Vulg. densissima,) a dense cloud; and is very often used for great. Isa. xxxii. 2. Gen. v. 9. 1 Kings x. 2. 2 Kings vi. 14. and xviii. 17. Isa. xxxvi. 2. &c.
The Hebrew word (NOT ENGLISH) which is commonly translated glory, is used in such a manner as might be expected from this signification of the words from whence it comes. Sometimes it is used to signify what is internal, inherent, or in the possession of the person: and sometimes for emanation, exhibition, or communication of this internal glory: and sometimes for the knowledge, or sense of these, in those to whom the exhibition or communication is made; or an expression of this knowledge, sense or effect. And here I would note, that agreeable to the use of this word in the Old Testament, is the Greek word (NOT ENGLISH) in the New. For as the word (NOT ENGLISH) is generally translated by the just mentioned Greek word (NOT ENGLISH) in the Septuagint; so it is apparent, that this word is designed to be used to signify the same thing in the New Testament with the other in the Old. This might be abundantly proved, by comparing particular places of the Old Testament; but probably it will not be denied. I therefore proceed particularly to consider these words, with regard to their use in Scripture, in each of the forementioned ways.
1. The word glory denotes sometimes what is internal. When the word is used to signify what is within, or in the possession of the subject, it very commonly signifies excellency, dignity, or worthiness of regard. This, according to the Hebrew idiom, is, as it were, the weight of a thing, as that by which it is heavy; as to be light, is to be worthless, without value, contemptible. Numb. xxi. 5. "This light bread." 1 Sam. xviii. 2 3. "Seemeth it a light thing." Judg. ix. 4 "Light persons," i.e. worthless, vain, vile persons. So Zeph. iii. 4. To set light by is to despise, 2 Sam. xix. 43. Belshazzar's vileness in the sight of God is represented by his being Tekel, weighed in the balances and found light, Dan. v. 27. And as the weight of a thing arises from its magnitude, and its specific gravity conjunctly; so the word glory is very commonly used to signify the excellency of a person or a thing, as consisting either in greatness, or in beauty, or in both conjunctly; as will abundantly appear by considering the places referred to in the margin.1
Sometimes that internal, great and excellent good, which is called glory, is rather in possession, than inherent. Any one may be called heavy, that possesses an abundance; and he that is empty and destitute, may be called light. Thus we find riches are sometimes called glory. Gen. xxxi. 1. "And of that which was our fathers' hath he gotten all this glory." Esth. v. 11. "Haman told them of the glory of his riches." Psal. xlix. 16, 17. "Be not afraid when one is made rich, when the glory of his house is increased. For when he dieth, he shall carry nothing away, his glory shall not descend after him." Nah. ii. 9. "Take ye the spoil of silver, take the spoil of gold; for there is none end of the store and glory out of the pleasant furniture."
And it is often put for a great height of prosperity, and fulness of good in general. Gen. xlv. 13. "You shall tell my father of all my glory in Egypt." Job xix. 9. "He hath stripped me of my glory." Isa. x. 3. "Where will you leave your glory." Ver. 16. "Therefore shall the Lord of hosts send among his fat ones leanness, and under his glory shall he kindle a burning, like the burning of a fire." Isa. xvii. 3, 4. "The kingdom shall cease from Damascus, and the remnant of Syria; they shall be as the glory of the children of Israel. And in that day, it shall come to pass, that the glory of Jacob shall he made thin, and the fatness of his flesh shall be made lean." Isa. xxi. 16. "And all the glory of Kedar shall fail." Isa. lxi. 6. "Ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves." Chap. 11, 12. "That ye may milk out, and be delighted with the abundance of her glory.—I will extend peace to her, like a river, and the glory of the Gentiles like a flowing stream." Hos. ix. 11. "As for Ephraim, their glory shall fly away as a bird." Matt. iv. 8. "Showeth him all the kingdoms of the world, and the glory of them." Luke xxiv. 26. "Ought not Christ to have suffered these things, and to enter into his glory?" John xvii. 22. "And the glory which thou gavest me, have I given them." Rom. v. i. "And rejoice in hope of the glory of God." Chap. viii. 18. "The sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us." (See also chap. ii. 7, 10. and ii. 7, 10. and ix. 23.) 1 Cor. ii. 7. "The hidden wisdom which God ordained before the world, unto our glory." 2 Cor. iv. 17. "Worketh out for us a far more exceeding arid eternal weight of glory." Eph. i. 18. "And what the riches of the glory of his inheritance in the saints." 1 Pet iv. 13. "But rejoice, inasmuch as ye are made partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy." Chap. i. 8. "Ye rejoice, with joy unspeakable and full of glory.2
2. The word glory is used in Scripture often to express the exhibition, emanation, or communication of the internal glory. Hence it often signifies an effulgence, or shining brightness, by an emanation of beams of light. Thus the brightness of the sun, and moon, and stars, is called their glory, in 1 Cor. xv. 41. But in particular, the word is very often thus used, when applied to God and Christ. As in Ezek. i. 28. "As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord." And chap. x. 4. "Then the glory of the Lord went up from the cherub, and stood over the threshold of the house, and the house was filled with the cloud, and the court was full of the brightness of the Lord's glory." Isa. vi. 1, 2, 3. "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim—And one cried to another and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory." Compared with John xii. 41. "These things said Esaias, when he saw his glory and spake of him." Ezek. xliii. 2. "And behold the glory of the God of Israel came from the way of the east.—And the earth shined with his glory." Isa. xxiv. 23. "Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously." Isa. lx. 1, 2. "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee." Together with verse 19. "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." Luke ii. 9. "The glory of the Lord shone round about them." Acts xxii. 11. "And when I could not see for the glory of that light." In 2 Cor. iii. 7. the shining of Moses's face is called the glory of his countenance. And to this Christ's glory is compared, verse 18. "But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory." And so chap. iv. 4. "Lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Ver. 6. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." Heb. i. 3. "Who is the brightness of his glory." The apostle Peter, speaking of that emanation of exceeding brightness, from the bright cloud that overshadowed the disciples in the mount of transfiguration, and of the shining of Christ's face at that time, says, 2 Pet. i. 17. "For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased." Rev. xviii. 1. "Another angel came down from heaven, having great power, and the earth was lightened with his glory." Rev. xxi. 11. "Having the glory of God, and her light was like unto a stone most precious, like a jasper stone, clear as crystal." Ver. 23. "And the city had no need of the sun nor of the moon to shine in it,: for the glory of God did lighten it." See the word for a visible effulgence or emanation of light in the places to be seen in the margin.3
The word glory, as applied to God or Christ, sometimes evidently signifies the communications of God's fulness, and means much the same thing with God's abundant goodness and grace. So Eph. iii. 16. "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." The expression, "According to the riches of his glory," is apparently equivalent to that in the same epistle, chap. i. 7. "According to the riches of his grace." And chap. ii. 7. "The exceeding riches of his grace in his kindness towards us, through Christ Jesus." In like manner is the word glory used in Phil. iv. 19. "But my God shall supply all your need, according to his riches in glory, by Christ Jesus." And Rom. ix. 23. "And that he might make known the riches of his glory, on the vessels of his mercy." In this and the foregoing verse, the apostle speaks of God's making known two things, his great wrath, and his rich grace. The former on the vessels of wrath, ver. 22. The latter, which he calls the riches of his glory, on the vessels of mercy, ver. 23. So when Moses says, "I beseech thee show me thy glory;"4 God granting his request, makes answer, "I will make all my goodness to pass before thee Exod. xxxiii. 18, 19.5
What we find in John xii. 23-32. is worthy of particular notice in this place. The words and behaviour of Christ, of which we have here an account, argue two things.
(1.) That the happiness and salvation of men, was an end that Christ ultimately aimed at in his labours and sufferings. The very same things which were observed before, (chapter second, section third,) concerning God's glory, are in the same manner observable, concerning the salvation of men. Christ, in the near approach of the most extreme difficulties which attended his undertaking, comforts himself in a certain prospect of obtaining the glory of God, as his great end. And at the same time, and exactly in the same manner, is the salvation of men mentioned, as the end of these great labours and sufferings, which satisfied his soul in the prospect of undergoing them. (Compare the 23rd and 24th verses; and also the 28th and 29th verses.; ver. 31 and 32.)
(2.) The glory of God, and the emanations and fruits of his grace in man's salvation, are so spoken of by Christ on this occasion in just the same manner, that it would be quite unnatural to understand him as speaking of two distinct things. Such is the connexion, that what he says of the latter, must most naturally be understood as exegetical of the former. He first speaks of his own glory, and the glory of his Father, as the great end that should be obtained by what he was about to suffer; and then explains and amplifies this, in what he expresses of the salvation of men that shall be obtained by it. Thus, in the 23rd verse, he says, "The hour is come that the Son of Man should be glorified." And in what next follows, he evidently shows how he was to be glorified, or wherein his glory consisted: "Verily, verily, I say unto you, except a corn of wheat fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit."6 As much fruit is the glory of the seed, so is the multitude of redeemed ones, which should spring from his death, his glory.7 So concerning the glory of his Father, in the 27th and following verses. "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. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." In an assurance this, which this voice declared, Christ was greatly comforted and his soul even exulted under the view of his approaching sufferings. And what this glory was, in which Christ's soul was so comforted on this occasion, his own words plainly show. When the people said, it thundered; and others said, an angel spake to him; then Christ tells them what this voice meant. Ver. 30-32. "Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up form the earth, will draw all men unto me." By this behaviour and these speeches of our Redeemer, it appears, that the expressions of divine grace, in the sanctification and happiness of the redeemed, are especially that glory of his, and his Father, which was the joy that was set before him, for which he endured the cross, and despised the shame: and that this glory especially was the end of the travail of his soul, in obtaining which end he was satisfied. (Isa. liii. 10, 11.)
This is agreeable to what has been just observed, of God's glory being so often represented by an effulgence, or emanation, or communication of light, from a luminary or fountain of light. What can so naturally and aptly represent the emanation of the internal glory of God; or the flowing forth and abundant communication of that infinite fulness of good that is in God? Light is very often in Scripture put for comfort, joy, happiness, and for good in general.8
3. Again, the word glory, as applied to God in Scripture, implies the view or knowledge of God's excellency. The exhibition of glory is to the view of beholders. The manifestation of glory, the emanation or effulgence of brightness, has relation to the eye. Light or brightness is a quality that has relation to the sense of seeing; we see the luminary by its light. And knowledge is often expressed in Scripture by light. The word glory very often in Scripture signifies, or implies, honour, as any one may soon see by casting his eye on a concordance. But9 honour implies the knowledge of the dignity and excellency of him who hath the honour; and this is often more especially signified by the word glory, when applied to God. Num. xiv. 21. "But as truly as I live, all the earth shall be filled with the glory of the Lord," i. e. All the inhabitants of the earth shall see the manifestations I will make of my perfect holiness and hatred of sin, and so of my infinite excellence. This appears by the context. So Ezek. xxxix. 21, 22, 23. "And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them. So the house of Israel shall know that I am the Lord their God. And the heathen shall know that the house of Israel went into captivity for their iniquity." And it is manifest in many places, where we read of God glorifying himself, or of his being glorified, that one thing, directly intended, is making known his divine greatness and excellency.
4. Again, glory, as the word is used in Scripture, often signifies or implies praise. This appears from what was observed before, that glory very often signifies honour, which is much the same thing with praise, viz. high esteem and the expression of it in words and actions. And it is manifest that the words glory and praise, are often used as equivalent expressions in Scripture. Psal. l. 23. "Whoso offereth praise, glorifieth me." Psal. xxii. 23. "Ye that fear the Lord, praise him; all ye seed of Israel, glorify him." Isa. xlii. 8. "My glory I will not give unto another, nor my praise to graven images." Ver. xlii 12. "Let them give glory unto the Lord, and declare his praise in the islands." Isa. xlviii. 9-11. "For my name's sake will I defer mine anger; for my praise will I refrain for thee.—For mine own sake will I do it; for—I will not give my glory unto another." Jer. xiii. 11. "That they might be unto me for a people, and for a name, and for a praise, and for a glory." Eph. i. 6. "To the praise of the glory of his grace." Ver. 12. "To the praise of his glory." So Ver. 14. The phrase is apparently equivalent to this, Phil. i. 11. "Which are by Jesus Christ unto the praise and glory of God." 2 Cor. iv. 15. "That the abundant grace might, through the thanksgiving of many, redound to the glory of God."
It is manifest the praise of God, as the phrase is used in Scripture, implies the high esteem and love of the heart, exalting thoughts of God, and complacence in his excellence and perfection. This is manifest to every one acquainted with the Scripture. However, if any need satisfaction, they may, among innumerable other places which might be mentioned, turn to those in the in the margin.10
It also implies joy in God, or rejoicing in his perfections, as is manifest by Psal. xxxiii. 2. "Rejoice in the Lord, O ye righteous, for praise is comely for the upright." Other passages to the same purpose, see in the margin.11 How often do we read of singing praise! But singing is commonly an expression of joy. It is called, making a joyful noise. And as it is often used, it implies gratitude or love to God for his benefits to us.12
II. Having thus considered what is implied in the phrase, the glory of God, as we find it used in Scripture; I proceed to inquire what is meant by the name of God.
God's name and his glory, at least very often, signify the same thing in Scripture. As it has been observed concerning the glory of God, that it sometimes signifies the second perso n in the Trinity; the same might be shown of the name of God, if it were needful in this place. But that the name and glory of God are often equipollent expressions, is manifest by Exod. xxxiii. 18, 19. When Moses says, "I beseech thee, show me thy glory," and God grants his request, he says, "I will proclaim the name of the Lord before thee." Psal. viii. 1. "O Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens," Psal. lxxix. 9. "Help us! O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name's sake." Psal. cii. 15. "So the heathen shall fear the name of the Lord; and all the kings of the earth thy glory." Psal. cxlviii. 13. "His name alone is excellent, and his glory is above the earth and heaven." Isa. xlviii. 9. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee." Ver. 11. "For mine own sake, even for mine own sake will I do it: for how should my name be polluted? And I will not give my glory unto another." Isa. lix. 19. "They shall fear the name of the Lord from the west, and his glory from the rising of the sun." Jer. xiii. 11. "That they might be unto me for a name, and for a praise, and for a glory." As glory often implies the manifestation, publication, and knowledge of excellency, and the honour that any one has in the world; so does name. Gen. xi. 4. "Let us make us a name." Deut. xxvi. 19. "And to make thee high above all nations, in praise, in name, and in honour."13
So it is evident, that by name is sometimes meant much the same thing as praise, by several places which have been just mentioned, (as Isa. xlviii. 9. Jer. xiii. 11. Deut. xxvi. 19.) And also by Jer. xxxiii. 9. "And it shall be unto me for a name, a praise, and an honour, before all the nations of the earth, which shall hear of all the good I do unto them." Zeph. iii. 20. "I will make you a name and a praise among all people of the earth."
And it seems that the expression or exhibition of God's goodness is especially called his name, in Exod. xxxiii. 19. "I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee." And chap. 5, 6, 7. "And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, gracious and merciful, long-suffering and abundant in goodness and truth; keeping mercy for thousands," &c.
And the same illustrious brightness and effulgence in the pillar of cloud that appeared in the wilderness, and dwelt above the mercy-seat in the tabernacle and temple, (or rather the spiritual, divine brightness and effulgence represented by it,) so often called the glory of the Lord, is also often called the name of the Lord. Because God's glory was to dwell in the tabernacle, therefore he promises, Exod. xxix. 43. "There will I meet with the children of Israel, and the tabernacle shall be sanctified by my glory." And the temple was called the house of God's glory, Isa. lx. 7. In like manner, the name of God is said to dwell in the sanctuary. Thus we often read of the place that God chose, to put his name there: or, as it is in the Hebrew, to cause his NAME to inhabit there. So it is sometimes rendered by our translators. As Deut. xii. 11. "Then there shall be a place which the Lord your God shall choose to cause his name to dwell there." And the temple is often spoken of as built for God's name. And in Psal. lxxiv. 7. the temple is called the dwelling-place of God's name. The mercy-seat in the temple was called the throne of God's name or glory, Jer. xiv. 21. "Do not abhor us, for thy name's sake do not disgrace the throne of thy glory." Here God's name and his glory seem to be spoken of as the same.
SECT. VII.
Showing that the ultimate end of the creation of the world is but one, and what that one end is.
From what has been observed in the last section, it appears, if the whole of what is said relating to this affair be duly weighed, and one part compared with another, we shall have reason to think, that the design of the Spirit of God is not to represent God's ultimate end as manifold, but as ONE. For though it be signified by various names yet they appear not to be names of different things, but various names involving each other in their meaning either different names of the same thing, or names of several parts of one whole; or of the same whole viewed in various lights or in its different respects and relations. For it appears, that all that is ever spoken of in the Scripture as a ultimate end of God's works, is included in that one phrase, the glory of God; which is the name by which the ultimate end of God's works is most commonly called in Scripture; and seems most aptly to signify the thing.
The thing signified by that name, the glory of God, when spoken of as the supreme and ultimate end of all God's works, is the emanation and true external expression of God's internal glory and fulness; meaning by his fulness what has already been explained; or, in other words, God's internal glory, in a true and just exhibition, or external existence of it. It is confessed, that there is a degree of obscurity in these definitions; but perhaps an obscurity which is unavoidable, through the imperfection of language to express things of so sublime a nature. And therefore the thing may possibly be better understood, by using a variety of expressions, by a particular consideration of it, as it were, by parts, than by any short definition.
It includes the exercise of God's perfections to produce a proper effect, in opposition to their lying eternally dormant and ineffectual: as his power being eternally without any act or fruit of that power; his wisdom eternally ineffectual in any wise production, or prudent disposal of any thing, &c. The manifestation of his internal glory to created understandings. The communication of the infinite fulness of God to the creature. The creature's high esteem of God, love to him, and complacence and joy in him; and the proper exercises and expressions of these.
These at first view may appear to be entirely distinct things: but if we more closely consider the matter, they will all appear to be one thing, in a variety of views and relations. They are all but the emanation of God's glory; or the excellent brightness and fulness of the divinity diffused, overflowing, and as it were enlarged; or in one word, existing ad extra. God exercising his perfection to produce a proper effect, is not distinct from the emanation or communication of his fulness: for this is the effect, viz. his fulness communicated, and the producing of this effect is the communication of his fulness; and there is nothing in this effectual exerting of God's perfection, but the emanation of God's internal glory.
Now God's internal glory, is either in his understanding or will. The glory or fulness of his understanding, is his knowledge. The internal glory and fulness of God, having its special seat in his will, is his holiness and happiness. The whole of God's internal good or glory, is in these three things, viz. his infinite knowledge, his infinite virtue or holiness, and his infinite joy and happiness. Indeed there are a great many attributes in God, according to our way of conceiving them: but all may be reduced to these; or to their degree, circumstances, and relations. We have no conception of God's power, different from the degree of these things, with a certain relation of them to effects. God's infinity is not properly a distinct kind of good, but only expresses the degree of good there is in him. So God's eternity is not a distinct good; but is the duration of good. His immutability is still the same good, with a negation of change. So that, as I said, the fulness of the Godhead is the fulness of his understanding, consisting in his knowledge; and the fulness of his will consisting in his virtue and happiness.
And therefore, the external glory of God consists in the communication of these. The communication of his knowledge is chiefly in giving the knowledge of himself: for this is the knowledge in which the fulness of God's understanding chiefly consists. And thus we see how the manifestation of God's glory to created understandings, and their seeing and knowing it, is not distinct from an emanation or communication of God's fulness, but clearly implied in it. Again, the communication of God's virtue or holiness, is principally in communicating the love of himself. And thus we see how, not only the creature's seeing and knowing God's excellence, but also supremely esteeming and loving him, belongs to the communication of God's fulness. And the communication of God's joy and happiness, consists chiefly in communicating to the creature that happiness and joy which consists in rejoicing in God, and in his glorious excellency; for in such joy God's own happiness does principally consist. And in these things, knowing God's excellency, loving God for it, and rejoicing in it, and in the exercise and expression of these, consists God's honour and praise; so that these are clearly implied in that glory of God, which consists in the emanation of his internal glory.
And though all these things, which seem to be so various, are signified by that glory, which the Scripture speaks of as the ultimate end of all God's works; yet it is manifest there is no greater, and no other variety in it, than in the internal and essential glory of God itself. God's internal glory is partly in his understanding, and partly in his will. And this internal glory, as seated in the will of God, implies both his holiness and his happiness: both are evidently God's glory, according to the use of the phrase. So that as God's external glory is only the emanation of his internal, this variety necessarily follows. And again, it hence appears that here is no other variety or distinction, but what necessarily arises from the distinct faculties of the creature, to which the communication is made, as created in the image of God: even as having these two faculties of understanding and will. God communicates himself to the understanding of the creature, in giving him the knowledge of his glory; and to the will of the creature, in giving him holiness, consisting primarily in the love of God: and in giving the creature happiness, chiefly consisting in joy in God. These are the sum of that emanation of divine fulness called in Scripture, the glory of God. The first part of this glory is called truth, the latter, grace, John i. 14. "We beheld his glory, the glory of the only-begotten of the Father, full of grace and truth."
Thus we see that the great end of God's works, which is so variously expressed in Scripture, is indeed but one; and this one end is most properly and comprehensively called, the glory of god; by which name it is most commonly called in Scripture; and is fitly compared to an effulgence or emanation of light from a luminary. Light is the external expression, exhibition, and manifestation of the excellency of the luminary, of the sun for instance: It is the abundant, extensive emanation and communication of the fulness of the sun to innumerable beings that partake of it. It is by this that the sun itself is seen, and his glory beheld, and all other things are discovered: it is by a participation of this communication from the sun, that surrounding objects receive all their lustre, beauty, and brightness. It is by this that all nature receives life, comfort, and joy. Light is abundantly used in Scripture to represent and signify these three things, knowledge, holiness, and happiness.14
What has been said may be sufficient to show, how those things, which are spoken of in Scripture as ultimate ends of God's works, though they may seem at first view to be distinct, are all plainly to be reduced to this one thing, viz. God's internal glory or fulness existing in its emanation. And though God, in seeking this end, seeks the creature's good; yet therein appears his supreme regard to himself.
The emanation or communication of the divine fulness, consisting in the knowledge of God, love to him, and joy in him, has relation indeed both to God and the creature: but it has relation to God as its fountain, as the thing communicated is something of its internal fulness. The water in the stream is something of the fountain; and the beams of the sun are something of the sun. And again, they have relation to God as their object: for the knowledge communicated, is the knowledge of God; and the love communicated, is the love of God; and the happiness communicated, is joy in God. In the creature's knowing, esteeming, loving, rejoicing in, and praising God, the glory of God is both exhibited and acknowledged; his fulness is received and returned. Here is both an emanation and re-emanation. The refulgence shines upon and into the creature, and is reflected back to the luminary. The beams of glory come from God, are something of God, and are refunded back again to their original. So that the whole is of God, and in God, and to God; and he is the beginning, and the middle, and the end.
And though it be true that God has respect to the creature in these things; yet his respect to himself, and to the creature, are not properly a double and divided respect. What has been said, (chap. I. sect. 3, 4.) may be sufficient to show this. Nevertheless, it may not be amiss here briefly to say a few things; though mostly implied in what has been said already.
When God was about to create the world, he had respect to that emanation of his glory, which is actually the consequence of the creation, both with regard to himself and the creature. He had regard to it as an emanation from himself, a communication of himself, and, as the thing communicated, in its nature returned to himself, as its final term. And he had regard to it also as the emanation was to the creature, and as the thing communicated was in the creature, as its subject.
And God had regard to it in this manner, as he had a supreme regard to himself, and value for his own infinite, internal glory. It was this value for himself that caused him to value and seek that his internal glory should flow forth from himself. It was from his value for his glorious perfections of wisdom, righteousness, &c. that he valued the proper exercise and effect of these perfections, in wise and righteous acts and effects. It was from his infinite value for his internal glory and fulness, that he valued the thing itself communicated, which is something of the same, extant in the creature. Thus, because he infinitely values his own glory, consisting in the knowledge of himself, love to himself, and complacence and joy in himself; he therefore valued the image, communication, or participation of these in the creature. And it is because he values himself, that he delights in the knowledge, and love, and joy of the creature; as being himself the object of this knowledge, love, and complacence. For it is the necessary consequence of true esteem and love, that we value others' esteem of the same object, and dislike the contrary. For the same reason, God approves of others' esteem and love of himself.
Thus it is easy to conceive, how God should seek the good of the creature, consisting in the creature's knowledge and holiness, and even his happiness, from a supreme regard to himself; as his happiness arises from that which is an image and participation of God's own beauty; and consists in the creature's exercising a supreme regard to God, and complacence in him; in beholding God's glory, in esteeming and loving it, and rejoicing in it, and in his exercising and testifying love and supreme respect to God: which is the same thing with the creature's exalting God as his chief good, and making him his supreme end.
And though the emanation of God's fulness, intended in the creation, is to the creature as its object; and though the creature is the subject of the fulness communicated, which is the creature's good; yet it does not necessarily follow, that even in so doing, God did not make himself his end. It comes to the same thing. God's respect to the creature's good, and his respect to himself, is not a divided respect; but both are united in one, as the happiness of the creature aimed at is happiness in union with himself. The creature is no farther happy with this happiness which God makes his ultimate end, than he becomes one with God. The more happiness the greater union: when the happiness is perfect, the union is perfect. And as the happiness will be increasing to eternity, the union will become more and more strict and perfect; nearer and more like to that between God the Father and the Son; who are so united, that their interest is perfectly one. If the happiness of the creature be considered in the whole of the creature's eternal duration, with all the infinity of its progress, and infinite increase of nearness and union to God; in this view, the creature must be looked upon as united to God in an infinite strictness.
If God has respect to something in the creature, which he views as of everlasting duration, and as rising higher and higher through that infinite duration, and that not with constantly diminishing (but perhaps an increasing) celerity; then he has respect to it, as, in the whole, of infinite height; though there never will be any particular time when it can be said already to have come to such a height.
Let the most perfect union with God be represented by something at an infinite height above us; and the eternally increasing union of the saints with God, by something that is ascending constantly towards that infinite height, moving upwards with a given velocity; and that is to continue thus to move to all eternity. God, who views the whole of this eternally increasing height, views it as an infinite height. And if he has respect to it, and makes it his end, as in the whole of it, he has respect to it as an infinite height, though the time will never come when it can be said it has already arrived at this infinite height.
God aims at that which the motion or progression which he causes, aims at, or tends to. If there be many things supposed to be so made and appointed, that, by a constant eternal motion, they all tend to a certain centre; then it appears that he who made them, and is the cause of their motion, aimed at that centre: that term of their motion, to which they eternally tend, and are eternally, as it were, striving after. And if God be this centre, then God aimed at himself. And herein it appears, that as he is the first author of their being and motion, so he is the last end, the final term, to which is their ultimate tendency and aim.
We may judge of the end that the Creator aimed at, in the being, nature, and tendency he gives the creature, by the mark or term which they constantly aim at in their tendency and eternal progress; though the time will never come, when it can be said it is attained to, in the most absolutely perfect manner.
But if strictness of union to God be viewed as thus infinitely exalted; then the creature must be regarded as nearly and closely united to God. And viewed thus, their interest must be viewed as one with God's interest; and so is not regarded properly with a disjunct and separate, but an undivided respect. And as to any difficulty of reconciling God's not making the creature his ultimate end, with a respect properly distinct from a respect to himself; with his benevolence and free grace, and the creature's obligation to gratitude, the reader must be referred to chap. I. sect. 4. obj. 4. where this objection has been considered and answered at large.
If by reason of the strictness of the union of a man and his family, their interest may be looked upon as one, how much more so is the interest of Christ and his church,—whose first union in heaven is unspeakably more perfect and exalted, than that of an earthly father and his family—if they be considered with regard to their eternal and increasing union? Doubtless it may justly be esteemed so much one, that it may be sought, not with a distinct and separate, but an undivided respect. It is certain that what God aimed at in the creation of the world, was the good that would be the consequence of the creation, in the whole continuance of the thing created.
It is no solid objection against God aiming at an infinitely perfect union of the creature with himself, that the particular time will never come when it can be said, the union is now infinitely perfect. God aims at satisfying justice in the eternal damnation of sinners; which will be satisfied by their damnation, considered no otherwise than with regard to its eternal duration. But yet there never will come that particular moment, when it can be said, that now justice is satisfied. But if this does not satisfy our modern free-thinkers who do not like the talk about satisfying justice with an infinite punishment; I suppose it will not be denied by any, that God, in glorifying the saints in heaven with eternal felicity, aims to satisfy his infinite grace or benevolence, by the bestowment of a good infinitely valuable, because eternal: and yet there never will come the moment, when it can be said, that now this infinitely valuable good has been actually bestowed.15