SECTION III.

Particular texts of Scripture, that show that God's glory is an ultimate End of the Creation.

WHAT God says in Isa. xlviii. 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. It is 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. xi. 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 preceding 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, and governed by him. His discourse shows 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 show 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 excelient 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 Isaiah xliii. 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." Isaiah lx. 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. Ixi. 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 pianting, the work of his hands, as trees of righteousness, that he might be

glorified. And if we consider the words, especial.y 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 inferior 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 he glorified. So is that in chapter xliii., as we shall see plainly if we take the whole that is said from the beginning of the chapter. It is 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 through 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, chapter lx. 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 preceding 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 preceding 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. xiii. 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. 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, as a man that seeks an ornament and

* See verse 9, and also Isaiah iii. 24, xxii. 1, and xxiii. 10. 2 Sam. xviii. 11. Exod. xxviii. 8.

badge of honor for his glory, it is not natural to understand it merely of a subordinate end, as though 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. xliv. 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 Isaiah xliv. 23, "For the Lord hath redeemed Jacob, he hath glorified himself in Israel." And chapter xlix. 3, "Thou art my servant Jacob, in whom I will be glorified." John xvii. 10, "Ánd all mine are thine, and thine are mine, and I am glorified in them." 2 Thess. i. 10, "When he shall come to be glorified in his saints." Verses 11, 12, "Wherefore also we pray always for you, that our God would count you worthy of his calling, and fulfil 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 though 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. i. 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 shows 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." John xv. 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 I Peter iv. 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 though that were the sum and end of the whole matter. Rev. xi. 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. xiv. 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 though this were the sum and end of that virtue and religion, which was the grand design of preaching the gospel everywhere through the world. Rev. xvi. 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, Psalm xxii. 21-23, Isa. lxvi. 19, xxiv. 15, xxv. 3, Jer. xiii. 15, 16, Dan. v. 23, Rom. xv. 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. Matth. v. 16, " Let your light so shine before men, that others seeing your good works, may glorify your Father which is in heaven." 1. Pet. ii. 12, "Having your conver

sation 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 answered in God's glory being attained, is supposed in the objection which the apostle makes, or supposes some will make, in Rom. iii. 7: "For if the truth of God hath more abounded through my lie unto his glory, why am I judged as a sinner?" i. e., seeing the great end of righteousness is answered 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. iv. 20; "He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." Phil. ii. 11, "That every tongue should confess that Jesus is the Lord, to the glory of God the Father." Of repentance, Josh. vi. 19, "Give, I pray thee, glory to the Lord God of Israel, and make confession unto him." Of Charity; 2 Cor. viii. 19," With this grace, which is administered by us, to the glory of the same Lord, and declaration of your ready mind." Thanksgiving and praise; Luke vii. 18, "There are not found that returned to give glory to God, save this stranger." Psalm 1. 23, "Whoso offereth praise glorifieth me, and to him that ordereth his conversation aright, will I show the salvation of God." Concerning which last place it may be observed, God here seems to say this to such as abounded in their sacrifices and outward cermonies 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 preceding part of the Psalm). But here God corrects this mistake, and informs that this grand end of religion is not attained 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. vi. 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 cannot 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 own selves, 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 Position 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 high

est and last end in what they do. As particularly the passage last mentioned. This appears from what has been just now observed upon it. The same may be argued from 1 Cor. x. 30: "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." And 1 Pet iv. 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. x. 3, Ezek. xxviii. 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, therefore this is our last end. This is further confirmed by the conclu sion 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 onr 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 its conclusion: and God's glory is the Alpha and Omega in the prayer From these things we may argue, according to Position 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 supreme respect to their Creator. This is the way in which the holy apostles, from time to time, gave vent to the ardent exercises ol their piety, and expressed and breathed forth their regard to the Supreme Being. Rom. xi. 36, "To whom be glory forever and ever. Amen." Chap. xvi. 7, "To God only wise, be glory, through Jesus Christ, forever. Amen." Gal. i. 4, 5, "Who gave himself for our sins, that he might deliver us from this present evil world, acording to the will of God and our Father, to whom be gory forever and ever. Amen." 2 Tim. iv. 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. iii. 21, "Unto him be glory in the church by Christ Jesus throughout all ages, world without end." Heb. xiii. 21, Through Jesus Christ, to whom be glory forever and ever. Amen." Phil. iv. 20, "Now unto God and our Father, be glory forever and ever. Amen." 2 Pet. iii. 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. i. 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. xvi. 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. xxix. 1, 2, and Ixix. 7, 8. See also, Psal. lvii. 5, lxxii. 18, 19, cxv. I. So the whole church of God, through all parts of the earth. Isa. xlii. 10-12. In

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