God is spoken of in Scripture as the last end of many of God's works:
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 show 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 hath 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 Thess. 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 soever, 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 first verse of the eighth 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, etc. 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 shown 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 heaven." And 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 verse, "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, Is. 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 mentioned, 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 anything 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, though 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 Ps. 104:31 (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.
SECTION IV.
PLACES OF SCRIPTURE THAT LEAD US TO SUPPOSE THAT GOD
CREATED THE WORLD FOR HIS NAME, TO MAKE HIS PERFECTIONS KNOWN; AND THAT HE MADE IT FOR HIS
PRAISE
HERE I shall first take notice of some passages of Scripture that speak of God's "name" as being made God's end, or the object of his regard, and the regard of his virtuous and holy intelligent creatures, much in the same manner as has been observed of God's "glory."
As particularly, God's name is in like manner spoken of as the end of his acts of goodness towards the good part of the moral world, and of his works of mercy and salvation towards his people. As 1 Sam. 12:22, "The Lord will not forsake his people, for his great name's sake." Ps. 23:3, "He restoreth my soul, he leadeth me in the paths of righteousness, for his name's sake." Ps. 31:3, "For thy name's sake lead me, and guide me." Ps. 109:21, "But do thou for me … for thy name's sake." The forgiveness of sin in particular is often spoken of
as being for God's name's sake. 1 John 2:12, "I write unto you, little children, because your sins are forgiven you for his name's sake." Ps. 25:11, "For thy name's sake, O Lord, pardon mine iniquity, for it is great." Ps. 79:9, "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." Jer. 14:7, "O Lord, though our iniquities testify against us, do thou it for thy name's sake."
These things seem to show that the salvation of Christ is for God's name's sake. Leading and guiding in the way of safety and happiness, restoring the soul, the forgiveness of sin, and that help, deliverance and salvation that is consequent thereon, is for God's name. And here 'tis observable that those two great temporal salvations of God's people, the redemption from Egypt and that from Babylon, that are often represented as figures and similitudes of the redemption of Christ, are frequently spoken of as being wrought for God's name's sake. So is that great work of God in delivering his people from Egypt, carrying them through the wilderness to their rest in Canaan. 2 Sam. 7:23, "And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name?" Ps. 106:8, "Nevertheless he saved them for his name's sake." Is. 63:12, "That led them by the right hand of Moses, with his glorious arm, dividing the waters before them, to make himself an everlasting name." In the 20th chapter of Ezekiel God rehearsing the various parts of this wonderful work, adds from time to time, "I wrought for my name's sake, that it should not be polluted before the heathen," as in ver. 9, 14, 22. See also Josh. 7:8–9 and Dan. 9:15. So is the redemption from the Babylonish captivity. Is. 48:9, 11, "For my name's sake will I defer mine anger.… For mine own sake, even for mine own sake will I do it, for how should my name be polluted?" In Ezek. 36:21–23 the reason is given for God's mercy in restoring Israel. "But I had pity for my holy name.… Thus
saith the Lord, I do not this for your sakes, O house of Israel, but for my holy name's sake … and I will sanctify my great name, which was profaned among the heathen." And ch. 39:25, "Therefore thus saith the Lord God, now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name." Daniel prays that God would forgive his people, and show them mercy for his own sake, Dan. 9:19.
When God from time to time speaks of showing mercy, and exercising goodness, and promoting his people's happiness for his name's sake, we can't understand it as of a merely subordinate end. How absurd would it be to say that he promotes their happiness for his name's sake, in subordination to their good; and that his name may be exalted only for their sakes, as a means of promoting their happiness!—especially when such expressions as these are used, "For mine own sake, even for mine own sake will I do it, for how should my name be polluted?" and "Not for your sakes do I this, but for my holy name's sake."
Again, 'tis represented as though God's people had their existence, at least as God's people, for God's name's sake. God's redeeming or purchasing them, that they might be his people "for his name" implies this. As in that passage mentioned before, 2 Sam. 7:23, "Thy people Israel, whom God went to redeem for a people to himself, and to make him a name." So God's making them a people for his name is implied in Jer. 13:11, "For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, etc.… that they may be unto me for a people, and for a name." Acts 15:14, "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name."
This also is spoken of as the end of the virtue and religion and holy behavior of the saints. Rom. 1:5, "By whom we have received grace and apostleship, for obedience to the faith among all nations for his name." Matt. 19:29, "Everyone that forsaketh houses or brethren, etc.… for my name's sake, shall receive an hundred fold, and shall inherit everlasting life." 3 John 7, "Because that for his name's sake they went forth, taking nothing of the Gentiles." Rev. 2:3, "And hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted."
And we find that holy persons express their desire of this, and their joy in it, in the same manner as in the glory of God. 2 Sam. 7:26, "Let thy name be magnified forever." Ps. 76:1, "In Judah is God known, his name is great in Israel." Ps. 148:13, "Let them praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heaven." Ps. 135:13, "Thy name O Lord, endureth forever, and thy memorial throughout all generations." Is. 12:4, "Declare his doings among the people, make mention that his name is exalted."
The judgments God executes on the wicked are spoken of as being for the sake of his name, in like manner as for his glory. Ex. 9:16, "And in very deed for this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth." Neh. 9:10, "And showedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for thou knowedst that they dealt proudly against them: so didst thou get thee a name as at this day."
And this is spoken of as a consequence of the works of creation, in like manner as God's glory. Ps. 8:1, "O Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens." And then at the conclusion of the observations on the works of creation,
the psalm ends thus, ver. 9, "O Lord, our Lord, how excellent is thy name in all the earth." So Ps. 148:13 after a particular mention of the various works of creation, "Let them praise the name of the Lord, for his name alone is excellent in all the earth, his glory is above the earth and heaven."
So we find manifestation or making known God's perfections, his greatness and excellency, is spoken of very much in the same manner as God's glory.
There are several scriptures which would lead us to suppose this to be the great thing that God sought of the moral world, and the end aimed at in the moral agents, which he had created, wherein they are to be active in answering their end. This seems implied in that argument God's people sometimes made use of, in deprecating a state of death and destruction: that in such a state, they can't know or make known the glorious excellency of God. Ps. 88:8–11, "Shall thy lovingkindness be declared in the grave, or thy faithfulness in destruction? Shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness?" So Ps. 30:9 and Is. 38:18–19. The argument seems to be this: Why should we perish? And how shall thine end, for which thou hast made us, be obtained in a state of destruction, in which thy glory cannot be known or declared?
This is spoken of as the end of the good part of the moral world, or the end of God's people in the same manner as the glory of God. Is. 43:21, "This people have I formed for myself, they shall show forth my praise." 1 Pet. 2:9, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him, who hath called you out of darkness into marvellous light."
And this seems to be represented as the thing wherein the value and proper fruit and end of their virtue appears. Is. 60:6, speaking of the conversion of the Gentile nations to true religion, "They shall come and show forth the praises of the Lord." Is. 66:19, "I will send … unto the nations … and to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles."
And this seems by Scripture representations to be the end in the desires of which, and delight in which, appears the proper tendency and rest of true virtue, and holy dispositions; much in the same manner as the glory of God. 1 Chron. 16:8, "Make known his deeds among the people." Ver. 23–24, "Show forth from day to day thy salvation. Declare his glory among the heathen." See also Ps. 9:1, 11, 14 and 19:1 and 26:7 and 71:18 and 75:9 and 76:1 and 79:13 and 96:2–3 and 101:1 and 107:22 and 118:17 and 145:6, 11–12; Is. 42:12 and 64:1–2; Jer. 31:10.
This seems to be spoken of as a great end of the acts of God's moral government. Particularly the great judgments he executes for sin. Ex. 9:16, "And in very deed for this cause have I raised thee up, to show in thee my power, and that my name might be declared throughout all the earth." Dan. 4:17, "This matter is by the decree of the watchers, etc.… To the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will; and setteth up over it the basest of men." But places to this purpose are too numerous to be particularly recited. See them in the margin.
This is also spoken of as a great end of God's works of favor and mercy to his people. 2 Kgs. 19:19, "Now therefore, O Lord our God, I beseech thee, save thou us out of his hand, that all the kingdoms of
the earth may know that thou art the Lord God, even thou only." 1 Kgs. 8:59–60, "That he maintain the cause of his servant and the cause of his people Israel at all times as the matter shall require, that all the people of the earth may know that the Lord is God, and that there is none else." See other passages to the same purpose referred to in the margin.
This is spoken of as the end of the eternal damnation of the wicked, and also the eternal happiness of the righteous. Rom. 9:22–23, "What if God, willing to show 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 hath afore prepared unto glory?"
This is spoken of from time to time, as a great end of the miracles which God wrought. See Ex. 7:17 and 8:10 and 10:2; Deut. 29:5–6; Ezek. 24:27.
This is spoken of as a great end of ordinances. Ex. 29:44–46, "And I will sanctify the tabernacle of the congregation; I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am the Lord their God," etc. Ch. 31:13, "Verily my sabbath shall ye keep; for it is a sign between me and you, throughout your generations; that ye may know that I am the Lord that doth sanctify you." We have again almost the same words, Ezek. 20:12, and ver. 20.
This is spoken of as a great end of the redemption out of Egypt. Ps. 106:8, "Nevertheless he saved them for his name's sake that he might make his mighty power to be known." See also Ex. 7:5 and Deut. 4:34–35. And also of the redemption from the Babylonish captivity. Ezek. 20:34–35, 37–38, "And I will bring you out from the people,
and will gather you out of the countries whither ye are scattered.… And I will bring you into the wilderness of the people; and there I will plead with you, as I pleaded with your fathers in the wilderness of the land of Egypt.… And I will bring you into the bond of the covenant. And I will purge out the rebels.… And ye shall know that I am the Lord." Ver. 42, "And ye shall know that I am the Lord, when I shall bring you into the land of Israel." Ver. 44, "And ye shall know that I am the Lord, when I have wrought with you for my name's sake." See also ch. 28:25–26 and 36:11 and 37:6, 13.
This is also spoken of as a great end of the work of redemption of Jesus Christ: both of the purchase of redemption by Christ, and the application of redemption. Rom. 3:25–26, "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness.… To declare I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus." Eph. 2:4, 7, "But God who is rich in mercy, etc.… That he might show the exceeding riches of his grace, in his kindness towards us through Jesus Christ." Ch. 3:8–10, "To preach among the Gentiles the unsearchable riches of Christ, and to make all men see, what is the fellowship of that mystery which, from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." Ps. 22:21–22, "Save me from the lion's mouth. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee," compared with Heb. 2:12 and John 17:26; Is. 64:1–2, "O that thou wouldest rend the heavens … to make thy name known to thine adversaries."
And it is spoken of as the end of that great actual salvation, which should follow Christ's purchase of salvation, both among Jews and
Gentiles. Is. 49:22–23, "I will lift up my hand to the Gentiles … and they shall bring thy sons in their arms.… And kings shall be thy nursing fathers … and thou shalt know that I am the Lord."
This is spoken of as the end of God's common providence. Job 37:6– 7, "For he saith to the snow, be thou on the earth. Likewise to the small rain, and to the great rain of his strength. He sealeth up the hand of every man, that all men may know his work."
It is spoken of as the end of the Day of Judgment, that grand consummation of God's moral government of the world, and the day for the bringing all things to their designed ultimate issue. It is called "the day of the revelation of the righteous judgment of God," Rom. 2:5.
And the declaration, or openly manifesting God's excellency, is spoken of as the actual, happy consequence and effect of the work of creation. Ps. 19 at the beginning: "The heavens declare the glory of God, and the firmament showeth his handywork. Day unto day uttereth speech, night unto night showeth forth knowledge.… In them hath he placed a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his race," etc. [ver. 1–2, 4–5].
In like manner, there are many scriptures that speak of God's "praise" in many of the aforementioned respects, just in the same manner as of his "name" and "glory."
This is spoken of as the end of the being of God's people, in the same manner. Jer. 13:11, "For as the 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 name, and for a praise, and for a glory."
It is spoken of as the end of the moral world. Matt. 21:16, "Out of the mouth of babes and sucklings hast thou perfected praise." That is, so hast thou in thy sovereignty and wisdom ordered it, that thou shouldest obtain the great end for which intelligent creatures are made, more especially from some of them that are in themselves weak, or inferior and more insufficient. Compare Ps. 8:1–2.
And the same thing that was observed before concerning the making known God's excellency may also be observed concerning God's praise. That it is made use of as an argument in deprecating a state of destruction, that in such a state this end can't be answered; in such a manner as seems to imply its being an ultimate end, that God had made man for. Ps. 88:10–12, "Shall the dead arise and praise thee? Shall thy lovingkindness be declared in the grave?… Shall thy wonders be known in the dark?" Ps. 30:9, "What profit is there in my blood! when I go down to the pit, shall the dust praise thee? shall it declare thy truth?" Ps. 115:17–18, "The dead praise not the Lord, neither any that go down into silence: but we will bless the Lord, from this time forth and forevermore. Praise ye the Lord." Is. 38:18– 19, "For the grave cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee."
It is spoken of as the end of the virtue of God's people, in like manner as is God's glory. Phil. 1:11, "Being filled with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God."
It is spoken of as the end of the work of redemption. In the first chapter of Ephesians where that work in the various parts of it is particularly insisted on, and set forth in its exceeding glory, this is mentioned from time to time as the great end of all, that it should be
"to the praise of his glory." (As in ver. 6, 12, 14.) By which we may doubtless understand much the same thing, with that which in Phil. 1:11 is expressed, "his praise and glory." Agreeable to this, Jacob's fourth son, from whom the Messiah the great Redeemer was to proceed, by the spirit of prophecy, or the special direction of God's providence, was called "Praise", with reference to this happy consequence, and glorious end of that great redemption, this Messiah, one of his posterity, was to work out.
This in the Old Testament is spoken of as the end of the forgiveness of the sin of God's people, and their salvation, in the same manner as is God's name and glory. Is. 48:9–11, "For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold I have refined thee.… For mine own sake, even for mine own sake will I do it; for how should my name be polluted? and my glory will I not give to another." Jer. 33:8–9, "And I will cleanse them from all their iniquity … and I will pardon all their iniquities.… And it shall be to me a name of joy, a praise, and an honor."
And that the holy part of the moral world do express desires of this, and delight in it, as the end which holy principles in them tend to reach after, and rest in, in their highest exercises, just in the same manner as the glory of God, is abundantly manifest. It would be endless to enumerate particular places wherein this appears; wherein the saints declare this, by expressing their earnest desires of God's praise; calling on all nations, and all beings in heaven and earth to praise him; in a rapturous manner calling on one another, crying "Hallelujah, praise ye the Lord, praise him forever." Expressing their resolutions to praise him as long as they live through all generations, and forever; declaring how good, how pleasant and comely the praise of God is, etc.
And 'tis manifest that God's praise is the desirable and glorious consequence and effect of all the works of creation, by such places as these: Ps. 145:5–10 and 148 throughout, and 103:19–22.
SECTION V.
PLACES OF SCRIPTURE FROM WHENCE IT MAY BE ARGUED
THAT COMMUNICATION OF GOOD TO THE CREATURE WAS ONE THING WHICH GOD HAD IN VIEW AS AN ULTIMATE END
OF THE CREATION OF THE WORLD
I. ACCORDING to the Scripture, communicating good to the creatures is what is in itself pleasing to God: and that this is not merely subordinately agreeable, and esteemed valuable on account of its relation to a further end, as it is in executing justice in punishing the sins of men; which God is inclined to as fit and necessary in certain cases, and on the account of good ends attained by it: but what God is inclined to on its own account, and what he delights in simply and ultimately. For though God is sometimes in Scripture spoken of as taking pleasure in punishing men's sins—Deut. 28:63, "The Lord will rejoice over you, to destroy you"; Ezek. 5:13, "Then shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted"—yet God is often spoken of as exercising goodness and showing mercy, with delight, in a manner quite different, and opposite to that of his executing wrath. For the latter is spoken of as what God proceeds to with backwardness and reluctance, the misery of the creature being not agreeable to him on its own account. Neh. 9:17, "That thou art a God ready to pardon,