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.