From the connexion that there is between our glorifying and enjoying God, we may infer,
1. That it is a very preposterous thing for any one to assign this as a mark of grace, that persons must be content to perish eternally, that God may be glorified. It is true, it is alleged in favour of this supposition, that Moses, and the apostle Paul, seem to give countenance to it; one by saying, Exod. xxxii. 32. If thou wilt forgive their sin; and, if not, blot me, I pray thee, out of the book which thou hast written; the other, Rom. ix. 3. I could wish that myself were accursed from Christ, for my brethren and kinsmen according to the flesh.
But to this it may be answered, that Moses, in desiring to be blotted out of the book which God had written, must not be supposed to be willing to perish eternally for Israel’s sake; but he is content to be blotted out of the book of the living, or to have his name no more remembered on earth; and seems to decline the honour which God had offered him, when he said, Exod. xxxii. 10. Let me alone, that I may consume them; and I will make of thee a great nation; he desires not the advancement of his own family, if Israel must cease to be a people, to whom God had promised to be a God.
As for the apostle Paul’s wish, it is either, as some suppose, a rash and inconsiderate flight of zeal for God, and so not warrantable, though in some respects proceeding from a good principle; or rather, as I humbly conceive the meaning is, he could wish himself accursed from Christ, so far as is consistent with his love; or he is content to be under the external marks of God’s displeasure; or deprived of the comfortable sensation of his love, or many of those fruits and effects thereof, which the believer enjoys in this life: for I cannot, in the least, think he desires to be deprived of a real interest in it, or to be eternally separated from Christ, on any condition whatsoever.[[6]]
2. Since the eternal enjoyment of God is one great end which we ought to have in view, it is no sign of a mercenary spirit to have an eye to the heavenly glory, to quicken us to duty; seeing this is promised by God to those who are faithful, thus, Psal. lxxxiii. 24. Thou shalt guide me with thy counsel, and afterward receive me to glory. The like promises we have in many other scriptures, which are designed to excite our desire and hope of this blessedness; therefore the exercise of these graces, from such motives, is far from being unlawful: yea, it is commended in the saints, who are said, Heb. xi. 16. to desire a better country, that is, an heavenly. And Moses is commended for having the recompence of reward in view, when he preferred the reproach of Christ before the treasures of Egypt, ver. 26.
Nevertheless, when this respect to future blessedness is warrantable, it must be considered as an expedient for our glorifying God, while we behold his glory; and when we consider it as a reward, we must not look upon it as what is merited by our service, or conferred in a way of debt, but as a reward of grace, given freely to us, though founded on the merits of Christ.
Quest. II.
Quest. II. How doth it appear that there is a God?
Answ. The very light of nature in man, and the works of God, declare that there is a God; but his word and Spirit only, do sufficiently and effectually reveal him unto men for their salvation.
Before we enter on the proof of this important doctrine, let it be premised, that we ought to be able to prove by arguments, or give a reason of our belief that there is a God.