SECT. 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 if for his praise.
1. Here I shall first take notice of some passages of Scripture that speak of God's name as being 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.
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. xii. 22. "The Lord will not forsake his people, for his great name's sake." Psal. xxiii. 3. "He restoreth my soul, he leadeth me in the paths of righteousness, for his name's sake." Psal. xxxi. 3. "For thy name's sake, lead me, and guide me." Psal. cix. 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 ii. 12. "I write unto you, little children, because your sins are forgiven you for his name's sake." Psal. xxv. 11. "For thy name's sake, O Lord, pardon mine iniquity, for it is great." 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." Jer. xiv. 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 therein, is for God's name. And here it is observable, that those two great temporal salvations of God's people, the redemption from Egypt, and that from Babylon, often represented as figures and similitudes of the redemption of Christ, are frequently spoken of as being wrought for God's name's sake.
Thus that great work of God, in delivering his people from Egypt, and conducting them to Canaan. 2 Sam. vii. 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." Psal. cvi. 8. "Nevertheless he saved them for his name's sake." Isa. lxiii. 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 chap. of Ezekiel God, rehearsing the various parts of this wonderful work, adds, from time to time,Ezek. xx. 9"I wrought for my name's sake, that it should not be polluted before the heathen," as ver 9, 14, 22. (See also Josh. vii. 8, 9. Dan. ix. 15.)
So is the redemption from the Babylonish captivity. Isa. xlviii. 9, 10. "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. xxxvi. 21, 22, 23. the reason is given for God's mercy in restoring Israel. xxxvi. 21, 22. "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 chap. xxxix. 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. ix. 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 cannot 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, it is 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. vii. 23. "Thy people Israel, whom God went to redeem for a people to himself, and to make him a name." So God making them a people for his name, is implied in Jer. xiii. 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, &c.—that they may be unto me for a people, and for a name." Acts xv. 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, religion, and holy behavior of the saints. Rom. i. 5. "By whom we have received grace and apostleship, for obedience to the faith among all nations for his name." Matt. xix. 29. "Every one that forsaketh houses, or brethren, &c.—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. ii. 3. "And hast borne, and hast patience, and for my name's sake hast laboured 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. vii. 26. 11 Let thy name be magnified for ever." Psal. lxxvi. 1. "In Judah is God known, his name is great in Israel." Psal. cxlviii. 13. "Let them praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heaven." Psal. cxxxv. 13. "Thy name, O Lord, endureth for ever, and thy memorial throughout all generations." Isa. xii. 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. Exod. ix. 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. ix. 10. "And showedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for thou knewedst 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. Psal. viii. 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 ends thus, ver. 9. "O Lord our Lord, how excellent is thy name in all the earth!" So Psal. cxlviii. 13. after a particular mention of the various works of creation. Psal. cxlviii. 13. "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 the heaven."
2. So we find the manifestation of 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 moral agents, 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 cannot know, or make known, the glorious excellency of God. Psal. lxxxviii. 18, 19. "Shall thy loving-kindness 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 Psal. xxx. 9. Isa. xxxviii. 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 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. Isa. xliii. 21. "This people have I formed for myself, they shall show forth my praise." 1 Pet. ii. 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, the proper fruit and end of their virtue appears. Isa. lx. 6. speaking of the conversion of the Gentile nations to true religion, Isa. lx. 6. "They shall come and show forth the praises of the Lord." Isa. lxvi. 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."—To which we may add, the proper tendency and rest of true virtue, and holy dispositions. 1 Chron. xvii. 8. "Make known his deeds among the people." Verse 23, 24. "Show forth from day to day thy salvation. Declare his glory among the heathen."1
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. Exod. ix. 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. iv. 17. "This matter is by the decree of the watchers, &c. 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.2
This is also a great end of God's works of favour and mercy to his people. 2 Kings xix. 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 Kings viii. 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.3
This is spoken of as the end of the eternal damnation of the wicked, and also the eternal happiness of the righteous. Rom. ix. 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 Exod. vii. 17. and Exod. viii. 10. and Exod. x. 2. Deut. xxix. 5, 6. Ezek. xxiv. 17.) And of the ordinances he has established. Exod. xxix. 44, 45, 46. "And I will sanctify also both Aaron and his sons, to minister to me in the priests' 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," &c. Chap. xxxi. 13. "Verily, my Sabbaths 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. xx. 12.and ver. 20.
This was a great end of the redemption out of Egypt. Psal. cvi. 8. "Nevertheless he saved them for his name's sake, that he might make his mighty power to be known." (See also Exod. vii. 5. and Deut. iv. 34, 35.) And also of the redemption from the Babylonish captivity. Ezek. xx. 34-38. "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." Verse 42. "And ye shall know that I am the Lord, when I shall bring you into the land of Israel." Verse 44. "And ye shall know that I am the Lord, when I have wrought with you for my name's sake." (See also chap. xxviii. 25, 26. and xxxvi. 11. and xxxvii. 6, 13.)
This is also declared to be a great end of the work of redemption by Jesus Christ: both of its purchase, and its application. Rom. iii. 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. ii. 4-7. "But God, who is rich in mercy, &c. That he might show the exceeding riches of his grace, in his kindness towards us through Jesus Christ." Chap. iii. 8, 9, 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." Psal. xxii. 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. ii. 12. and John xvii. 26.) Isa. lxiv. 4. "O that thou wouldest rend the heavens—to make thy name known to thine adversaries."
And it is pronounced to be the end of that great, actual salvation, which should follow Christ's purchase of salvation, both among Jews and Gentiles. Isa. xlix. 22, 23. "I will lift up my hand to the Gentiles,—and they shall bring thy sons in their arms—and kings shall be nursing-fathers—and thou shalt know that I am the Lord."4
This appears to be the end of God's common providence, Job xxxvii. 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." And of the day of judgement, that grand consummation of God's moral government of the world, and the day for bringing all things to their designed ultimate issue. It is called, "The day of the revelation of the righteous judgment of God." Rom. ii. 5.
And the declaration, or openly manifesting of God's excellency, is spoken of as the actual, happy consequence and effect of the work of creation. Psal. xix. 1, &c. "The heavens declare the glory of God, and the firmament showeth his handy-work. Day unto day uttereth speech, night unto night showeth 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," &c.
3. In like manner, there are many scriptures that speak of God's praise, in many of the forementioned respects, just in the same manner as of his name and glory.
This is spoken of as the end of the very being of God's people, in the same manner as before, Jer. xiii. 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 a glory."
It is spoken of as the end of the moral world. Matt. xxi. 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, inferior, and more insufficient. (Compare Psal. viii. 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 cannot be answered, in such a manner as seems to imply its being an ultimate end, for which God had made man. Psal. lxxxviii. 10. "Shall the dead arise and praise thee? Shall thy loving-kindness be declared in the grave?—Shall thy wonders be known in the dark?" Psal. xxx. 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?" Psal. cxv. 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 for evermore. Praise ye the Lord." Isa. xxxviii. 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." And God's praise is spoken of as end of the virtue of God's people, in like manner as his glory. Phil. i. 11. "Being filled with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God."
God's praise is the end of the work of redemption. In Eph. i. where that work in its various parts 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 what in Phil. i. 11. is expressed, "his praise and glory." Agreeably to this, Jacob's fourth son, from whom the great Redeemer was to proceed, by the special direction of God's providence, was called praise. This happy consequence, and glorious end of that great redemption, Messiah, one of his posterity, was to work out.
In the Old Testament this praise is spoken of as the end of the forgiveness of God's people, and their salvation, in the same manner as God's name and glory. Isa. xlviii. 9, 10, 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. xxxiii. 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 honour."
And that the holy part of the moral world 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 for ever." Expressing their resolutions to praise him as long as they live through all generations, and for ever; declaring how good, how pleasant and comely the praise of God is, &c. And it is manifest, that God's praise is the desirable and glorious consequence and effect of all the works of creation, by such places as these. Psal. cxlv. 5-10. and cxlviii. throughout, and ciii. 19-22.
SECT. 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.
1. According to the Scripture, communicating good to the creatures is what is in itself pleasing to God. And 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; 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. xxviii. 63. "The Lord will rejoice over you, to destroy you." Ezek. v. 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. ix. 17. "Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness." Psal. ciii. 8. "The Lord is merciful and gracious, slow to anger, and plenteous in mercy." Psal. cxlv. 8. "The Lord is gracious and full of compassion, slow to anger, and of great mercy." We have again almost the same words, Jonah iv. 2. Mic. vii. 18. "Who is a God like unto thee, that pardoneth iniquity, &c.—He retaineth not his anger for ever, because he delighteth in mercy." Ezek. xviii. 32. "I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye." Lam. iii. 33. "He doth not afflict willingly, nor grieve the children of men." Ezek. xxxiii. 11. "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel!" 2 Pet. iii. 9. "Not willing that any should perish, but that all should come to repentance."
2. The work of redemption wrought out by Jesus Christ, is spoken of in such a manner as, being from the grace and love of God to men, does not well consist with his seeking a communication of good to them, only subordinately. Such expressions as that in John iii. 16. carry another idea. John iii. 16."God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." And 1 John iv. 9, 10. "In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." So Eph. ii. 4. "But God who is rich in mercy, for his great love wherewith he loved us" &c But if indeed this was only from a regard to a further end, entirely diverse from our good; then all the love is truly terminated in that, its ultimate object, and therein is his love manifested, strictly and properly speaking, and not in that he loved us, or exercised such high regard towards us. For if our good be not at all regarded ultimately, but only subordinately, then our good or interest is, in itself considered, nothing in God's regard.
The Scripture every where represents it, as though the great things Christ did and suffered, were in the most direct and proper sense from exceeding love to us. Thus the apostle Paul represents the matter, Gal. ii. 20. "Who loved me, and gave himself for me." Eph. v. 25. "Husbands, love your wives, even as Christ loved the church, and gave himself for it." And Christ himself, John xvii. 19. "For their sakes I sanctify myself." And the scripture represents Christ as resting in the salvation and glory of his people, when obtained as in what he ultimately sought, as having therein reached the goal, obtained the prize he aimed at, enjoying the travail of his soul in which he is satisfied, as the recompense of his labours and extreme agonies, Isa. liii. 10. 11. "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many, for he shall bear their iniquities." He sees the travail of his soul, in seeing his seed, the children brought forth as the result of his travail. This implies, that Christ has his delight, most truly and properly, in obtaining the salvation of his church, not merely as a means, but as what he rejoices and is satisfied in, most directly and properly. This is proved by those scriptures which represent him as rejoicing in his obtaining this fruit of his labour and purchase, as the bridegroom, when he obtains his bride, Isa. lxii. 5. "As the bridegroom rejoices over the bride, so shall thy God rejoice over thee." And how emphatical and strong to the purpose, are the expressions in Zeph. iii. 17. "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will rejoice over thee with singing." The same thing may be argued from Prov. viii. 30, 31. "Then was I by him, as one brought up with him: and I was daily his delight, rejoicing always before him: rejoicing in the habitable part of his earth, and my delights were with the sons of men." And from those places, that speak of the saints as God's portion, his jewels and peculiar treasure, these things are abundantly confirmed, John xii. 23-32. But the particular consideration of what may be observed to the present purpose, in that passage of Scripture, may be referred to the next section.
3. The communications of divine goodness, particularly forgiveness of sin, and salvation, are spoken of, from time to time, as being for God's goodness' sake, and for his mercies' sake, just in the same manner as they are spoken of as being for God's name's sake, in the places observed before. Psal. xxv. 7. "Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness' sake, O Lord." In the 11th verse, the Psalmist says, "For thy name's sake, O Lord, pardon mine iniquity."5 Neh. ix. 31. "Nevertheless, for thy great mercies' sake, thou hast not utterly consumed them, nor forsaken them; for thou art a gracious and a merciful God." Psal. vi. 4. "Return, O Lord, deliver my soul: O save me for thy mercies' sake." Psal. xxxi. 16. "Make thy face to shine upon thy servant: save me for thy mercies' sake." Psal. xliv. 26. "Arise for our help; redeem us for thy mercies' sake." And here it may be observed, after what a remarkable manner God speaks of his love to the children of Israel in the wilderness, as though his love were for love's sake, and his goodness were its own end and motive. Deut. vii. 7, 8. "The Lord did not set his love upon you, nor choose you, because ye were more in number than any people, for ye were the fewest of all people: but because the Lord loved you."
4. That the government of the world in all its parts, is for the good of such as are to be the eternal subjects of God's goodness, is implied in what the Scripture teaches us of Christ being set at God's right hand, made king of angels and men; set at the head of the universe, having all power given him in heaven and earth, to that end that he may promote their happiness; being made head over all things to the church, and having the government of the whole creation for their good.6 Christ mentions it, Mark ii. 28. as the reason why the Son of Man is made Lord of the Sabbath, because "the Sabbath was made for man." And if so, we may in like manner argue, that all things were made for man, because the Son of Man is made Lord of all things.
5. That God uses the whole creation, in his government of it, for the good of his people, is most elegantly represented in Deut. xxxiii. 26. "There is none like unto the God of Jeshurun, who rideth upon the heaven." The whole universe is a machine, or chariot, which God hath made for his own use, as is represented in Ezekiel's vision. God's seat is heaven, where he sits and governs, Ezek. i. 22, 26-28. The inferior part of the creation, this visible universe, subject to such continual changes and revolutions, are the wheels of the chariot. God's providence, in the constant revolutions, alterations, and successive events, is represented by the motion of the wheels of the chariot, by the spirit of him who sits on his throne on the heavens, or above the firmament. Moses tells us for whose sake it is, that God moves the wheels of this chariot, or rides in it, sitting in his heavenly seat; and to what end he is making his progress, or goes his appointed journey in it, viz. the salvation of his people.
6. God's judgments on the wicked in this world, and also their eternal damnation in the world to come, are spoken of, as being for the happiness of God's people. So are his judgments on them in this world. Isa. xliii. 3, 4. "For I am the Lord thy God, the Holy One of Israel, thy Saviour. I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee; therefore will I give men for thee, and people for thy life." So the works of God's vindictive justice and wrath are spoken of as works of mercy to his people, Psal. cxxxvi. 10, 15, 17-20. And so is their eternal damnation in another world. Rom. ix. 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 had afore prepared unto glory." Here it is evident the last verse comes in, in connexion with the foregoing, as giving another reason of the destruction of the wicked, viz. showing the riches of his glory on the vessels of mercy: higher degrees of their glory and happiness, in a relish of their own enjoyments, and a greater sense of their value, and of God's free grace in bestowing them.
7. It seems to argue, that God's goodness to them who are to be the eternal subjects of his goodness, is the end of the creation; since the whole creation, in all its parts, is spoken of as theirs. 1 Cor. iii. 22, 23. "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours." The terms are very universal; and both works of creation and providence are mentioned; and it is manifestly the design of the apostle to be understood of every work of God whatsoever. Now, how can we understand this any otherwise, than that all things are for their benefit; and that God made and uses all for their good?
8. All God's works, both of creation and providence, are represented as works of goodness or mercy to his people; as in the 136th psalm. His wonderful works in general. Ver. 4. "To him who alone doth great wonders; for his mercy endureth for ever." The works of creation in all its parts. Ver. 5-9. "To him that by wisdom made the heavens; for his mercy endureth for ever. To him that stretched out the earth above the waters; for his mercy endureth for ever. To him that made great lights; for his mercy endureth for ever. The sun to rule by day; for his mercy endureth for ever. The moon and stars to rule by night; for his mercy endureth forever." And God's works of providence, in the following part of the psalm.
9. That expression in the blessed sentence pronounced on the righteous at the day of judgment, "Inherit the kingdom prepared for you from the foundation of the world," seems to hold forth thus much, that the fruits of God's goodness to them was his end in creating the world, and in his providential disposals: that God in all his works, in laying the foundation of the world, and ever since the foundation of it, had been preparing this kingdom and glory for them.
10. Agreeable to this, the good of men is spoken of as an ultimate end of the virtue of the moral world. Rom. xiii. 8, 9, 10. "He that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, &c.—And if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law." Gal. v. 14. "All the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself." Jam. ii. 8. "If ye fulfil the royal law, according to the scripture, Thou shall love thy neighbour as thyself, thou shalt do well."
If the good of the creature be one end of God in all he does; and in all he requires moral agents to do; an end by which they should regulate all their conduct; these things may be easily explained: but otherwise, it seems difficult to be accounted for, that the Holy Ghost should thus express himself. The Scripture represents it to be the spirit of all true saints, to prefer the welfare of God's people to their chief joy. This was the spirit of Moses and the prophets of old: the good of God's church was an end by which they regulated all their conduct. And so it was with the apostles. 2 Cor. iv. 15. "For all things are for your sakes." 2 Tim. ii. 10. "I endured all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory." And the Scriptures represent it, as though every Christian should in all he does, be employed for the good of the church, as each particular member is employed for the good of the body; Rom. xii. 4, 5, &c. Eph. iv. 15, 16. 1 Cor. xii. 12, 25. &c. To this end, the Scripture teaches us, the angels are continually employed, Heb. i. 14.