[2.] Neither is the apostle besides his purpose in the latter clause ; for God's knowledge of us is the cause of our knowledge of him : John X. 14, ' I know my sheep, and am known of mine.' First he knoweth us, and then we know him ; for divine illumination or saving knowledge is the fruit of his love to the elect ; they are chosen by God, therefore taught of God ; and he giveth us grace to know, acknowledge, and love him.
Doct. They that know God so as to love him in sincerity are known of God.
1. What is this sincere love to God.
2. How God is said to know such.
3. The reasons.
I What is this sincere love to God ?
Here is — (1.) An object ; (2.) An act ; (3.) The qualification of the act.
First, The object is God, who is considered — (1.) As amiable ; (2.) As beneficial.
1. God is amiable for the excellency of his nature and glorious attributes, as infinite wisdom, goodness, and power. Surely God is to be loved, not only for the goodness that floweth from him, but for the goodness that is in himself, as he is a lovely being. I prove it by these arguments —
[1.] Love is founded in estimation. Now the excellencies of God are the ground of our esteem, We value nothing but what we account excellent and glorious. Therefore the essential goodness of his being, and his moral goodness, or his holiness, have an influence on our love, as well as his benefits. These things are worthy of esteem in the creature, and attract our love ; as in the saints : Ps. xvi. 3, ' But to the saints that are in the earth, and to the excellent, in whom is all my delight ; ' Ps. xv. 4, ' In whose eyes a vile person is contemned, but he honoureth them that fear the Lord.' Why not in God and his law ? Ps. cxix. 140, ' Thy word is very pure, therefore thy servant loveth it.'
[2.] We are not only to bless God, but to praise him : Ps. cxlv. 10,
136 8ERM0N UPON I CORINTHIANS VIII. 3. ~
* All thy works shall praise thee, 0 Lord, and thy saints shall bless thee.' Blessing relateth to his benefits, praise to his excellencies. We bless him for what he is to us, we praise him for what he is in himself. Now, whether we bless him or praise him, it is still to increase our love to him and delight in him, for God is not affected with the flattery of empty praises ; yet this is an especial duty, which is of use to you, as all other duties are. It doth you good to consider him as an infinite and eternal being, and of glorious and incomprehensible majesty. It is pleasant and profitable to us : Ps. cxxxv. 3, ' Praise ye the Lord, for the Lord is good ; sing praises unto his name, for it is pleasant.'
[3.] A great effect of love is imitation. We imitate what we love and delight in as good ; we take delight to transcribe it into our own manners, because we are affected with it : Eph, v. 1, ' Be ye therefore followers of Grod, as dear children ; ' in whatever he hath made amiable and lovely by his example. Love doth imply such a value and esteem of God, that we count it our happiness to be like him, to be merciful as he is merciful, and holy as he is holy. We value it as a perfection in God, and desire the impression of it upon our own hearts. It is the greatest demonstration of God's love to us to make us like himself : 1 John iii. 2, ' Beloved, now are we the sons of God, and it doth not yet appear what we shall be ; but this we know, that when he shall appear, we shall be like him, for we shall see him as he is.' It is the greatest demonstration of our love to God, to desire and to endeavour after it : Ps. xvii. 15, 'As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.' Now like him we must be, not only in benignity, but in holiness and purity.
2. God is beneficial, as he hath been good, or may be good to us. [1.] In creation. He made us out of nothing, after his own image : Eccles. xii. 1, ' Remember thy creator in the days of thy youth.' We must remember him so as to love him, please him, serve him. Verba notitice connotant affectus — Words of knowledge import affection. And in 3'outh, whilst the prints of his creating bounty are fresh upon us. In age we carry about the fruits and monuments of our unthankful- ness, that we have no more improved our time and strength for God. It is charged on Israel, Deut. xxxii. 15, ' He forsook God which made him, and lightly esteemed the rock of his salvation.' Many never think who made them, nor why ; whose creatures are we, who gave us all that we have ? How can we look upon our bodies without thoughts of God, whose workmanship it is? or think of the soul without thinking of God, whose image and superscription it beareth ? ' Render unto Caesar the things that are Cffisar's, and to God the things that are God's,' Mat. xxiii. 21.