Use 6. And if God turn all things whatsoever to our good, should not we through the xvhole carriaije of our lives chiefly aim at his honour / God writes our names in his book, he numbers our hairs, and bottles up our tears. f He hath a special care of us. Every good deed we do he writeth down to eternity ; yea, if we give but ' a cup of cold water in his name,' Mat. X. 42, he taketh notice of it ; and shall not we then take special occasion to magnify him in all things ? We pray daily, ' Hallowed be thy name,' therefore ought accordingly to observe God's dealing with us. How is it possible that we should give him the glory of his mercies, if we never observe them ?
A wicked man considers, This makes for my advantage and this for my profit, this tends to my ease and wealth, &c. ; studying how to make friends, and please persons in place above him, not respecting God's honour and glory in the least kind ; whereas the sincere Christian looks on all things as they tend to his best happiness, and therefore forecast thus. If I do this or that good, then I shall grow in grace and wisdom and knowledge ; but if I neglect it, and be careless of well doing, I shall hurt and wound my soul, and break the peace of my conscience. By this com- pany and good acquaintance I shall be furthered in holiness, become wiser and better in heavenly understanding ; if I fall, they may raise me up, and help maintain a gracious frame within me. Where true holiness is, the soul is sensible of all advantages and disadvantages of good. An indiffer- ency for any company or employment shews a dead heart.
This is a main difference to distinguish a child of God from a profane wretch that only lives to himself. His heart is taken up wholly with the world and matters below, whereas the godly are all for thriving in grace and increase of godliness. The wicked man considers of things as they serve to satisfy his lust ; and if we have better thoughts at any time, it is but for a start. But a godly man's aims are always holy, and the strength of his soul is put forth that way. He values himself as he stands in rela- tion to God and a better life ; and esteems all other things more or less as they further or hinder his spiritual growth, and bring peace and \ sorrow at the last unto him.
2. But I hasten to the second part of the text, the persons to tchom this * Qu. ' beck ' ?— Ed. f Cf. Ps. Ivi. 8.— G. J Qu. ' or' ?— Ed.
27G THE PRIVILEGES OF THE FAITHFUL.
privilege belourjx ; that is, ' to them that love God.' And why to them that love God ? Because the apostle speaketh of alHictions ; and we know that the grace which is most conversant in the saints' sull'crings is patience, which floweth from love.
Also, for that of all other graces is the first and sweetest. It is the first ; for whom we love we are sorry to offend ; and hate whatsoever is contrary to that wo affect.* We rejoice in that we love, and grieve in the absence thereof.
It is the commanding affection of all others, and settcth the whole man sweetly a-work to attain its desire. Love makes us forward and zealous Christians. All the inward worship of God is in the affections ; as. Thou shalt rejoice in no God but mc, and fear no God but me. All the com- mandments of God are bi'ought by Christ to this duty.
Again, Love hath a special part in this privilege of bringing all things to work for our good. For when we love God, we will make the best use of everything which we sutler or do, if we love God and eye his glory therein. Love makes any burden easy. It makes us studious of pleasing the party loved ; as we say in the proverb, ' Love me, and do with me what you will.' Love is full of inventions. It studies complacency, and sets the soul a-work to honour God in all things.
In that the apostle saith, ' to them that love God,' and not to the chil- dren or servants of God, we may observe, that Christianity is not a bare title, hit it requireth some qualification. Therefore the Scriptures, when they describe a saint on earth, do not usually saj', ' the child of God,' but they set him forth by some holy affections or actions wrought in him ; as such as love God, or fear God, and 'walk in his ways;' hereby shewing that religion is not a matter of compliment, but a real and holy endeavour to please the Lord ; and although the Scriptures do name but some one particular affection, yet it is all one as if they had named all ; for where one is in truth, there all follows.
Again, In that the apostle here ascribes privileges to those only that are thus qualified, we must take heed in applying the promises of God and these sweet consolations, that we be such persons to whom of right they do belong ; ' for all things work for the best,' not to every one, but to such as ' love God.' We must not therefore preach comfort to all, but must first labour to make men capable of it. To this end,