Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. We begin with the first of these branches, viz., of that description which is here made of the children of God, as taken from their Christian affection, of those that love God. In these, and many like places, are God's children described by this character of their special love and affection to God. The reason of it is this — First, because this is the most excellent qualification of all others. It is that which the Scripture prefers above all other graces; though they all have their dignity in them, yet love it goes beyond them all, being such as shall last and continue, whilst the other ceases in regard of the exercise and authority of them. Secondly, it is an affection of the greatest influence and extent. It is that which, wherever it is, sets the wheels of the soul ageing for the doing of other things. He that loves God, he will stick at nothing else which God commands or requires at his hands (1 John 5:3). Thirdly, it is that also whereby we most resemble God Himself and become likest to Him. This the apostle John signifies in 1 John 4:16. Lastly, it is that which is most proper to all those relations wherein the faithful stand unto God as the friends of Christ, as the members of Christ, as the spouse of Christ. For the better opening of this point it may not be amiss for us to consider wherein this our love of God does consist, and what is the nature and working of it. Now for this it does especially consist in these three particulars — First, in our estimation of Him, a high prizing and valuing of those excellencies and perfections which are in Him. And this prizing and esteeming of Him, it does show itself farther in such effects as flow from it. First, in parting with anything for Him; love, it is a self-denying affection. Secondly, in zeal for Him, and maintaining and defending of Him upon all occasions. Love it is a vindictive affection, and is ready upon all occasions to take the part of the party beloved. Thirdly, this prizing of God as a testimony of our love to Him will show itself in a proportionable estimation both of ourselves and of every one else in reference to Him. Secondly, in a special longing and desire of soul after Him: love it is a desire of union. Thirdly, in special delight and complacency, and contentment in Him; where there is love, this is a great deal of satisfaction from the company and fellowship and society one of another (Psalm 73:25). Seeing God's children are thus described from their loving of God, we see what cause we all of us have to make good this character in ourselves, and to be provoked to this heavenly affection. First, as to arguments for it take notice of these — First, goodness, that is one incentive to love; it is the ground of all that love which we bear to the creature because we apprehend some special good and excellency in it. Secondly, beauty, that is another thing in the object of love. It must have some kind of attractiveness and enticing with it, now this is also in God. Thirdly, propinquity and nearness of relation, that also calls for love. It is so betwixt man and man, or at least should be so. Lastly, His love to us; love it begets love again (Psalm 116:1; Psalm 18:1, 2). Now further, for the directions and helps to it, take notice of these — First, to beg it of God, there is none that can love God truly but such persons as He enables to do so. Secondly, get our hearts weaned from a loving and admiring of the world. Thirdly, labour to be like God, and to have His image stamped upon us; love, it is founded in likeness, there is somewhat suitable which draws the affection. And so now I have done with the first branch of the description of God's children, and of such persons as have an interest in the privilege above mentioned, of all things working to their good, as taken from their Christian affection in these words, "To them that love God." The second is from their effectual vocation, in these words, "To them that are the called according to His purpose." Wherein again we have two branches more. We begin with the first, their condition, such as are called — those who "are God's children" are such persons as are effectually called, take notice of that. First, for the calling itself to show you what it is. Now this it may be briefly thus described and declared unto us: calling, it is a work of God's Spirit, whereby, in the use of the means, He does effectually draw the elect from ignorance and unbelief, to true knowledge and faith in Christ, this is the calling which is here spoken of. There is a double calling which is mentioned in Scripture: the one is general in the publishing of the gospel; the other is special, which belongs only to the elect. And this latter is that which we have here in this text, which are "called according to His purpose." First, as to the former, the parts whereof this special and peculiar calling does consist, they are again twofold — First, God's invitation. And secondly, man's acceptation. The second thing considerable to this calling is (as the parts whereof it consists so) the terms from which and to which it does proceed. And these according to the language of Scripture are sin and grace: from that miserable and wretched condition in which all men are by nature to the happy estate and condition of the children of God (Acts 26:18). The consideration of this point is thus far useful to us, as it serves to set forth the excellency and all-sufficiency of the grace of God in conversion. And so as an argument of greater power, so also of greater favour and goodness in God towards us. The second is the person calling, and that is God Himself; it is He to whom this work does properly and principally belong. "No man cometh unto Me," says Christ," except the Father which hath sent Me draw him" (John 6:44; so Acts 2:39). This it serves, first of all to inform us, that religion is not mere imagination, or a business of man's devising. No, but that it is such as God Himself has invited and called us to. It is also very comfortable as to the perfection and consummation of grace in us, "that He who hath begun a good work in us will perfect it," etc., as it is in Philippians 1:6. Lastly, seeing it is God that calls us, we should therefore be careful to lead a godly and holy life and conversation, answerable to the nature of Him who hath thus called us. The third is the manner, and means, and time of calling, both how and when it is performed. First, for the manner how, or the means by which, this is in an ordinary course by the preaching and publishing of the gospel (Romans 10:17). Therefore this teaches us accordingly to honour this ordinance of God and to set highly by it. Another thing considerable as to this calling is the time and season of it when it is that men are made partakers of this blessing; now for this we find it to be a thing unlimited and undetermined, there is no set or appointed time for it, but some are called at one time, and some are called at another, as it pleases God in His providence to dispose it. Beloved, it is a dangerous thing to neglect the present seasons of grace and effectual vocation, because if we do so we know not whether we may ever enjoy them again. The fourth and last thing here considerable is the persons who are the subjects of this call. Therefore let none either engross this mercy or despair of it. Let none engross it to themselves as if it belonged to none but unto them; nor let none despair of it for themselves as if it did not belong to them at all. Those who are themselves effectually called they will have a high esteem and account both of their calling itself, as also of all other persons who are partakers of the same calling with them. The second is the ground of this condition, as also of the privilege annexed unto it, and that is the purpose and good pleasure and decree of God "according to His purpose." First, this calling here spoken of it is absolute and independent. It is according to God's purpose, not according to our desert, thus 2 Timothy 1:9. This must needs be so; because we see by plain experience that those who might be thought most of all to deserve it are many times excluded from it, whilst others are taken in. The publicans and harlots went into the kingdom of heaven before the Pharisees (Matthew 21:31). Therefore let us from hence learn to abhor all doctrine of merit. Let us give God the whole glory of all. Our calling is absolute. Secondly, it is also unchangeable as the purpose itself, from whence it proceeds; the gifts and calling of God are without repentance. Lastly, we see here the ground of the universal happiness of God's children, and in particular the certainty of the privilege above mentioned of "all things working to their good." (Thomas Horton, D.D.) Parallel Verses KJV: And we know that all things work together for good to them that love God, to them who are the called according to his purpose. |
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