But, again, the things _really and essentially good_ in their very nature and inseparable qualities are those which, in the estimation of the mere world, are held in no account whatsoever. What the bible chiefly esteems, and the world wholly neglects, are spiritual blessings,--the good things of the soul of man, "the precious things of heaven, even of the everlasting hills." Those precious things, the goodwill of him who is the great I AM--the peace of God which passeth all understanding--the luxury of promoting the good of man and the glory of God;--still more, the pardon of sin, through faith in the atonement of Jesus Christ--a gradual advancement in true holiness--a growing fitness and longing desire for the future blessedness of the saints, and a final admission and "abundant entrance into the everlasting kingdom of our Lord and Saviour," the "inheritance incorruptible, undefiled, and that fadeth not away;"--these are truly to the world but as a dream, a fancy, a cunningly-devised fable; but, to the mind of the Christian, stand for everything truly and substantially good. They are in all his plans first and foremost, and nearest and dearest to his heart. They are as necessary to him in his calculation and account of human happiness, as profit and pleasure are to his neighbours around. "Eye hath not seen, nor ear heard, nor the heart conceived, the things which God hath prepared for them that love him." But God hath revealed to _him_ by his Spirit, these very things, as his chief good, his measure of all true happiness. Wealth may be good, health still better, kindly affections and attached friends the best of earthly boons; but the favour of God, the acquisition of his image, the means of grace, and the hope of glory, are to him sovereign and above all. While many ask, amidst the increase of their corn, and wine, and oil, "Who will show us any good?" he exclaims, "Lord, lift thou up the light of thy countenance upon me"--"in thy presence is the fulness of joy; at thy right hand are pleasures for evermore." He weighs well the nature, and "remembers the end" of all that is called good, and so "does not amiss." II. For, secondly, he finds that, while we so do, and so consider, "all things work together for good to _those that love God_." There is, first, on the mind of the Christian that secret influence in the very disposition of love to God, which will _of itself_ turn to good every thing that comes from the God whom we love, and the Saviour on whom we fully and implicitly rely. And there is, secondly, a full disposition on the part of _our heavenly Father_ so to order and direct every event which befals his loving and attached children, as shall be found at last to have answered the ends of sovereign wisdom and divine mercy.