upon which his eye, his hand, his heart, is most set. "My son, give me

upon which his eye, his hand, his heart, is most set. "My son, give me

serve him with my inward man. Ezek 36:26-27; Isa 29:13; Matt 15:79. The heart is the presence-chamber of the King of heaven, and that upon which his eye, his hand, his heart, is most set. "My son, give me your heart, and let your eyes observe my ways." Proverbs 23:26.

God has written his law in believers' hearts, and therefore they cannot but obey it from the heart: "I delight to do your will, O my God." How so? Why, "your law is within my heart," or, in the midst of my affections, as the Hebrew has it, Psalm 40:8. The heart within echoes and answers to the commandments without, as a book written answers to his mind, who writes it; as face answers to face; as the impression on the wax answers to the character engraved on the seal. The scribes and Pharisees were much in the outward obedience of the law—but their hearts were not in their obedience; and therefore all they did signified nothing in the account of Christ, who only accepts outward actions as they flow from the heart and affections. Their souls were not in their services, and therefore all their services were lost services. They were very glorious in their outward profession—but their hearts were as filthy sepulchers. Their outsides shined as the sun—but their insides were as black as hell, Matt 23. They were like the Egyptians' temples—beautiful without, but filthy within. Well! remember this: No action, no service, is accepted in heaven—but that which is sealed up with integrity of heart. God will not be put off with the shell, when we give the devil the kernel.

(2.) The second property. That obedience which accompanies salvation is UNIVERSAL as well as cordial. The soul falls in with every part and point of God's will, so far as he knows it, without prejudice or partiality, without tilting the balance on one side or another. A soul sincerely obedient, will not pick and choose what commands to obey and what to reject, as hypocrites do; he has an eye to see, an ear to hear, and a heart to obey the first table as well as the second, and the second table as well as the first; he does not adhere to the first and neglect the second, as hypocrites do; neither does he adhere to the second and despise the first, as profane men do; he

obeys not out of choice, but out of conscience: Psalm 119:6, "Then shall I not be ashamed, when I have respect unto all your commandments." He does not pick and choose. He obeys all, in respect of his sincere purpose, desire, and endeavor; and this God accepts in Christ for perfect and complete obedience, etc.

Look! as faith never singles out his object—but lays hold on every object God holds forth for it to close with; faith does not choose this truth and reject that, it does not close with one and reject another. Faith does not say, 'I will trust God in this case, but not in that case; I will trust him for this mercy, but not for that mercy; I will trust him in this way, but not in that way.' Faith does not choose its object. Faith knows that he who has promised is powerful and faithful, and therefore faith closes with one object as well as another. So a true obedient soul does not single out the commands of God, as to obey one and rebel against another; it dares not, it cannot say, 'I will serve God in this command but not in that.' No! In an evangelical sense it obeys all: Luke 1:5-6, "Zacharias and Elizabeth were both righteous before God, walking in all the commandments and ordinances of the Lord blameless." That is, without complaint. They walked not only in commandments, but also in ordinances; not only in ordinances—but also in commandments. They were good souls, and good at both.

An obedient soul is like a crystal glass with a light in the midst, which shines forth through every part thereof. So that royal law that is written upon his heart shines forth into every parcel of his life; his outward works do echo to a law within.

A man sincerely obedient, lays such a charge upon his whole man, as Mary, the mother of Christ, did upon all the servants at the feast: John 2:5, "Whatever the Lord says unto you—do it." Eyes, ears, hands, heart, lips, legs, body, and soul—-all seriously and affectionately observe whatever Jesus Christ says unto you, and do it.

So David does: Psalm 119:34,69, "Give me understanding, and I shall keep your law; yes, I shall observe it with my whole heart." "The

proud have forged a lie against me; but I will keep your precepts with my whole heart." The whole heart includes all the faculties of the soul and all the members of the body. Says David, I will put hand and heart, body and soul, all within me and all without me—to the keeping and observing of your precepts. Here is a soul, thorough in his obedience, he stands not halting nor halving of it, he knows the Lord loves to be served truly and totally, and therefore he obeys with an entire heart and a sincere spirit.

I have read of a very strange speech which dropped out of the mouth of Epictetus, a heathen: "If it be your will," says he, "O Lord, command me what you will, send me where you will, I will not withdraw myself from anything which seems good to you." Ah! how will this heathen at last rise in judgment against all Sauls, Jehus, Judases, Demases, scribes, and pharisees—who are partial in their obedience, who while they yield obedience to some commands, live in the habitual breach of other commands! Truly, he who lives in the habitual breach of one command, shall at last be reputed by God guilty of the breach of every command, James 2:10, and God accordingly will in a way of justice proceed against him, Ezek 18:1013.

It was the glory of Caleb and Joshua, that they followed the Lord fully—in one thing, as well as another, Num 14:24. So Cornelius: "We are present before God, to hear whatever shall be commanded us by God," Acts 10:33. He does not pick and choose. So in Acts 13:22, "have found David the son of Jesse, a man after My heart, who will carry out all My will;" or rather as it is in the Greek, "he shall fulfill all my wills," to note the universality and sincerity of his obedience. He minds not only general duties of religion—but also particular duties; as a magistrate, as a minister, as a father, as a master, as a son, as a servant.

A sincere heart loves all commands of God, and prizes all commands of God, and sees a divine image stamped upon all the commands of God; and therefore the main bent and disposition of his soul, is to

obey all, to subject to all. God commands universal obedience, Josh 1:8; Deut 5:29; Ezek 18. The promise of reward is made over to universal obedience, Psalm 19:11; Josh 1:8. Universal obedience is a jewel that all will wish for, or rejoice in, at the day of death and the day of judgement; and the remembrance of these things, with others of the like nature, provokes all upright souls to be impartial, to be universal in their obedience.

[3.] The third property. That obedience which accompanies salvation springs from inward spiritual causes, and from holy and heavenly motives. It flows from faith. Hence it is called "the obedience of faith," Rom 16:26. So in 1 Tim 1:5, "The goal of our instruction is love from a pure heart, a good conscience, and a sincere faith." Faith draws down that divine virtue and power into the soul, which makes it lively and active, abundant and constant, in the work and way of the Lord.

And as faith, so love, puts the soul forward in ways of obedience. John 14:21,23, "If any man loves me, he will keep my commandments." So Psalm 119:48, "My hands also will I lift up to your commandments, which I have loved." Divine love is said to be the fulfilling of the commandments, because it puts the soul upon keeping them. Divine love makes every weight light, every yoke easy, every command joyous. It knows no difficulties, it facilitates obedience, it divinely constrains the soul to obey, to walk, to run the ways of God's commands. Where love is, the soul says of every command, "it is a good saying." But where love is lacking, the man cries out, "it is a hard saying; who can bear it?"

And as sound obedience springs from faith and love, so it flows from a filial fear of God: Psalm 119:161, "My heart stands in awe of your word." So Heb 11:7, "By faith Noah, after being warned about what was not yet seen, in reverence built an ark to deliver his family." Ah! but hypocrites and temporary professors are not carried forth in their obedience from such precious and glorious principles, and

therefore it is that God casts all their services as dung in their faces, Isa 1:11.

And as that obedience which accompanies salvation flows from inward spiritual principles, so it flows from holy and heavenly motives, as from the tastes of divine love, and the sweetness and excellency of communion with God, and the choice and precious discoveries which the soul in ways of obedience has had of the beauty and glory of God, Isa 64:5. The sweet looks, the heavenly words, the glorious kisses, the holy embraces, which the obedient soul has had, makes it freely and fully obedient to the word and will of God.

Ah! but all the motives which move hypocrites and carnal professors to obedience, are only external and carnal—as the eye of the creature, the ear of the creature, the applause of the creature, the rewards of the creature; either the love of the loaves, or the gain of money, or the desire of ambition, Hos 7:14. Sometimes they are moved to obedience from the fear of the creature, and sometimes from the desire for the creature, and sometimes from the example of the creature, and sometimes from vows made to the creature. Sometimes the frowns of God, the displeasure of God, the rod of God—moves them to obedience, Hos 5:15; Psalm 78:34. Sometimes the quieting and stilling of conscience, the stopping of the mouth of conscience, and the disarming of conscience of all her whipping, racking, wounding, condemning, terrifying, and torturing power—puts them upon some ways of obedience. Their obedience always flows from some low, base, carnal, corrupt consideration or other.

Oh! but that obedience which accompanies salvation does always flow, as you see, from inward and spiritual causes, and from holy and heavenly motives.

[4.] The fourth property. That obedience which accompanies salvation is a ready, free, willing, and cheerful obedience.

(1.) It is READY obedience. Psalm 27:8, "When you said, Seek my face, my heart said unto you, Your face, Lord, will I seek." Psalm 119:60, "I made haste, and delayed not to keep your commandments." Psalm 18:44, "As soon as they hear of me, they shall obey me."

I have read of one who readily fetched water nearly two miles every day for a whole year—to pour upon a dry stick, upon the bare command of a superior, when no reason could be given for the thing. Oh how ready, then, does grace make the soul to obey those divine commands, which are backed with the highest, strongest, and choicest arguments.

(2.) As that obedience which accompanies salvation is ready obedience, so it is FREE and WILLING obedience. Acts 21:13, "Then Paul replied—What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." The beamings out of divine love and glory make gracious souls "willing in the day of his power," Psalm 110:3. Those divine principles which are in them make them willingly obey, without compulsion. So 2 Cor 8:3. The Macedonians were willingly obedient, or, as the Greek has it, they were volunteers not only to their power—but beyond their power.

All the motions and actings of Christ towards his people, for his people, and in his people—are free. He loves them freely, he pardons them freely, he intercedes for them freely, he acts them freely, and he saves them freely. And so they move and act towards Christ freely; they hear, they pray, they wait, they weep, they work, they watch freely and willingly. That Spirit of grace and holiness which is in them, makes them volunteers in all pious duties and services. [1 Chron 29:6-18; 1 Tim 6:18; 1 Thess 2:8]

It is reported of Socrates, that when the tyrant threatened death unto him, he answered, "He was willing." "No then," said the tyrant, "you shall live against your will." He answered again, "No, whatever you

do with me, it shall be my will." If mere human nature, a little raised and refined, will enable a man to do this, will not grace, will not union and communion with Christ, enable a man to do as much, yes, infinitely more? A saint at worst is obedient, either with a willing will, or an unwilling will; like the merchant who is unwillingly willing to throw his goods overboard into the tempestuous sea, to save his life.

(3.) As that obedience which accompanies salvation is free and willing obedience, so it is CHEERFUL and DELIGHTFUL obedience. It is a believer's food and drink, it is his joy and crown, it is a pleasure, a paradise to his soul—to be still obeying his Father's will, to be still found about his Father's business: Psalm 40:8, "I delight to do your will, O my God; yes, your law is in my heart." As the sun rejoices to run his race, so do the saints rejoice to run the race of obedience. God's work is wages, yes, it is better than wages; therefore they cannot but delight in it. Not only for keeping—but also in keeping of his commands, there is great reward: Psalm 112:1, "Blessed is the man who fears the Lord, who delights greatly in his commandments;" that is, in the studying and obeying of his commandments. Psalm 119:16, "I will delight myself in your statutes; I will not forget your word." Psalm 119:35, "Make me to go in the path of your commandments, for therein do I delight." Psalm 119:47, "And I will delight myself in your commandments, which I have loved." Psalm 119:143, "Trouble and anguish have taken hold on me, yet your commandments are my delight."

Divine commands are not grievous to a lover of Christ; for nothing is difficult, to him who loves. The love of Christ, the discoveries of Christ, the embraces of Christ, make a gracious soul studious and industrious to keep the commandments of Christ, in lip and life, in word and work, in head and heart, in book and bosom. Psalm 19:5,11, compared. A good work so much the more delights, by how much the more God, the chiefest and unchangeable good, is loved.

Thus you see that that obedience which accompanies salvation is ready, free, and cheerful obedience.

[5.] The fifth property. The obedience which accompanies salvation, is RESOLUTE obedience. Josh 24:15, "I and my household will serve the Lord." He is fully resolved upon it, come what may, come what can. In the face of all dangers, difficulties, impediments and discouragements, he will obey the Lord, he will follow the Lord. So those worthies, Heb 11:38, "of whom the world was not worthy," obeyed divine commands resolutely, resolvedly, in the face of all kinds of deaths and miseries. So Paul was "obedient to the heavenly vision," though bonds were awaiting him in every place, Acts 20:23. He is better at obeying than at disputing; "I conferred not," says he, "with flesh and blood," Gal 1:15-16.

So Peter and John, and the rest of the apostles, despite all threatenings and beatings—they obey the Lord, they keep fast and close to their Master's work. "Judge for yourselves whether it is right in God's sight to obey you rather than God. For we cannot help speaking about what we have seen and heard. And now, Lord, behold their threatenings: and grant unto your servants, that with all boldness they may speak your word. And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." Acts 4:1920,29, and Acts 5:40-42, compared.

Josephus reports of such resolute Christians, that in the face of all reproaches and difficulties, followed Christ to the cross. You may as well stop the sun from running his race, as you are able to hinder gracious souls from obeying divine commands, Psalm 44:13-14. As a wicked nature makes the wicked peremptory in their disobedience (Jer 44:15-17), so the divine nature makes gracious souls peremptory in their obedience.

Thus you see, no trials, no troubles, no terrors, no threats, no dangers, no deaths—could deter them from resolute obedience to divine precepts. It is not the fiery furnace, nor the lions' den, nor the bloody sword, nor the torturing rack, which can frighten gracious souls from obedience to their dearest Lord: Psalm 119:106, "I have sworn, and I will perform it, that I will keep your righteous judgments."

[6.] The sixth property. The end of that obedience which accompanies salvation is, divine glory. The eye of the obedient soul, in prayer and praises, in talking and walking, in giving and receiving, in living and doing, is divine glory: Rom 14:7-8, "For none of us lives to himself alone and none of us dies to himself alone. If we live, we live to the Lord; and if we die, we die to the Lord. So, whether we live or die, we belong to the Lord." In all actions, the obedient soul most intends to glorify God. If Satan, the world, or the old man do at any time propound other ends to the soul, this great end, divine glory, out works all those ends; for this is most certain, that which a man makes his greatest and his highest end, will out work all other ends.

Look! as the light of the sun does extinguish and put out the light of the fire, so when a man makes the glory of God his end, that end will extinguish and put out all carnal, low, base ends. That man who makes himself the end of his actions, who makes honor, riches, applause, etc. the end of his actions—he must at last lie down in eternal sorrow, he must dwell in everlasting burnings. The man is as his end is; and his work is as his end is. If his end is bad—all is bad; if his end is good—all is good—and the man is happy forever, Isa 30:33, and Isa 33:14.

[7.] The seventh property. That obedience which accompanies salvation, is a CONSTANT obedience. If once you say, 'it is enough,' you are undone. Psalm 119:112, "I have inclined my heart to obey your statutes always, even to the end." The causes, springs, and motives of holy obedience are lasting and permanent, and therefore

the obedience of a sound Christian is not like the morning dew, or a deceitful bow: Psalm 44:17-19, "All this comes upon us; yet have we not forgotten you, neither have we dealt falsely in your covenant. Our heart is not turned back, neither have our steps declined from your ways; though you have sore broken us in the place of dragons, and covered us with the shadow of death."

The love of Christ, the promises of Christ, the presence of Christ, the discoveries of Christ, the example of Christ, and the recompense of reward held forth by Christ—makes a sound Christian hold on, and hold out, in ways of obedience, in the face of all dangers and deaths. Neither the hope of life, nor the fear of death, can make a sincere Christian either change his master or decline his work. History reports, that it has been the ancient custom of pious Christians under persecuting emperors, to meet, and to bind themselves forever to fly what was evil, and follow what was good, whatever it cost them. Phil 2:12, "Therefore, my beloved, as you have always obeyed, not as in my presence only—but now much more in my absence, work out your own salvation with fear and trembling." This was the Philippians' glory, that they were constant in their obedience; whether Paul was present or absent, they constantly minded their work.

Ah! but hypocrites and temporary professors are but passionate, transient, and inconstant in their obedience; they talk of obedience, they commend obedience, and now and then they step in the way of obedience—but they do not walk in a way of obedience, they are only constant in inconstancy: Job 27:10, "Will the hypocrite delight himself in the Almighty? Will he always call upon God?" Or, as the Hebrew has it—will he in every time call upon God? Will he call upon God in time of prosperity, and in time of adversity? in time of health, and in time of sickness? in time of strength, and in time of weakness? in time of honor, and in time of disgrace? in time of liberty, and in time of durance? etc. The answer to be given in is, he will not always, he will not in every time call upon God. As a lame horse, when he is rested, will go well enough—but after a short time

he halts downright; even so a hypocrite, though for a time he may go on fairly in a religious way, yet when he has attained his ends, he will halt-downright, and be able to go no further.

The monk in Melancthon lived strictly, and walked demurely, and looked humbly, so long as he was but a monk; but when, by his seeming extraordinary sanctity, he got to be made abbot, he grew intolerably proud and insolent, and being asked the reason of it, confessed that his former behavior and lowly looks was but to see if he could find the keys of the abbey. Ah! many unsound hearts there are, who will put on the cloak of religion, and speak like angels, and look like saints, to find the keys of preferment, and when they have found them, none prove more proud, base, and vain than they. Ah! but that obedience which accompanies salvation is constant and durable. A Christian in his course goes straight on heavenwards.

"The cows went straight up the road to Beth-shemesh. They stayed on that one highway, lowing as they went; they never strayed to the right or to the left." 1 Samuel 6:12. So gracious souls goes straight along the highway to heaven, which is the way of obedience; though they go lowing and weeping, yet they still go on, and turn not aside to the right hand nor to the left. If by the violence of temptation or corruption they are thrust out of the way at any time, they quickly return into it again. They may sometimes step out of the way of obedience—but they cannot walk out of the way of obedience. The honest traveler may step out of his way, but he soon returns into it again—and so does the honest soul, Psalm 119:3-4, "They do nothing wrong; they walk in his ways. You have laid down precepts that are to be fully obeyed."

(8.) The eighth property, and lastly. PASSIVE obedience accompanies salvation as well as active. 2 Tim 3:12; 2 Tim 2:12, "Everyone that will live godly in Christ Jesus must suffer persecution," from tongue or pen, from hand or heart. "If we suffer with him, we shall reign with him," Rom 9:17-18. There is no passing into paradise but under the flaming sword. "Through many

afflictions we must enter into the kingdom of heaven," Acts 14:22. A sincere heart is as willing to obey Christ passively as actively: Acts 21:13, "I am ready, not to be bound only—but also to die at Jerusalem, for the name of the Lord Jesus." I am willing, says Paul, to lose my comforts for Christ, I am ready to endure any dolours for Christ, I am willing to lose the creature, and to leave the creature for Christ. Friends may have the milk of a believer's love—but Christ has the cream.

So Paul, Phil 3:8, speaks of himself as having been like one in a seatempest, that had cast out all his precious wares and goods for Christ's sake "for whom," says he, "I have suffered the loss of all." So must we, in stormy times, cast all overboard for Christ, and swim to an immortal crown—through sorrows, blood, and death. But because I have in this treatise spoken at large of the sufferings of the saints, I shall say no more of it in this place; and thus you see what that obedience is, which accompanies salvation.

V. The fifth thing that I am to show you is, what LOVE that is, which accompanies salvation. That love does accompany salvation I have formerly showed you; but now I shall show you what that love is, which accompanies salvation; and that I shall do in these following particulars. I shall not speak of the firstness, freeness, fullness, sweetness, and greatness of Christ's love to us—but of that love of ours which accompanies salvation, concerning which I shall say thus:

(1.) The first property. First, That love which accompanies salvation is a SUPERLATIVE love, a TRANSCENDENT love. True love to Christ does wonderfully transcend and surpass the love of all relations; the love of father, mother, wife, child, brother, sister, yes, life itself, Matt 10:37-38; Luke 14:26-27,34. Psalm 73:25, "Whom have I in heaven but you? And there are none upon earth that I desire besides you." Christ will be all—or nothing at all. There are the greatest causes of love, there are the highest causes of love, there are all the causes of love—to be found in Christ. In angels and men there

are only some particular causes of love; all causes of love are eminently and only to be found in Christ: Col 1:19, "It pleased the Father that in him should all fullness dwell," There is not only fullness—but an overflowing of fullness in Jesus Christ. All wisdom, all knowledge, all light, all life, all love, all goodness, all sweetness, all blessedness, all joys, all delights, all pleasures, all beauties, all beatitudes, all excellencies, all glories—are in Christ, Col 2:9.

The true lovers of Christ know that Christ loves as a head, as a king, as a father, as a husband, as a brother, as a kinsman, as a friend—and this raises up a believer to love Christ with a transcendent love. They know that Christ loves them more than they love themselves; yes, that he loves them above his very life, John 10:1,17-18.

Love is the loadstone of love. Certainly they do not love Christ, who love anything more than Christ. Christ is amiable and lovely; he is spotless and matchless in his names, in his natures, in his offices, in his graces, in his gifts, in his manifestations, in his appearances, in his ordinances. He is full of dignity, majesty, mercy, and glory. "He is white and ruddy, the chief among ten thousand." His mouth is sweetness; yes, he is full of delights, Song 5:10-16. Christ is wholly delectable; he is altogether desirable from top to toe; he is amiable and lovely, he is glorious and excellent. Christ is lovely, Christ is very lovely, Christ is most lovely, Christ is always lovely, Christ is altogether lovely. He is "the express image of God;" he is "the brightness of his Father's glory." If one could but anatomize him, it shall find in him all high perfections and supereminent excellencies. And upon these and such like considerations the saints are led forth to love Jesus Christ with a most transcendent love.

(2.) The second property. Secondly, That love which accompanies salvation is OBEDIENTIAL love, it is OPERATIVE and WORKING love. The love of Christ makes a man subject to the commands of Christ: "If any man loves me, he will keep my commandments;" and again, "He who has my commandments, and keeps them, he it is that loves me," John 14:21. Divine love is very

operative: Psalm 116:1, "I love the Lord," says David. Well, but how does this love work? Why, says he, "I will walk in his ways, I will pay my vows, I will take the cup of salvation, I will offer the sacrifice of thanksgiving, and I will call upon the name of the Lord as long as I live," Psalm 116:2,9,13-14,17.

I have read a story of an elephant, who being fallen down, and unable to help himself, or get up again, by reason of the inflexibleness of his legs, a forester coming by, helped him up; wherewith the elephant, by the very instinct of nature, was so affected, that he followed this man, and would do anything for him, and never left him until his dying day. Ah, sirs, will not divine love make a man do more?

Divine love is not stinted nor limited to one sort of duty—but freely obeys all. He who loves, flies; he who loves, runs; he who loves, believes; he who loves, rejoices; he who loves, mourns; he who loves, gives; he who loves, lends; he who loves, bears; he who loves, waits; he who loves, hopes, etc.

Heb 6:10, "For God is not unrighteous, to forget your work and labor of love." Love makes the soul laborious. That love which accompanies salvation is very active and operative. It is like the virtuous woman in the Proverbs, who set all her maidens to work. It is never quiet—but in doing the will of God. It will not allow any grace to sit idle in the soul. It will incite and put on all other graces to act and operate. Love sets faith upon drawing from Christ, and patience upon waiting on Christ, and humility upon submitting to Christ, and godly sorrow upon mourning over Christ, and selfdenial upon forsaking of the nearest and dearest comforts for Christ, etc. As the sun makes the whole earth fertile, so does divine love make the soul fruitful in works of righteousness and holiness. He who loves cannot be idle nor barren.

Love makes the soul constant and abundant in well-doing: 2 Cor 5:14, "The love of Christ constrains us." Love's property is to do eternally. It is an eternal, lasting principle, and actions will last as

long as principles; its action is as abiding as itself. It urges us and puts us forward; it carries us on as men possessed with a vehemency of spirit, or as a ship which is driven with strong winds towards the desired haven. Natural love makes the child, the servant, the wife, obedient. Just so, does divine love make the soul better at obeying God, than at disputing with God. A soul who loves Christ will never cease to obey—until he ceases to be. That love which accompanies salvation is like the sun. The sun, you know, casts his beams upward and downward, to the east and to the west, to the north and to the south. Just so, the love of a saint ascends to God above, and descends to men on earth; to our friends on the right hand, to our enemies on the left hand; to those who are in a state of grace, and to those who are in a state of nature. Divine love will still be a-working one way or another.

(3.) The third property. That love which accompanies salvation is a SINCERE and INCORRUPT love: Eph 6:24, "Grace be with all those who love our Lord Jesus Christ in sincerity. Amen." That is, who love Christ in sincerity, and not in pretense and hypocritically. The true bred Christian, loves Christ for Christ; he loves Christ for that internal and eternal worth that is in him; he loves him for his incomparable excellency and beauty, for that transcendent sweetness, loveliness, holiness, and goodness that is in him. He is not of those who love Christ for loaves, neither will he with Judas kiss Christ and betray him; nor yet will he with those in the Gospel cry out, "Hosanna, Hosanna!" one day, and "Crucify him, crucify him!" the next, Matt 21:9,15.

They love Christ with a virgin love: Song 1:3, "The virgins love you." That is, they love you in much sincerity, purity, and integrity; they love you for that fragrant savor, for that natural sweetness, for that incomparable goodness which is in you. So Song 1:4, "The upright love you," or "They love you in uprightnesses," that is, most uprightly, most entirely, most sincerely, and not as hypocrites, who love you for base, carnal respects; who love you in compliment—but

not in realities; who love you in word and tongue—but despise you in heart and life; who love the gift more than the giver.

That love which accompanies salvation is real and cordial love, it is sincere and upright love, it makes the soul love Christ, the giver, more than the gift; it makes the soul love the gift for the giver's sake; it will make the soul to love the giver without his gifts. And truly, they shall not be long without good gifts from Christ, who love Christ more than his gifts. Judas was kin to the bag, he was not kin to Christ. Christ hath many such kinsmen. A Christian cares not for anything that has not something of Christ in it. He says with him, 'without Christ, all plenty is scarcity.' Austin prays: 'Lord, whatever you have given, take all away; only, only give me yourself.' God gave him himself, and cast in many other mercies into the bargain.

Vespasian commanded a liberal gift should be given to a woman who came and professed that she was in love with him. Ah, Christians, shall Vespasian, an heathen prince, reward her liberally, who loved his person? and will not the Lord Jesus much more reward them with his choicest gifts, who love him more than his gifts? Surely Christ will not be worse than a heathen, he will not act below a heathen! He shall never be a loser, who loves Christ for that spiritual sweetness and loveliness which is in Christ; Christ will not live long in that man's debts.

(4.) The fourth property. That love which accompanies salvation is a VEHEMENT love, an ARDENT love. It is a spark of heavenly fire, and it puts all the affections into a holy flame: Song 1:7, "Tell me, O you whom my soul loves, where you feed?" etc. This amiable, amorous, passionate compellation, "O you whom my soul loves," speaks the spouse's love to be hot and burning towards Christ. So in Isa 26:8-9, "The desire of our souls is towards you, and to the remembrance of your name. With my soul have I desired you in the night, yes, with my spirit within me, will I seek you early." This affectionate, this passionate form of speech, "With my soul have I desired you," and that, "with my spirit within me will I seek you,"

does elegantly set forth the vehement and ardent love of the church to Christ.

Just so, does that pathetical exclamation of the church, "Oh, feed me with your love—your 'raisins' and your 'apples'—for I am utterly lovesick!" Song 2:5. The betrothed virgin cannot show more strong and vehement love to her beloved, than by being utterly lovesick, when she meets him, when she enjoys him. It was so here with the spouse of Christ. The love of Christ to believers, is a vehement love, an ardent love—witness his leaving his Father's bosom, his putting upon us his royal robes, his bleeding, his dying, etc. And it does naturally beget vehement and ardent love in all the beloved of God. Where Christ loves, he always begets one who loves like himself. That love which is flat, lukewarm, or cold, will leave a man to freeze on this side heaven, it will fit him for the warmest place in hell. Dives' love was very cold, and he found the flames of hell to be very hot. That love which accompanies salvation is full of heat and fire.

(5.) The fifth property. That love which accompanies salvation is LASTING love, it is PERMANENT love. The objects of it are lasting, the springs and causes of it are lasting, the nature of it is lasting. The primitive Christians "did not love their lives so much as to shrink from death," Rev 12:11. Persecutors have taken away the martyrs' lives for Christ—but could never destroy their love to Christ: Eph 6:24, "Grace be with all those who love the Lord Jesus in sincerity," or, "in incorruption," as the Greek word signifies; whereby the apostle gives us to understand, that true love to Christ is not liable to corruption, putrefaction, or decay—but is constant and permanent, lasting, yes, everlasting. 'Love never fails,' but shall last forever in heaven; in which respect the apostle lifts it up above faith, hope, and all the common gifts of the Spirit.

That love which accompanies salvation is like the oil in the cruse and the meal in the barrel, which never ran out. It is like the apple-tree of Persia, that buds, blossoms, and bears fruit every month. It is like the lamp in the story, which never went out. It is like the asbestos stone,

which neither burns in the fire, nor sinks in the water. Song 8:6-7, "Love is stronger than death. Many waters cannot quench love; neither can rivers drown it. If a man tried to buy love with everything he owned, his offer would be utterly despised." Love rides in her chariot of triumph over all calamities and miseries, and cries, 'Victory, victory!' Love will outlive all enemies, temptations, oppositions, afflictions, persecutions, dangers, and deaths. Love's motto is 'I yield to none.' Love is like the sun; the sun beginning to ascend in his circle, never goes back until he comes to the highest degree thereof. True love abhors apostasy, it ascends to more perfection, and ceases not until, like Elijah's fiery chariot, it has carried the soul to heaven.

Many men's love to Christ is like the morning dew; it is like Jonah's gourd, which came up in a night and vanished in a night. But that love which accompanies salvation is like Ruth's love, a lasting and an abiding love, Ruth 1. It is love that will bed and board with the soul, that will lie down and rise up with the soul, that will go to the fire, to the prison, to the grave, to heaven with the soul.

(6.) The sixth property. Sixthly, that love which accompanies salvation, is an ABOUNDING love, an INCREASING love. This is clear throughout the whole book of Canticles, as all may run and read. Love in a saint, is like the waters in Noah's time, which rose higher and higher. The very nature of true love is to abound and rise higher and higher. Phil 1:9, "This I pray, that your love may abound yet more and more."

The longer a believer lives, the more eminent and excellent causes of love he sees in Christ. Christ discovers himself gradually to the soul. Now a believer's love to Christ rises answerable to the causes of love, which he sees in Christ. The more light the more love. Knowledge and love, like the water and the ice, beget each other. Man loves Christ by knowing—and knows Christ by loving. Man's love is answerable to his knowledge. He cannot love much—who knows but little of Christ; he cannot love little—who knows much of Christ. As a

man rises higher and higher in his apprehensions of Christ—so he cannot but rise higher and higher in his affections to Christ.

Again, the daily mercies and experiences that they have—of the love of Christ, of the care of Christ, of the affections and compassion of Christ, working more and more towards them, cannot but raise their affections more and more to him. As fire is increased by adding of fuel unto it—so is our love to Christ increased, upon fresh and new manifestations of his great love toward us. As the husband abounds in his love to his wife—so the wife rises in her love to her husband. The more love the father manifests to the child—the more the sincere child rises in his affections to him. So the more love the Lord Jesus shows to us—the more he is beloved by us. Christ showed much love to Mary Magdalene—and this raises in her much love to Christ. "She loved much, for much was forgiven her," Luke 7:47-48.

As the Israelites, Num 33:29, removed their tents from Mithcah to Hashmonah, from sweetness to swiftness, as the words import—so the sweetness of divine love manifested to the soul makes the soul more sweet, swift, and high in the exercise and actings of love towards Christ. A soul under special manifestations of love, weeps that it can love Christ no more. Mr. Welch, a Suffolk minister, weeping at table, and being asked the reason of it, answered, it was because he could love Christ no more. The true lovers of Christ can never rise high enough in their love to Christ; they count a little love to be no love; great love to be but little love; strong love to be but weak love; and the highest love to be infinitely below the worth of Christ, the beauty and glory of Christ, the fullness, sweetness, and goodness of Christ. Their greatest misery in this life is, that they love Christ so little, though they are so much beloved by him.

(7.) The seventh property, and lastly, that love which accompanies salvation, is OPEN love, it is MANIFEST love; it is love which cannot be hidden, which cannot be covered and buried. It is like the sun, it will shine forth, and show itself to all the world. A man cannot

love Christ—but he will show it in these, and such like things as follow:

First, Love to Christ makes the soul even ready to break, in longing after a further, clearer, and fuller enjoyment of Christ. The voice of genuine love is, "Come, Lord Jesus, come quickly," Rev 22:20. "Come quickly, my love! Move like a swift gazelle or a young deer on the mountains of spices!" Song 8:14. "I desire to depart, and to be with Christ, which for me is best of all," Phil 1:23. It is a mercy, says Paul, for Christ to be with me—but it is a greater mercy for me to be with Christ. I desire to die, that I may see my Savior; I refuse to live, that I may live with my Redeemer.

Love desires and endeavors forever to be present, to converse with, to enjoy, to be closely and eternally united to its object, Christ. The longing of the espoused maid for the marriage day, of the traveler for his inn, of the mariner for his haven, of the captive for his ransom, etc., is not to be compared to the longings of the lovers of Christ, after a further and fuller enjoyment of Christ. Austin longed to see that head, which was crowned with thorns.

The lovers of Christ do well know—that God has reserved the best wine, the best things, until last; that until they are taken up into glory, their chains will not fall off; until then their glorious robes shall not be put on; until then all sorrow and tears shall not be wiped from their eyes; until then their joy will not be full, their comforts pure, their peace lasting, their graces perfect; and this makes them look and long after the enjoyment of the person of Christ.

It was a notable saying of one, "Let all the devils in hell," says he, "attack me; let disease decay my body; let sorrows oppress my mind; let pains consume my flesh; let heat scorch me, or cold freeze me, let all these, and whatever more can come, happen unto me—just so that I may enjoy my Savior."

Secondly, Love to Christ shows itself by working the soul to abase itself, that Christ may be exalted, to lessen itself to greaten Christ, to cloud itself that Christ alone may shine. Love cares not what it is, nor what it does—so that it may but advance the Lord Jesus; it makes the soul willing to be a footstool for Christ, to be anything, to be nothing, that Christ may be all in all. [Rev 4:10-11; John 3:26-81; Phil 3:7-8]

Thirdly, That love which accompanies salvation, sometimes shows itself by working the soul to be cheerful and resolute, to be patient and constant in sufferings for Christ: 1 Cor 13:7, "Love endures all things." Love will not complain, love will not say that the burden is too great, the prison is too dark, the furnace is too hot, the chains are too heavy, the cup is too bitter, etc., Acts 21:13. A true lover of Christ can slight his life, out of love to Christ, as that blessed virgin in Basil, who, being condemned for Christianity to the fire, and having her estate and life offered her, if she would worship idols, cried, "Let money perish, and life vanish! Christ is better than all!" That love which accompanies salvation, makes a Christian free and forward in suffering anything that makes for the glory of Christ.

Fourthly, that love which accompanies salvation, shows itself by working the soul to be pleased or displeased, as Christ is pleased or displeased. A soul who loves Christ has his eye upon Christ—and that which makes Christ frown makes him frown, and what makes Christ smile makes him smile. Love is impatient of anything which may displease a beloved Christ.

Look what Harpalus once said, 'What pleases the king pleases me,' that says a true lover of Christ, 'What pleases Christ, that pleases me.' 'Holiness pleases Christ and holiness pleases me,' says a lover of Christ. 'It pleases Christ to overcome evil with good, to overcome hatred with love, enmity with kindness, pride with humility, passion with meekness, etc., and the same pleases me,' says a lover of Christ. 1 John 4:17, "As he is—so are we in this world." 'Our love reflects Christ's love, and our hatred reflects Christ's hatred; he loves all

righteousness and hates all wickedness. Just so, do we,' say the lovers of Christ, Psalm 119:113,128,163.

It is said of Constantine's children, that they resembled their father to the life, that they put him wholly on. The true lovers of Christ resemble Christ to the life, and they put him wholly on. Hence it is that they are called Christ's body, 1 Cor 12:12.

Fifthly, True love to Christ shows itself sometimes by working the lovers of Christ to expose themselves to suffering, to save Christ from suffering in his glory; to venture the loss of their own crowns, to keep Christ's crown upon his head; to venture drowning, to save Christ's honor from sinking. Thus did the three children, Daniel, Moses, and other worthies of Hebrews 11.

I have read of a servant who dearly loved his master, and knowing that his master was hunted by his enemies, he put on his master's clothes, and was captured in place of his master, and suffered death for him.

Divine love will make a man do as much for Christ; it will make a man hang for Christ and burn for Christ: Rev 12:11, "They did not love their lives so much as to shrink from death." Christ and his truth was dearer to them than their lives. They slighted, disdained, yes, despised their very lives, when they stood in competition with Christ and his glory, and chose rather to suffer the greatest misery, than that Christ should lose the least grain of his glory.

Sixthly, That love which accompanies salvation shows itself sometimes by working the lovers of Christ to be affected and afflicted with the dishonors which are done to Christ: Psalm 119:136, "My eyes run down with rivers of tears, because men keep not your law," Jer 9:1-2. So Lot's soul was vexed, racked, and tortured with the filthy lives of the wicked Sodomites, 2 Pet 2:7-8. The turning of his own flesh, his wife, into a pillar of salt did not vex him—but their sins did rack his righteous soul. Psalm 69:9, "The

reproaches of those who reproached you fell upon me." A woman is most wounded in her husband, so is a Christian in his Christ. Though Moses was as a mute child in his own cause, yet when the Israelites, by making and dancing about their golden calf, had wounded the honor and glory of God, he shows himself to be much affected and afflicted for the dishonor done to God.

The statue of Apollo is said to shed tears for the afflictions of the Grecians, though it could not help them. Just so, a true lover of Christ will shed tears for those dishonors which are done to Christ, though he knows not how to prevent them. It is between Christ and his lovers as it is between two lute strings that are tuned one to another; no sooner one is struck—but the other trembles. Just so, no sooner is Christ struck—but a Christian trembles, and no sooner is a Christian struck—but Christ trembles: "Saul, Saul, why persecute you me?" Acts 9:4.

Though king Croesus' son was mute all his lifetime, yet when one was about to kill his father, the affection that he had for his father broke the bars of his speech, and he cried out, "Take heed of killing the king!" You know how to apply it.

Seventhly, That love which accompanies salvation does show itself by working the soul to observe with a curious critical eye Christ's countenance and demeanor, and by causing the soul to be sad or cheerful, as Christ's demeanor and countenance is towards the soul. When Christ looks sad—then the soul is sad, as Peter was: Christ cast a sad look upon him—and that made Peter's heart sad; he went forth and wept bitterly. And when Christ looks sweetly, and speaks kindly, and acts lovingly, then to be cheerful and joyful, as the church was in Song 3:4, "It was but a little that I passed from them—but I found him whom my soul loves: I held him, and would not let him go." So the church in Isa 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he has clothed me with the garments of salvation, he has covered me with a robe of righteousness, as a

bridegroom decks himself with ornaments, and as a bride adorns herself with her jewels."

A true lover of Christ has still his eye upon Christ, and as his countenance stands, so is he glad or sad, cheerful or sorrowful. Tigranes, coming to redeem his wife, who was taken prisoner by King Cyrus, was asked what ransom he would give for his wife. He answered that he would redeem her liberty with his own life. Having prevailed for her liberty, Tigranes asked his wife what she thought of King Cyrus. "Truly," said she, "I cannot tell, for I did not so much as look on him or see him." "Whom then," said he, wondering, "did you look upon?" "Whom should I look upon," said she, "but him who would have redeemed my liberty with the loss of his own life." So a Christian, a true lover of Christ, esteems nothing worth a looking upon, but Christ—who has redeemed him with his own blood.

Eighthly, That love which accompanies salvation, reaches forth a hand of kindness to those who bear the image of Christ. "He who loves not his brother, whom he has seen, how can he love God whom he has not seen?" Jerome professed how much he loved Christ in Augustine, and Augustine in Christ.

Now, because many mistake in their love to the saints, and the consequences which follow that mistake are very dangerous and pernicious to the souls of men, I shall therefore briefly hint to you the PROPERTIES of that love to the saints, which accompanies salvation. And,

(1.) The first property. The first is this, true love to the saints is SPIRITUAL; it is a love for the image of God, which is stamped upon the soul. Col 1:8, "Epaphras has declared to us your love in the Spirit." A soul who truly loves, loves the Father for his own sake, and the children for the Father's sake. Many there are, who love Christians for their goods, not for their good; they love them for the money that is in their purse—but not for the grace that is in their hearts. Love to the saints, for the image of God stamped upon them—

is a flower which grows not in nature's garden. No man can love grace in another man's heart—but he who has grace in his own. Men do not more naturally love their parents, and love their children, and love themselves—than they do naturally hate the image of God upon his people and ways. Remember, wicked men, God himself is wronged by the injury which is done to his image. The contempt and despite is done to the king himself, which is done to his image or coin.

True love is for what of the divine nature, for what of Christ and grace—shines in a man. It is one thing to love a godly man, and another thing to love him for godliness. Many love godly men as they are kind, or influential, or learned, or of a sweet nature—but all this is but natural love; but to love them because they are spiritually lovely, because they are "all glorious within, and their raiment is of embroidered gold," Psalm 45:13, is to love them as becomes saints; it is to love them at so high and noble a rate that no hypocrite in the world can reach to it. The wasps fly about the tradesman's shop, not out of love to him—but for the honey and the fruit which is there. This age is full of such wasps.

(2.) The second property. Secondly, True love to the saints is UNIVERSAL—to one Christian as well as another, to all as well as any; to poor Lazarus as well as to rich Abraham; to a despised Job as well as to an admired David; to an afflicted Joseph as well as to a raised Jacob; to a despised disciple as well as to an exalted apostle. Phil 4:21, "Greet every saint," the poorest as well as the richest; the weakest as well as the strongest; the lowest as well as the highest. They have all the same Spirit, the same Jesus, the same faith; they are all fellow-members, fellow-travelers, fellow-soldiers, fellowcitizens, fellow-heirs, and therefore must they all be loved with a sincere and cordial love. It was the glory of the Ephesians and Colossians that their faith and love reached to all the saints; it was not narrow, and confined to some particulars—but it was universal. Eph 1:15; Col 1:4.

The apostle James soundly condemn that partial love which was among professors in his days, James 2:1-2. Not that the apostle does absolutely prohibit a civil differencing of men—but when the rich man's wealth is more regarded than the poor man's godliness, and when men so favor the rich, as to cast scorn, contempt, disgrace, and discouragement upon the godly poor; this is a sin for which God will visit the sons of pride. It is not not race or place—but grace, which truly sets forth a man.

Pompey told his Cornelia, "It is no praise for you to have loved Pompey the Great—but if you love Pompey the Miserable, you shall be a pattern for imitation to all posterity." I will leave you to apply it.

Romanus the martyr, who was born of noble parentage, entreated his persecutors that they would not favor him for his nobility: "For it is not," said he, "the blood of my ancestors—but my Christian faith, which makes me noble."

Truly, he who loves one saint for the grace which is in him; for that holiness, that image of God, which is upon him—he cannot but fall in love with every saint who bears the lovely image of the Father upon him; he cannot but love a saint in rags, as well as a saint in royal robes; a saint upon the ash-heap, as well as a saint upon the throne. Usually the most ragged Christians are the richest Christians; they usually have most of heaven who have least of earth, James 2:5. The true diamond shines best in the dark.

Yet there is a love of familiarity, which we may lawfully show more to one godly man than to another. Thus Christ loved John more than the other disciples.

(3.) The third property. Thirdly, Our love to the saints is right, when we love them and DELIGHT in them, answerable to the spiritual causes of love that shine in them, as the more holy and gracious they are, the more we love them. Yet this must be granted— that grace in a rugged, unhewn nature, is like a gold ring on a leprous

hand, or a diamond set in iron. As a gold ring is most pleasing, when it is on a neat clean hand, and as a diamond when it is set in a ring of gold. Just so, grace is most pleasing and taking to us in a sweet nature, and not so much when it is in a rugged, unhewn nature; the beauty and glory of it being clouded and darkened by a rugged nature.

Psalm 16:3, "As for the saints who are in the land, they are the glorious ones in whom is all my delight." This is most certain, if godliness is the reason why we love any, then the more any excel others in the love, spirit, power, and practice of godliness, the more we should love them. There are some who seem to love such godly men as are weak in their judgments, low in their principles, and dull in their practices; and yet look with a squint eye upon those who are more sound in their judgments, more high in their principles, and more holy in their practices, which doubtless speaks out more hypocrisy than sincerity. Truly, he has either no grace, or but a little grace, who does not love most where the spiritual causes of love do most shine and appear. Surely those Christians are under a very great distemper of spirit, who envy those gifts and graces of God in others, which outshine their own. John's disciples muttered and murmured, because Christ had more followers and admirers than John; and John's disciples are not all dead, yes, they seem to have a new resurrection in these days.

Well, as the fairest day has its clouds, the finest linen its spots, the richest jewels their flaws, the sweetest fruits their worms—so when precious Christians are under temptations, they may, and too often do envy and repine at those excellent graces, abilities, and excellencies which cloud, darken, and outshine their own. The best of men are too full of pride and self-love, and that makes them sometimes cast dirt and disgrace upon that excellency that they themselves lack.

There is no greater argument that our grace is true, and that we do love others for grace's sake, than our loving them best who have most

grace, though they have least of worldly goods. A pearl is rich, if found on a ash-heap, though it may glitter more when set in a ring of gold. Just so, many a poor believer is rich and glorious in the eye of Christ, and should be so in ours, though, like Job, he sits upon a ashheap, though to the world he may seem to glisten most when adorned with riches, honor, and outward pomp, etc.

(4.) The fourth property. Fourthly, True love to saints is CONSTANT: 1 Cor 13:8, "Love never fails." It continues forever in heaven. That love is never true, which is not constant. Heb 13:1, "Let brotherly love continue." True love is constant in prosperity and adversity, in storms and calms, in health and sickness, in presence and in absence. "A friend," says the wise man, "loves at all times, and a brother is born for adversity," Prov 17:17. Prosperity makes friends, and adversity will try friends. A true friend is neither known in prosperity, nor hidden in adversity. Consalvus, a Spanish bishop and inquisitor, wondered how the Christians had that commandment, 'You shall love your neighbor as yourself,' so indelibly printed on their hearts, that no torture could blot it out, and make them confess and betray one another, or cease from loving one another.

True love is like to that of Ruth's to Naomi, and that of Jonathan's to David—permanent and constant. Many there are whose love to the saints is like Job's brooks, Job 6:15-16, which in winter when we have no need, overflows with offers of service and shows of love; but when the season is hot and dry, and the poor thirsty traveler stands in most need of water to refresh him, then the brooks are quite dried up. They are like the swallow that will stay by you in the summer— but fly from you in the winter.

It is observed by Josephus of the Samaritans, that whenever the Jews' affairs prospered, they would be their friends, and profess much love to them; but if the Jews were in trouble, and needed their assistance, then they would not own them, nor have anything to do with them. This age is full of such Samaritans, yet, such as truly love will always love. In the primitive times it was very much taken notice

of by the very heathen, that in the depth of misery, when fathers and mothers forsook their children, Christians, otherwise strangers, stuck close to one another; their love of piety, and one of another, proved firmer than that of nature. "They seem to take away the sun out of the world," said the orator, "who takes away friendship from the life of men," and we do not more need fire and water than constant friendship.

Ninthly, That love which accompanies salvation, does manifest and show itself by working the soul to be quiet and still under Christ's rebukes. Peter sits down quiet under a threefold reproof, "Lord, you know all things, you know that I love you," John 21:16-18. So Eli, "It is the Lord, let him do what seems good in his own eyes," 1 Sam 3:18. And Aaron "held his peace," when he saw the flames about his sons' ears, Lev 10:3. So David, "I was silent, I opened not my mouth, because you did it," Psalm 39:9. The lovers of Christ are like the Scythian, who went naked in the snow; and when Alexander wondered how he could endure it, he answered, "I am all forehead." Oh the lovers of Christ are all forehead, to bear the rebukes of the Lord Jesus.

The lovers of Christ know that all his rebukes are from love; "whom he loves, he rebukes," Rev 3:19; they can see smiles through Christ's frowns; they know, that to argue that Christ hates them because he rebukes them, is the devil's logic; they know, that all the rebukes of Christ are in order to their spiritual and eternal good, and that quiets them; they know, that all the rebukes of Christ are but forerunners of some glorious manifestations of greater love to their souls. Psalm 71:20-21, "You, who have showed me great and sore troubles, shall quicken me again, and shall bring me up again from the depths of the earth. You shall increase my greatness, and comfort me on every side." They know that it is the greatest judgment in the world, to go on freely in a way of sin without rebukes. "Ephraim is joined to idols—let him alone," Hos 4:17. And therefore they keep silence before the Lord, they lay one hand upon their mouths, and the other upon their hearts, and so sit mute before the holy one.

Tenthly, That love which accompanies salvation, shows itself by working the heart to be affected and afflicted with the least dishonors that are done to Christ. Love is sensitive of little things; it is as much afflicted with an idle word or with an impure dream, as lovers of Christ are with adultery or blasphemy. David did but cut off the tip of Saul's garment, and his heart smote him, 1 Sam 24:5; though he did it to convince Saul of his false jealousy, and his own innocency. Love will not allow of the least infirmity. Rom 7:15, "That which I do, I allow not." Love will make a man aim at angelic purity and perfect innocency; love will strive to be getting up to the top of Jacob's ladder; love can rest in nothing below perfection; love makes a man look more at what he should be, than at what he is; it makes a man strive as for life, to imitate the highest examples, and to write after the choicest copies. Love fears every approach of sin; it trembles at the appearance of sin; it does not, it cannot allow itself to do anything which looks like sin; it hates "the garment spotted with the flesh;" it shuns the occasions of sin as it shuns hell itself. This is the divine sensitivity of a Christian's love. Love says—it is better to die with hunger, than to eat that which is offered to idols. "The sin, and the coat of sin, is to be hated," says Ambrose.

Marcus Arethusius, out of his love to Christ and hatred of idolatry, would not give one halfpenny toward the building of an idol's temple, though he was punished with intolerable torments. Love knows that the least evils are contrary to the greatest good; they are contrary to the nature of Christ, the commands of Christ, the spirit of Christ, the grace of Christ, the glory of Christ, the blood of Christ. Love knows that little sins, if I may call any sin little, make way for greater sins— as little thieves unlock the door and make way for greater. Love knows that little sins multiplied, become great. As love knows that there is nothing lesser than a grain of sand—just so, love knows that there is nothing heavier than the sand of the sea, when multiplied.

Eleventhly, That love which accompanies salvation, will show itself by keeping the doors of the heart shut against those treacherous lovers that would draw the heart from Christ.

Love is a golden key to let in Christ—and a strong lock to keep out others. Though many may knock at love's door, yet love will open to none but Christ: Song 5:6, "I opened to my beloved;" and Song 8:7, "Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be despised." When the world would buy his love, he cries out with Peter, "May your money perish with you!" Acts 8:20. Love makes a man look with a holy scorn and disdain upon all persons and things, which attempt either to force or flatter her out of her love and loyalty to her beloved. It is neither force nor fraud, it is neither promises nor threatenings, it is neither the cross nor the crown, the palace nor the prison, the rod nor the robe, the halter nor the golden chain—which will make love embrace a stranger in the room of Christ. 'Go,' says divine love, 'offer your gold and empty glories to others; your pleasures and your treasures to others; put on your lion's skin and frighten others; as for my part, I scorn and despise your golden offers, and I disdain and deride your rage and threats!' Love makes a man too noble, too high, too gallant, and too faithful, to open to any lover but Christ, to let any lie between the breasts but Christ: Song 1:13, "A bundle of myrrh is my beloved unto me; he shall lie all night between my breasts."

When Basil was tempted with money and preferment, he answers, 'Give money which will last forever, and glory that may eternally flourish!' Love makes a man cry out when tempted, as that worthy convert did, 'I am not the man that I was; when my heart was void of divine love, I was as easily conquered as I was tempted. Oh but now he has shed abroad his love in my soul, I am not the man that I was, I had rather die than fall before a temptation.'

Twelfthly, That love which accompanies salvation, shows itself by secret visits, by secret expressions of love. A soul who truly loves Christ, loves to meet him in private, to meet him behind the door, Song 2:14, to meet him in the clefts of the rock, where no eye sees, nor any ear hears, nor any heart observes, Matt 6:6. Feigned love is much in commending and kissing Christ upon the stage; but

sincere love is much in embracing and weeping over Christ in a closet. The Pharisee loved to stand praying in the marketplace and in the temple, Matt 6:2; but the spouse was at it in the villages, Song 7:11. Souls who truly love Christ, are much in secret visits, in secret prayer, in secret sighing, in secret groaning, in secret mourning, etc. True love is good at bolting of the door, and is always best when it is most with Christ in private. The secret discoveries which Christ makes to souls, do much oblige them to closet services. Christ shows secret kindnesses upon his people, and that draws them out to be much in secret, in closet services.

Thirteenthly, That love which accompanies salvation, shows itself by breathing after more clear evidence and full assurance of Christ's love to the soul. Divine love would gladly have her drop turned into an ocean; her spark into a flame; her penny into a pound; her mite into a million. A soul who truly loves Christ, can never see enough, nor ever taste enough, nor ever feel enough, nor ever enjoy enough of the love of Christ; when once they have found his love to be better than wine, then nothing will satisfy them but the kisses of his mouth: Song 1:2, "Let him kiss me with the kisses of his mouth—for your love is more delightful than wine." Not with a kiss— but with the kisses of his mouth. A soul once kissed by Christ, can never have enough of the kisses of Christ; his lips drop myrrh and mercy; no kisses, compared to the kisses of Christ. The more any soul loves Christ, the more serious, studious, and industrious will that soul be to have the love of Christ discovered, confirmed, witnessed, and sealed to it. The more a virgin's love is drawn out to another, the more she desires to be confirmed and assured of his love to her.

That is a sweet word of the spouse: Song 8:6, "Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death." Set me as a seal upon your heart; that is, let me be deeply engraved as a seal into your heart and affections; let the love and remembrance of me make a deep impression in you, and set me as a seal or signet on your arm.

[1.] The seal, you know, is for ratifying, confirming, and making sure of things. Oh! says the spouse, establish and confirm me in your love, and in the outward expressions and manifestations of it.

[2.] Signets, among the Jews were used not as ornaments only—but as monuments of love that were continually in sight and remembrance. Oh! says the church, let me be still in your sight and remembrance as a monument of your love. In the old law, you know, the high priest bore the name of Israel engraved on stones upon his heart and shoulder for a memorial, Exod 28:11-12,21,29. Ah! says the church, let my name be deeply engraved upon your heart, let me be always in your eye, let me be always a memorial upon your shoulder.

[3.] Great men have their signet rings upon their hands in precious esteem: Jer 22:24, "And as surely as I live," says the Lord—I will abandon you, Jehoiachin, king of Judah. Even if you were the signet ring on my right hand, I would pull you off." Ah! says the spouse, 'Oh highly prize me, Lord Jesus! highly esteem of me; oh let me be as dear and precious unto you as the signet ring on yur right hand!'

Lastly, That love which accompanies salvation, shows itself by working a true lover of Christ to commit his richest treasures, his choicest jewels, to the care and custody of Christ. [Psalm 31:15, so Job, so Paul; 2 Tim 1:12, and 2 Tim 4:7-8; Mic 7:8-9; Deut 6:22.] Where we love—we will trust, and as we love —we will trust. Little trust speaks out little love, great trust speaks out great love. The lovers of Christ commend to Christ's care their pearls of greatest price—their names, their lives, their souls, their crowns, their innocency, their all. It was a notable saying of Luther, "Let him who died for my soul, see to the salvation of it." Caesar received not his wounds from the swords of enemies—but from the hands of friends, that is, from trusting in them. Oh—but the lovers of Christ shall never receive any wounds by trusting in Christ, by committing their choicest jewels to his care; for he has a powerful hand, and a wise and loving heart! Christ will hold fast whatever the Father, or the saints—put into his hand.

And thus I have showed you what that love is, which accompanies salvation.

VI. I come now, in the sixth place, to show you what PRAYER that is, which accompanies salvation. But I see that I must contract what remains into a narrow space, lest I should tire out both the reader and myself, which, that I may not, I shall endeavor by divine assistance to mind brevity in what remains.

Now, that prayer does accompany salvation, I have formerly showed. Now I am briefly to show you what prayer that is, which accompanies salvation, and that I shall do in these following particulars.

(1.) The first property. First, Prayer is a divine worship whereon, we speak to God in faith, humility, sincerity, and fervency of spirit, through the mediation of Christ, begging those good things that we and others lack, and giving thanks for that we and others have received. Prayer is a speaking to God face to face; it is Jacob's ladder by which the soul climbs up to heaven; it is Noah's dove that goes and returns not until it brings assurance of peace.

The matter of prayer may be reduced to these heads:

(1.) petition;

(2.) deprecation;

(3.) intercession;

(4.) expostulation.

There are other distinctions in regard of the manner; as, first, mental prayer, which is the inward lifting up of the heart to God; secondly, vocal, which is uttered by words, as the publican, "God be merciful to me a sinner;" thirdly, there is spontaneous prayer, and written

prayer; fourthly, there is public or private prayer. These hints may suffice as to this.

But not to please you with notions, you must remember that that prayer which accompanies salvation is such prayer as has in it all the requisites of prayer. Now there are four REQUISITES in prayer.

[1.] The first requisite. First, The person must be righteous: James 5:16, "The fervent prayer of a righteous man avails much;" John 9:31, "God hears not sinners." The Jews urge it as a proverb, 'An unclean person pollutes his own prayers.' Good motions from a bad heart make no music in heaven.

I have read of a jewel, that, being put in a dead man's mouth, loses all its virtue. Prayer in the mouth of a wicked man, which is dead Godwards, Christ-wards, heaven-wards, and holiness-wards, is a jewel that loses all its virtue: Psalm 50:16-17, "But unto the wicked God says, What have you to do to declare my statutes, or that you should take my covenant into your mouth? seeing that you hate instruction, and casts my words behind you." Bias, a heathen, being at sea in a great storm, and perceiving many wicked wretches with him in the ship, calling upon the gods, "Oh," says he, "refrain your prayers, hold your tongues; I would not have the gods take notice that you are here; they will sure drown us all, if they would." You are wise, and know how to apply it. Jerome said,"What does it avail to invocate God with your voice, whom you deny in your works?

[2.] The second requisite. The second requisite in prayer is this, namely, The matter of your prayer must be according to God's will: 1 John 5:14, "And this is the confidence that we have in him, That if we ask anything according to his will, he hears us." The favorites of heaven have no further the ear of the King of kings in prayer, than the matter of their prayer is sound, and "agreeable to his will," Rom 8:27. The matter of your prayer must fall under some particular or general Scriptural precept or promise, or else God will never own it nor honor it with acceptance. You must not pray as

Augustine prayed before his conversion; he prayed for patience, with a proviso: "Lord, give me patience," says he, "but not yet." Such hypocrisy is double iniquity, and God will deal with such sinners accordingly.

It was both a profane and blasphemous speech of that atheistical wretch, that told God he was no common beggar, he never troubled him before with prayer, and if he would hear him that one time, he would never trouble him again.

[3.] The third requisite. Thirdly, As the matter of your prayer must be Scriptural, so the MANNER of your prayer must be right. God regards not so much the matter as the manner of our prayer. God loves adverbs better than nouns; not to pray only—but to pray well.

Now for the better and further clearing of this truth, I shall show you, by divine assistance, what it is to pray in the right manner, and that I shall do in the following particulars:

First, To pray in a right manner, is to pray UNDERSTANDINGLY, to pray knowingly: 1 Cor 14:15, "I will pray with understanding." He who does not pray understandingly, does not pray but prate; as that parrot in Rome which could distinctly say over the whole creed: John 4:22, "You worship you know not what," says Christ. So many pray they know not what. "Without knowledge the mind cannot be good," Prov 19:2. And can the prayer be good when the mind is bad? A blind mind, a blind sacrifice, a blind priest, are abominable to God. Ignorance is the source of all sin, the very wellspring from which all wickedness does issue. It was a good saying of one, "God hears not the words of one that prays," says he, "unless he who prays hears them first himself." And, truly, God will never understand that prayer which we do not understand ourselves.

Secondly, To pray in a right manner, is to pray BELIEVINGLY: Heb 11:6, "He who comes unto God, must believe that he is;" that is,

that he is really as good, as gracious, as glorious, as excellent, as constant, etc., as his word reports him to be; and that he is "a rewarder of those who diligently seek him." Mark 11:24, "Therefore I say unto you, What things soever you desire, when you pray, believe that you receive them, and you shall have them." In the Greek it is in the present tense, "you do receive them," to show the certainty of receiving them. You shall as certainly receive the good things that believingly you ask in prayer, as if you had them already in your hand. God will never let the hand of faith, go empty away in prayer. Faith is God's darling, and he never fails to give it a worthy portion, a Benjamin's portion, a Hannah's portion, a double portion: James 1:5-7, "If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraids not; and it shall be given him. But let him ask in faith, nothing wavering: for he who wavers is like a wave of the sea, driven with the wind, and tossed. For let not that man think that he shall receive anything of the Lord." He who prays doubtingly, shuts the gates of heaven against his own prayers. Unbelief is virtually all ill; therefore fight especially against it. One of the ancients describes prayer thus: "prayer is a climbing up of the heart to God, which cannot be done but by the power of faith."

It is reported in the life of Luther, that when he prayed it was with so much reverence, as if he were praying to God; and with so much boldness, as if he had been speaking to his friend. Faith in prayer makes a man divinely familiar and bold with God in prayer. That prayer which has not the image and stamp of faith upon it, is no prayer in divine account. The sweetest flowers of paradise are only acceptable to God, as they are offered to him by the hand of faith.

Augustus, when a poor man came to present a petition to him with his hand shaking and trembling out of fear, the emperor was much displeased, and said, "It is not fit that any should come with a petition to a king as if a man were giving meat to an elephant; that is, afraid to be destroyed by him.

Truly Jehovah loves to see everyone of his petitioners to come to him with a steadfast faith, and not with a trembling hand. Christ gets most glory, and the soul gets most good, by those prayers which are accompanied with the actings of faith.

Thirdly, To pray in a right manner, is to pray INTENSELY, FERVENTLY, EARNESTLY. So James 5:16, "The effectual fervent prayer of a righteous man avails much;" or, as the Greek has it, "the working prayer," that is, such prayer as sets the whole man awork. The word signifies such a working with the liveliest activity that can be. It works wonders in heaven, in the heart, and in the earth. Such working prayer as sets all the faculties of the soul, and all the graces in the soul, at work, always speeds; it fails not of winning the day, of carrying the crown. As medicine harms the body if it works not, so does prayer the soul, if it be not working-prayer. As a painted fire is no fire, a dead man no man—so a cold prayer is no prayer. In a painted fire there is no heat; in a dead man there is no life. Just so, in a cold prayer there is no omnipotency, no devotion, no blessing.

It is not cold, but working prayer, which can lock up heaven three years, and open heaven's gate at pleasure, and bring down the sweetest blessings upon our heads, and the choicest favors into our hearts. Cold prayers are as arrows without heads, as swords without edges, as birds without wings: they pierce not, they cut not, they fly not up to heaven. Cold prayers always freeze before they reach to heaven. So Jacob was earnest in his wrestling with God: "Let me alone," says God. "I will not let you go except you bless me," says Jacob, Gen 32:24-27. Jacob, though lamed and exhausted, will not let the Lord go without a blessing. Jacob holds with his hands when his joints were out of joint, and so, as a prince, prevails with God. Jacob prays and weeps, and weeps and prays, and so prevails with God: Hos 12:4, "Yes, he had power over the angel, and prevailed: he wept and made supplication unto him," etc. The Jews have a saying, that 'since the destruction of Jerusalem, the door of prayers has been shut.' 'But the door of tears was never shut,' says one.

It is not the labor of the lips—but the travail of the heart; it is not the pouring forth a flood of words—but the pouring out of the soul, which makes a man a prince, a prevailer with God. A man who would gain victory over God in prayer, must strain every string of his heart; he must, in beseeching God, besiege him, and so get the better of him; he must strive in prayer even to an agony; he must be like importunate beggars, who will not be put off with frowns, or silence, or sad answers. Those who would be masters of their requests, must with the importunate widow press God so far as to put him to the blush; they must with a holy impudence, as Basil speaks, make God ashamed to look them in the face, if he should deny the importunity of their souls. The word signifies to strive to the shedding of blood— buffet me, or beat me down with her blows, as wrestlers beat down their adversaries with their fists or clubs. An importunate soul will never cease until he obtains; he will devour all discouragements; yes, he will turn discouragements into encouragements, as the woman of Canaan did, until Christ says, "Be unto you, O soul, as you will." As a body without a soul, much wood without fire, a bullet in a gun without powder—so are words in prayer without fervency of spirit. The hottest springs send forth their waters by ebullitions.

I have read of one who, being sensible of his own dullness and coldness in prayer, reproved himself thus: "What! do you think that Jonah prayed thus when he was in the belly of hell? or Daniel, when he was in the lions' den? or the thief, when he was upon the cross?" and I may add, or the three children, when they were in the fiery furnace? or the apostles, when they were in bonds and prisons. Oh! that Christians would reprove themselves out of their cold prayers, and chide themselves into a better and a warmer frame of spirit when they make their supplications before the Lord.

An importunate soul in prayer is like the poor beggar who prays and knocks, who prays and waits, who prays and works, who knocks and begs—and will not stir from the door until he has an alms. And truly he who is good at this will not be long a beggar in grace. God will make his heart and his cup to overflow. The Jews write upon the

walls of their synagogues this sentence—that prayer, without the intention of the mind, is but as a body without a soul. You know how to apply it. Jerome speaks of certain holy women in his time, that they seemed in their fervent affections to join with the holy company of heaven.

Fourthly, To pray in a right manner, is, to pray ASSIDUOUSLY, CONSTANTLY, as well as fervently. Luke 18:1, "And he spoke a parable unto them, to this end, that men ought always to pray, and not to faint;" or as it is in the Greek, not to "shrink back," as sluggards in work, or cowards in war—to pray in every opportunity. Now men pray always, first, when their hearts are always prepared to pray, or in a praying frame; secondly, when they do not omit the duty, when it is to be performed, or when they take hold on every opportunity, to pour out their souls before the Lord.

1 Thess 5:17, "Pray without ceasing." A man must always pray habitually, though not actually; he must have his heart in a praying disposition in all estates and conditions, in prosperity and adversity, in health and sickness, in strength and weakness, in wealth and wants, in life and death. So in Eph 6:18, "Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints." Our daily weaknesses, our daily wants, our daily fears, our daily dangers, our daily temptations, etc., call for our daily prayers. Rom 12:12, "Rejoice in hope; be patient in affliction; be persistent in prayer." It is a metaphor taken from dogs that hunt, which will not give over the game until they have got it. A dog, of all creatures, is best able to endure hunger; he will run from place to place, and never leave it until he has got his prey. So a child of God in his hunting after God, Christ, grace, peace, mercy, glory, never gives over until he has found his heavenly prey. Song 3:4, "At length I found him whom my soul loved; I held him, and would not let him go." The spouse never left hunting after her beloved, until she had found him. Augustine's usual wish was, that when Christ came, he might find him either praying or preaching.

Gracious souls reckon that they have nothing until they speed in the things they plead for—as a hungry man eats as if he had never ate before. They pray as if they had never prayed, and think that they have done nothing until they have done the deed. If we will continue constant in our wrestling with God for blessings, though God should appear unto us in the form or shape of a judge, an enemy, a stranger, etc., yet still to press him hard for mercy, truly mercy will come in the long run, and we shall say, that it is not in vain for men to hold on praying, though God for a time delays giving the particular favors they plead for. As that emperor said, 'it behooves an emperor to die standing,' so may I say, 'it behooves a Christian to die praying.' Hypocrites are inconstant in their prayers; they are only at it by fits and starts, they are only constant in inconstancy.

Fifthly, To pray in a right manner, is to pray SINCERELY: Psalm 17:1, "listen to my prayer—from lips free of deceit." Psalm 145:18, "The Lord is near unto all those who call upon him: to all that call upon him in truth." Your heart and tongue must go together; word and work, lip and life, prayer and practice must echo one to another —or all will be lost, heaven lost, and the soul lost forever. It is not the greatness of the voice, nor the multitude of words, nor the sweetness of the tone, nor studied notions, nor eloquent expressions, which Jehovah heeds—but truth in the inward parts, Psalm 51:6. When the Athenians would know of the oracle, the cause of their often unprosperous successes in battle against the Lacedemonian, seeing they offered the choicest things they could get, in sacrifice to the gods, which their enemies did not; the oracle gave them this answer, That the gods were better pleased with their inward supplication, than with all their outward pomp in costly sacrifices. Ah, souls! the reason why you are so unsuccessful in your pious duties and services is, because you are no more sincere and upright in them. Were there more singleness and sincerity of heart in your duties, you would have surer and sweeter returns from heaven.

Ah, Christians! the more sincere you are, the more will prayer be your food and drink; and the more prayer is a delight and pleasure to

you, the more will you be the pleasure and delight of God, who delights in those who delight in his service, and who count his work better than wages. Christ says to upright souls; "Hitherto have you asked nothing; ask, and you shall receive, that your joy may be full," John 16:24. Christ has a full purse, a noble heart, and a liberal hand.

[4.] The fourth requisite in prayer is this, namely, your prayer must be to a good END; it must be to the glory of God, and to the internal and eternal advantage of your own and others' souls. The chief end, the bulls-eye, the mark, at which the soul must aim in prayer, is God's glory: "Whatever you do, do all to the glory of God," 1 Cor 10:31. When God crowns us, he does but crown his own gifts in us; and when we give God the glory of all we do, we do but give him the glory that is due unto his name; for he works all our works in us and for us. God measures all men's actions by their ends: if their end is good, all is good; if the end be bad, all is bad. The end determines the action. All actions of worship are good or bad—as the mark is at which the soul aims. He who makes God the object of prayer—but not the end of prayer, does but lose his prayer, and take pains to undo himself. God will be all in all, or he will be nothing at all; he will be both the object and the end of prayer—or else he will abhor your prayer. Those prayers never reach his ear, they are never lodged in his bosom, which are not directed to his glory. The end must always be as noble as the means, or else a Christian acts below himself, yes, below his very reason.

Ah, Christians! it is not a flood of words, nor high strains of wit, nor vehemency of affections in prayer—but holy and gracious ends, which will render prayer acceptable and honorable to God, comfortable and profitable to yourselves and others; yes, the directing of one prayer to divine glory does more torture and torment Satan than all the prayers in the world that are directed to ends below divine glory. It is not simply prayer—but the soul's aiming at divine glory in prayer, that adds to Christ's crown, and Satan's hell. 'Lord,' says Austin, 'take all away; only give me yourself!' Isa 1:11;

Zech 7:6; Amos 5:22; Hos 7:14. Many heathens, as Aristides, Cato, Themistocles, with divers others, did sincerely many great services for the common good, and not for their own gain; but yet they could not hit the mark—the glory of God; and so their most glorious actions were but glorious sins.

And thus I have showed you all the REQUISITES of prayer, even of such prayer as accompanies salvation. I shall now proceed to some other particulars for the further and fuller opening of this truth.

(2.) The second property. Secondly, that prayer which accompanies salvation, betters the whole man. By it, faith is increased, hope strengthened, the spirit exhilarated, the heart pacified, the conscience purified, temptations vanquished, corruptions weakened, the affections inflamed, the will more renewed, and the whole man more advantaged. Prayer is a spiritual chair, wherein the soul sits down at the feet of the Lord, to receive the influences of his grace. Prayer is the regal gate by which the Lord enters into the heart, comforting, quieting, strengthening, quickening, and raising of it. The Scripture affords us a cloud of witnesses to prove this truth—but I appeal to praying saints. Ah, tell me, tell me, praying souls, have not you, do not you find it so? I know you have and do, and that is it that makes prayer a pleasure, a paradise unto you. It was a sweet saying of Ambrose, "O Lord! I never go from you without you."

(3.) The third property. Thirdly, You may judge what prayer that is, which accompanies salvation by considering the difference that is between the prayers of the godly and the wicked. Now the difference between the prayers of the one and the other I shall show you in the following particulars,

The first difference. First, Gracious souls do trade and deal with God in prayer, only upon the account and credit of Christ. They beg mercy to pardon them, and grace to purify them, and balm to heal them, and divine favor to comfort them, and power to support them, and wisdom to counsel them, and goodness to

satisfy them—but all upon the account of Christ's blood, of Christ's righteousness; of Christ's satisfaction, and of Christ's intercession at the right hand of the Father; Rev 4:10-11. They seek the Father in the Son, they present their suits always in Christ's name, for so is the will of Christ: John 14:13-14, "And whatever you shall ask in my name, that will I do, that the Father may be glorified in the Son. If you shall ask anything in my name, I will do it." John 15:16, "Whatever you shall ask of the Father in my name, he will give you." John 16:23, "Truly I say unto you, whatever you shall ask the Father in my name, he will give you." The Greek is pregnant, and may be read not only "Whatever," but also "How many things soever you shall ask or beg of the Father in my name, he will give them to you."

There is no admission into heaven, except we bring Christ in our arms: Eph 2:18, "For through him we both have access by one Spirit unto the Father." The Greek word signifies "a leading by the hand." It is an allusion to the custom of princes, to whom there is no admission, unless we be brought in by one of the favorites. As no access, so no acceptance without Christ, Eph 1:6, "wherein he has made us accepted in the beloved."

Plutarch reports, "That it used to be the practice of some of the heathens, the Molossians, when they would seek the favor of their prince, they took up the king's son in their arms, and so went and kneeled before the king."

Ah, Christians Christ is near and dear unto the Father; the Father has determined to give out all his loves and favors through his Son; if you bring Christ in the arms of your faith, you gain the Father's heart, and in gaining his heart you gain all. The father's mercies melt, his affections move, his heart turns; his compassions are kindled upon the sight of his Son's merits and mediation. As Joseph said to his brethren, "You shall not see my face unless you bring your brother Benjamin," so says God, "you shall not see my face unless you bring the Lord Jesus with you."

Now gracious souls; in all their prayers, they present Jesus Christ before the Father, and upon his account they desire those things that make for their external, internal, and eternal good.

Ah! but vain unbelievers treat and trade with God in prayer upon the account of their own worth, righteousness, worthiness, and services: Isa 58:2-3, "Why have we fasted and you have not seen it? Why have we humbled ourselves, and you have not noticed?" Here you see they stand upon their own practices and services, and expostulate the case with God in an angry manner, because God did not answer their hypocritical performances. So the proud pharisee stands in prayer upon his own worthiness and righteousness: Luke 18:11-12, "The pharisee stood and prayed thus with himself: God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess." This pharisee was like the Egyptian temple—painted without—and vile within; varnished without—and vermin within. So did those hypocrites in Matt 6:23 stand very much upon their outward services and performances, though they were but shining sins—but filthy rags.

The second difference. Secondly, Souls truly gracious pray more to get off their sins, than they do to get off their chains. Though bonds did await Paul in every place, Acts 20:23, as himself speaks, yet he never cries out, O wretched man that I am, who shall deliver me from my bonds; but, "O wretched man that I am, who shall deliver me from my sins, from this body of death?" Rom 7:23. David cries not, 'I am undone' but 'I have done foolishly,' Psalm 51:4. But wicked men strive in prayer more to get off their chains than to get off their sins; more to be delivered from enemies without than lusts within; more to get out of the furnace than to he delivered from their spiritual bondage, as these scriptures evidence. [Psalm 78:34; Zech 7:5-7; Isa 26:16-17]

The third difference. Thirdly, The stream and cream of a gracious man's spirit runs most out in prayer after

spiritual and heavenly things, as is abundantly evident by those prayers of the saints that are upon record throughout the Scripture, Psalm 4:6-7, and Psalm 27:4; but the stream and cream of vain men's spirits in prayer runs most out after poor, low, carnal things, as you may see in comparing the following scriptures together, Hos 7:14; Zech 7:5-7; James 4:3, etc.

The fourth difference. Fourthly, A gracious soul looks and lives more upon God in prayer, than upon his prayer. He knows, though prayer be his chariot, yet Christ is his food. Prayer may be a staff to support him—but Christ is that manna that must nourish him, and upon him he looks, and lives: Psalm 5:3, "In the morning will I direct my prayer unto you" (or marshal and set in order my prayer, as it is in the Hebrew), "and will look up" (or "look out," as it is in the Hebrew) "as a watchman looks out to discover the approaches of an enemy." But vain men, they live and look more upon their prayers than they do upon God.

More—usually they never observe what returns they have from heaven. They are like those who shoot arrows—but do not mind where they fall. Wicked men think it is religion enough for them to pray; and to look after their prayers, to see how their prayers speed, is no part of their faith; but a gracious soul is of a more noble spirit; when he has prayed he will stand upon his watchtower, and observe what God will speak: Psalm 85:8, "I will hear what God the Lord will speak; [I will listen, and lay my obedient ear to what the Lord shall speak,] for he will speak peace unto his people, and to his saints: but let them not return to folly;" or, as the Hebrew may be read, "And they shall not return to folly." Wicked men would have God to be all ear to hear what they desire, when themselves have never an ear to hear what he speaks. But deaf ears shall always be attended with dumb answers. God's justice always makes mercy dumb, when sin has made the sinner deaf.

The fifth difference. Fifthly, No discouragements can take gracious souls off from prayer—but the least discouragements

will take off carnal hearts from prayer, as you may see in the following scriptures compared together: Psalm 40:1-2, and Psalm 44:10-23; Matt 15:21-29; Mal 3:14; Isa 58:1-3; Amos 8:3-5, etc.

When one of the ancient martyrs was severely threatened by his persecutors, he replied, "There is nothing," says he, "of things visible, nothing of things invisible, which I fear; I will stand to my profession of the name of Christ, and contend earnestly for the faith once delivered to the saints, come on it what will." It is neither the hope of life, nor the fear of death, that can take a real Christian off from prayer. He is rather raised than dejected, he is rather quickened than discouraged by delays or denials; he will hold up and hold on in a way and course of prayer, though men should rage and lions roar, and the furnace be heat seven times hotter, etc. But it is not so with carnal hearts, Job 27:9-10.

The sixth difference. Sixthly, When a gracious man prays, he has his heart in his prayer; when he falls upon the work, he makes heart work of it. In his course his heart is in his prayer; he finds by experience that the heart is the great wheel that moves all other wheels. It is the chief monarch in the life of man. So David, Psalm 42:4, "When I remember these things, I pour out my heart." So Hannah, 1 Sam 1:15, "I am a woman of a sorrowful spirit," said she, "and have poured out my soul before the Lord." So the Israelites in 1 Sam 7:6, "pour out their souls like water before the Lord." So the church in Isa 26:8-9, "The desire of our soul is to your name, and to the remembrance of you. With my soul have I desired you in the night; yes, with my spirit within me will I seek you early." The heart, as a prince, gives laws to all other members. The heart is Christ's bed of spices; it is his presence-chamber; it is his royal throne; it is one of those four keys which God keeps under his own belt.

Gracious souls know that no prayer is acknowledged, accepted, and rewarded by God—but that wherein the heart is sincerely and wholly. It is not a piece, it is not a corner of the heart, which will satisfy the maker of the heart. The true mother would not have the child

divided. As God loves a broken and a contrite heart, so he loathes a divided heart. God neither loves halting nor halving, he will be served truly and totally. The royal law is, "You shall love and serve the Lord your God with all your heart, and with all your soul," Deut 10:12. Among the heathens, when the beasts were cut up for sacrifice, the first thing the priest looked upon was the heart, and if the heart was bad the sacrifice was rejected. Truly, God rejects all those sacrifices wherein the heart is bad.

Now wicked men are heartless in all their services, in all their prayers, as you may see in comparing the following scriptures together; I shall not transcribe the words, because I must cut short the work: Isa 29:13; Matt 15:7-9; Ezek 33:30-32; Zech 7:4-6; 2 Chron 25:1-2. As the body without the soul is dead, so prayer, without the heart in it, is but dead prayer in the eye and account of God. Prayer without the heart is but an empty ring, a tinkling cymbal. Prayer is only lovely and weighty, as the heart is in it—and not otherwise. It is not the lifting up of the voice, nor the wringing of the hands, nor the beating of the breasts—but the stirrings of the heart, which God looks at in prayer. God hears no more than the heart speaks; if the heart is dumb, God will certainly be deaf. No prayer is accepted by God, but that which is the travail of the heart.

The seventh difference. Seventhly, Gracious souls usually come off from prayer, with hearts more disengaged from sin, and more vehemently set against it. The precious communion that they have with God in prayer, the sweet breathings of God into their hearts, while they are a-breathing out their requests in his ears, and the secret assistance, stirrings, and movings of the Spirit upon their souls in prayer—arm them more against sin, and makes them stand upon the highest terms of defiance with sin. 'How shall I do this or that wickedness against God?' says the praying soul, 'Oh I cannot, I will not do anything unworthy of him who has caused his glory to pass before me in prayer.'

Ah! but wicked men come off from prayer with hearts more encouraged to sin, and more resolved to walk in ways of sin: Prov 7:14-24, "I have peace-offerings with me," says the harlot; "this day have I paid my vows: therefore came I forth to meet you, diligently to seek your face, and I have found you. Come, let's drink deep of love till morning; let's enjoy ourselves with love." That is, "let us be drunken with love," which shows her unsatiable lusts. So in Jer 7:910, "Will you steal and murder, commit adultery and perjury, burn incense to Baal and follow other gods you have not known, and then come and stand before me in this house, which bears my Name, and say, "We are safe"--safe to do all these detestable things?"

Wicked men are like Lewis, king of France, who would swear and then kiss the cross, and then swear more bitterly and then kiss the cross. So they sin and pray, and pray and sin; and the more they pray, the more easily, resolutely, impudently do they sin. They make use of prayer to quiet their consciences, so that they may sin with more pleasure and less regret. Ah! what pains do such sinners take to go to hell, and to arm their consciences against themselves in that day, wherein they shall say, 'There is no help, there is no hope!' This age is full of such monsters, who have no pity upon themselves.

The eighth difference. Eighthly and lastly, Gracious souls do more eye and observe how their own hearts are wrought upon in prayer, than how others' hearts are wrought upon. When they pray, they look with a curious eye upon their own spirits, they look with a narrow eye upon their own hearts, and observe how they are affected, melted, humbled, quickened, raised, spiritualized, and bettered by prayer. But vain men, as they pray to "be seen of men," so they eye most how others like their prayers, and are affected and taken with their prayers. They are most critical in observing what operations their prayers have upon others' hearts—but never mind, to any purpose, how they operate upon their own hearts. A worse plague cannot befall them!

And thus I have endeavored to show you what a wide difference there is between the prayers of the godly and the ungodly; and by this, as by the former particulars laid down, you may see what prayer that is, which accompanies salvation.

VII. Now, in the seventh place, I shall show you what that PERSEVERANCE is, which accompanies salvation, and that I shall do in these following particulars.

(1.) The first property. First, That perseverance which accompanies salvation, is perseverance in a holy PROFESSION. Heb 4:14, "Seeing then that we have a great high priest, who has passed into the heavens, Jesus the Son of God, let us hold fast our profession by a strong hand," or by a hand of holy violence. So in Heb 10:23, "Let us hold fast the profession of our faith without wavering" (or as it is in the Greek, "without tilting, or tossing to one side or other"), "for he is faithful who has promised." Therefore let no temptation, affliction, opposition, or persecution, take us off from our holy profession—but let us hold our profession with a forcible hand, yes, with both hands, in the face of all difficulties, dangers, and deaths— as Cynaegirus, the Athenian captain, did the ship which was laden with the rich spoil of his country.

(2.) The second property. Secondly, That perseverance which accompanies salvation, is a perseverance and holy and spiritual GRACES. It is a persevering in love, John 15:9-10; and a persevering in faith and hope, 1 Cor 13:13, etc. Perseverance is not a particular distinct grace of itself; but such a virtue as crowns all virtue; it is such a grace as casts a general glory and beauty upon every grace, it is a virtue which leads every grace on to perfection. So Col 1:23; 1 Tim 4:15; Heb 13:1, and Heb 11:13. These all died in faith, or as it is in the Greek, they all died according to faith, that is, persevering in faith.

To persevere in holy and heavenly graces, is to persevere in believing, in repenting, in mourning, in hoping; it is to persevere in love, in fear, in humility, in patience, in self-denial, etc. Now it is this perseverance in holy and gracious graces, which accompanies salvation, which leads to salvation. (Nothing seems to be done—if there remains anything unfinished. Let a man do ever so much, if he does not persevere, he will be found to have done nothing.)

No grace—no, not the most sparkling and shining grace, can bring a man to heaven of itself, without perseverance; not faith, which is the champion of grace, if it faints and fails; not love, which is the nurse of grace, if it declines and waxes cold; not humility, which is the adorner and beautifier of grace, if it continues not to the end; not obedience, not repentance, nor any other grace—except they persevere until the end. It is perseverance in grace, which crowns every grace, and every gracious soul with a crown of glory at last. Rev 2:10, "Be faithful to the death, and I will give you a crown of life."

Such as only believe for a time, and repent for a time, and love for a time, and rejoice for a time, and hope for a time, as all hypocrites only do etc.—but do not persevere and hold out, will be doubly miserable in the day of vengeance. Perseverance is the accomplishment of every grace; without it, he who fights cannot hope to overcome; and he who for the present does overcome, cannot look for the crown, unless he still perseveres and goes on conquering and to conquer, until he finds all his enemies slain before him.

The third property. Thirdly, That perseverance which accompanies salvation is an abiding or continuing in the word or doctrine of Christ. You must persevere, and hold fast the faith of the gospel, without wavering in it or departing from it. John 15:7, "If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done unto you." 1 John 2:14, "I have written unto you, young men, because you are strong, and the word of God abides in you." 1 John 2:24, "Let that therefore abide in you which you have heard from the beginning. If that which you have heard from the beginning

shall remain in you, you also shall continue in the Son, and in the Father." 2 John 9, "Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son." None shall receive the end of their faith, the salvation of their souls—but those who hold fast the doctrine of faith, soundly, sincerely, and entirely to the end: John 8:31, "If you continue in my word, then are you my disciples indeed."

It is the end that crowns the action, as the evening crowns the day, as the last act commends the whole scene. It is not enough to begin well —unless we end well; the beginning is not so considerable as the end. Manasseh and Paul began badly—but ended well. Judas and Demas began well—but ended badly." Nero's first five years were famous— but afterwards who more cruel? It is not the knowledge of the doctrine of Christ, nor the commending of the word of Christ—but the abiding in Christ's word, the continuing in Christ's doctrine, which accompanies life and glory, and which will render a man happy at last. Such that, with Hymenaeus and Alexander, put away, or make shipwreck of the doctrine of the faith, shall, by the Lord or his people, or by both, be delivered unto Satan, that they may learn not to blaspheme, 1 Tim 1:19-20; 1 Cor 5:5. Usually the end of such is worse than the beginning. Double damnation attends those who begin in the spirit and end in the flesh, 2 Pet 2:20-22; 2 Tim 3:13.

The fourth property. Fourthly, and lastly, That perseverance which accompanies salvation is a perseverance in holy and gracious actions and motions; it is a continuing in pious duties and religious services, Phil 3:10-14; Isa 40:31. The life of a Christian consists in motion, not in sitting. A Christian should be ever moving towards heaven; he must never stand still, he must always be a-going on from faith to faith, and from strength to strength. Not to go forwards, is to go backwards. When saints have done their work in this life, they shall sit upon thrones in everlasting life. Perseverance is a going on, a holding out in ways of piety and sanctity. Acts 13:43,

and Acts 14:22 signify a continuance in prayer and supplication, with an invincible and strong constancy.

Acts 1:14, "These all continued with one accord in prayer and supplication." Acts 2:42, "And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayer." Acts 2:46, "And they continued daily with one accord in the temple, and breaking bread from house to house, and ate their food with gladness and singleness of heart." 1 Tim 5:5, "Now she who is a widow indeed, and desolate, trusts in God, and continues in supplications and prayers night and day." Rom 12:12, "Persistent in prayer."

Christians must work hard in a wilderness, before they sit down in paradise. They must make a constant progress in holiness before they enter into happiness. It is the excellency of perseverance, that it keeps a Christian still in motion God-wards, heaven-wards, holinesswards. It is a grace which quickens a man to motion, to action; it keeps a man still going, still doing. And motion is the excellency of the creature; and the more excellent any creature is, the more excellent is that creature in its motions, as you may see in the motions of the celestial bodies, the sun, moon, and stars. Perseverance is a perpetual motion in ways of grace and holiness, Psalm 44:16-20. Perseverance will make a man hold up and hold on in the work and ways of the Lord, in the face of all impediments, discouragements, temptations, tribulations, and persecutions. As the moon holds on her motion though the dogs bark, so perseverance will make a Christian hold on in his holy and heavenly motions though vain men bark and bite, etc.

And thus I have showed you what perseverance that is, which accompanies salvation.

VIII. The eighth and last thing which accompanies salvation is HOPE. I shall gather up what I have to say concerning hope into as narrow a compass as I can, being unwilling to tire the reader's

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