gives, which is in him that drinks it " a well of water springing up into everlasting life," John iv. 14. It is something from heaven, is of a heavenly nature, and tends to heaven. And those that have it, however they may now wander in a wilderness, or be tossed to and fro on a tempestuous ocean, shall certainly arrive in heaven at last, where this heavenly spark shall be increased and perfected, and the souls of the saints all be transformed into a bright and pure flame, and they shall shine forth as the sun in the kingdom of their Father AMEN.

SERMON XXIX.

HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.

JOB Xxvii. 10.-Will he always call upon God?

CONCERNING these words, I would observe,

1. Who it is that is here spoken of, viz., the hypocrite; as you may see, if you take the two preceding verses with the verse of the text. "For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry when trouble cometh upon him? Will he delight himself in the Almighty? Will he always call upon God?" Job's three friends, in their speeches to him, insisted much upon it, that he was a hypocrite. But Job, in this chapter, asserts his sincerity and integrity, and shows how different his own behavior had been from that of hypocrites. Particularly he declares his steadfast and immovable resolution of persevering and holding out in the ways of religion and righteousness to the end; as you may see in the six first verses. In the text, he shows how contrary to this steadfastness and perseverance the character of the hypocrite is, who is not wont thus to hold out in religion.

2. We may observe what duty of religion it is, with respect to which the hypocrite is deciphered in the text, and that is the duty of prayer, or calling upon God.

3. Here is something supposed of the hypocrite relating to this duty, viz., that he may continue in it for a while; he may call upon God for a season.

4. Something asserted, viz., that it is not the manner of hypocrites to con tinue always in this duty. Will he always call upon God? It is in the form of an interrogation; but the words have the force of a strong negation, or of an assertion, that however the hypocrite may call upon God for a season, yet he will not always continue in it.

DOCTRINE.

However hypocrites may continue for a season in the duty of prayer, yet it is their manner, after a while, in a great measure, to leave it off.

In speaking upon this doctrine, I shall show,

I. How hypocrites often continue for a season to call upon God.

II. How it is their manner, after a while, in a great measure to leave off the practice of this duty.

III. Give some reasons why this is the manner of hypocrites.

I. I would show how hypocrites often continue for a season in the duty of prayer.

1. They do so for a while after they have received common illuminations and affections. While they are under awakenings, they may, through fear of hell, call upon God, and attend very constantly upon the duty of secret prayer. And after they have had some melting affections, having their hearts much moved with the goodness of God, or with some affecting encouragements, and false joy and comfort; while these impressions last they continue to call upon God in the duty of secret prayer.

2. After they have obtained a hope, and have made profession of their good estate, they often continue for a while in the duty of secret prayer. For a while they are affected with their hope: they think that God hath delivered them out of a natural condition, and given them an interest in Christ, thus introducing them into a state of safety from that eternal misery which they lately feared. With this supposed kindness of God to them, they are much affected, and often find in themselves for a while a kind of love to God, excited by his supposed love to them. Now while this affection towards God continues, the duties of religion seem pleasant to them; it is even with some delight that they approach to God in their closets; and for the present, it may be, they think of no other than continuing to call upon God as long as they live.

Yea, they may continue in the duty of secret prayer for a while after the liveliness of their affections is past, partly through the influence of their former intentions they intended to continue seeking God always; and now suddenly to leave off, would therefore be too shocking to their own minds; and partly through the force of their own preconceived notions, and what they have always believed, viz., that godly persons do continue in religion, and that their goodness is not like the morning cloud. Therefore, though they have no love to the duty of prayer, and begin to grow weary of it, yet as they love their own hope, they are somewhat backward to take a course, which will prove it to be a false hope, and so deprive them of it.

If they should at once carry themselves so as they have always been taught is a sign of a false hope, they would scare themselves. Their hope is dear to them, and it would scare them to see any plain evidence that it is not true. Hence, for a considerable time after the force of their illuminations and affections is over, and after they hate the duty of prayer, and would be glad to have done with it, if they could, without showing themselves to be hypocrites; they hold up a kind of attendance upon the duty of secret prayer. This may keep up the outside of religion in them for a good while, and occasion it to be somewhat slowly that they are brought to neglect it. They must not leave off suddenly, because that would be too great a shock to their false peace. But they must come gradually to it, as they find their consciences can bear it, and as they can find out devices and salvos to cover over the matter, and make their doing so consistent, in their own opinion, with the truth of their hope. But,

II. It is the manner of hypocrites, after a while, in a great measure to leave off the practice of this duty. We are often taught, that the seeming goodness and piety of hypocrites is not of a lasting and persevering nature. It is so with respect to their practice of the duty of prayer in particular, and especially of secret prayer. They can omit this duty, and their omission of it not be taken notice of by others, who know what profession they have made. So that a regard to their own reputation doth not oblige them still to practise it. If others saw how they neglect it, it would exceedingly shock their charity towards them. But their neglect doth not fall under their observation; at least not under the observation of many. Therefore they may omit this duty, and still have the credit of being converted persons.

Men of this character can come to a neglect of secret prayer by degrees without very much shocking their peace. For though indeed for a converted person to live in a great measure without secret prayer, is very wide of the notion they once had of a true convert; yet they find means by degrees to alter their notions, and to bring their principles to suit with their inclinations; and at length they come to that, in their notions of things, that a man may be a

convert, and yet live very much in neglect of this duty. In time, they can bring all things to suit well together, a hope of heaven, and an indulgence of sloth in gratifying carnal appetites, and living in a great measure a prayerless life. They cannot indeed suddenly make these things agree; it must be a work of time; and length of time will effect it. By degrees they find out ways to guard and defend their consciences against those powerful enemies; so that those enemies, and a quiet, secure conscience, can at length dwell pretty well together.

Whereas it is asserted in the doctrine, that it is the manner of hypocrites, after a while, in a great measure to leave off this duty; I would observe to you, 1. That it is not intended but that they may commonly continue to the end of life in yielding an external attendance on open prayer, or prayer with others. They may commonly be present at public prayers in the congregation, and also at family prayer. This, in such places of light as this is, men commonly do before ever they are so much as awakened. Many vicious persons, who make no pretence to serious religion, commonly attend public prayers in the congregation, and also more private prayers in the families in which they live, unless it be when carnal designs interfere, or when their youthful pleasures and diver sions, and their vain company call them; and then they make no conscience of attending family prayer. Otherwise they may continue to attend upon prayer as long as they live, and yet may truly be said not to call upon God. For such prayer, in the manner of it, is not their own. They are present only for the sake of their credit, or in compliance with others. They may be present at these prayers, and yet have no proper prayer of their own. Many of those concerning whom it may be said, as in Job xv. 4, that they cast off fear and restrain prayer before God, are yet frequently present at family and public

prayers.

2. But they in a great measure leave off the practice of secret prayer. They come to this pass by degrees. At first they begin to be careless about it, under 30me particular temptations. Because they have been out in young company, or have been taken up very much with worldly business, they omit it once: after that they more easily omit it again. Thus it presently becomes a frequent thing with them to omit it; and after a while, it comes to that pass, that they seldom attend it. Perhaps they attend it on Sabbath days, and sometimes on other days. But they have ceased to make it a constant practice daily to retire to worship God alone, and to seek his face in secret places. They sometimes do a little to quiet conscience, and just to keep alive their old hope; because it would be shocking to them, even after all their subtle dealing with their consciences, to call themselves converts and yet totally to live without prayer. Yet the practice of secret prayer they have in a great measure left off.

I come now,

III. To the reasons why this is the manner of hypocrites. 1. Hypocrites never had the spirit of prayer given them. They may have been stirred up to the external performance of this duty, and that with a great deal of earnestness and affection, and yet always have been destitute of the true spirit of prayer. The spirit of prayer is a holy spirit, a gracious spirit. We read of the spirit of grace and supplication, Zech. xii. 10: "I will pour out on the house of David and the inhabitants of Jerusalem, the spirit of grace and supplications." Wherever there is a true spirit of supplication, there is the spirit of grace. The true spirit of prayer is no other than God's own Spirit dwelling in the hearts of the saints. And as this spirit comes from God, so doth it naturally tend to God in holy breathings and pantings. It naturally leads to God,

to converse with him by prayer. Therefore the Spirit is said to make intercession for the saints with groanings which cannot be uttered, Rom. viii. 26.

The Spirit of God makes intercession for them, as it is that Spirit which in some respect indites their prayers, and leads them so and so to pour out their souls before God. Therefore the saints are said to worship God in the SPIRIT: Phil. iii. 3, "We are the circumcision who worship God in the Spirit ;" and John iv. 23, "The true worshippers worship the Father in spirit and in truth." The truly godly have the spirit of adoption, the spirit of a child, to which it is natural to go to God and call upon him, crying to him as to a father.

But hypocrites have nothing of this spirit of adoption: they have not the spirit of children; for this is a gracious and holy spirit, only given in a real work of regeneration. Therefore it is often mentioned as a part of the distinguishing character of the godly, that they call upon God. Psal. cxlv. 18, 19, "The Lord is nigh to them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him; he will also hear their cry and will save them." Joel ii. 32, "It shall come to pass, that whosoever calleth on the name of the Lord shall be delivered."

It is natural to one who is truly born from above to pray to God, and to pour out his soul in holy supplications before his heavenly Father. This is as natural to the new nature and life as breathing is to the nature and life of the body. But hypocrites have not this new nature. Those illuminations and affections which they had, went away, and left no change of nature. Therefore prayer naturally dies away in them, having no foundation for the keeping of it up laid in the nature of the soul. It is maintained, while it is maintained, only by a certain force put upon nature. But force is not constant; and as that declines, nature will take place again.

The spirit of a true convert is a spirit of true love to God, and that naturally inclines the soul to those duties wherein it is conversant with God, and makes it to delight in approaching to God. But a hypocrite hath no such spirit. He is left under the reigning power of enmity against God, which naturally inclines him to shun the presence of God.

The spirit of a true convert is a spirit of faith and reliance on the power, wisdom, and mercy of God, and such a spirit is naturally expressed in prayer. True prayer is nothing else but faith expressed. Hence we read of the prayer of faith, James v. 15. True Christian prayer is the faith and reliance of the soul breathed forth in words. But a hypocrite is without the spirit of faith. He hath no true reliance or dependence on God, but is really self-dependent.

As to those common convictions and affections which the hypocrite had, and which made him keep up the duty of prayer for a while; they not reaching the bottom of the heart, nor being accompanied with any change of nature, a little thing extinguishes them. The cares of the world commonly choke and suffocate them, and often the pleasures and vanities of youth totally put an end to them, and with them ends their constant practice of the duty of prayer.

2. When a hypocrite hath had his false conversion, his wants are in his sense of things already supplied, his desires are already answered; and so he finds no further business at the throne of grace. He never was sensible that he had any other needs, but a need of being safe from hell. And now that he is converted, as he thinks, that need is supplied. Why then should he still go on to resort to the throne of grace with earnest requests? He is out of danger; all that he was afraid of is removed. He hath got enough to carry him to heaven, and what more should he desire? While he was under awakenings, he had this to stir him up to go to God in prayer, that he was in continual fear of hell