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 of 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 to pour out their souls before God. Therefore the saints "We are

are said to worship God in the Spirit; Phil. iii. 3. 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, given only 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. Psalm cxiv. 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 saved."

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 laid in the nature of the soul. It is maintained a while only by a certain force put upon nature. But force is not con

stant; 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 him. But an hypocrite hath no such spirit. He is left under the reigning power of enmity against God, which naturally inclines him to shun his presence.

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 VOL. VI.

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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 an 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 an hypocrite hath had his false conversion, hist 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 under awakenings, he had this to stir him up to go to God in prayer, that he was in continual fear of hell. This put him upon crying to God for mercy. But since in his own opinion he is converted, he hath no further business about which to go to God. And although he may keep up the duty of prayer in the outward form a little while, for fear of spoiling his hope, yet he will find it a dull business to continue it without necessity, and so by degrees he will let drop the practice. The work of the hypocrite is done when he is converted, and therefore he standeth in no further need of help.

But it is far otherwise with the true convert. His work is not done; but he finds still a great work to do, and great wants to be supplied. He sees himself still to be a poor, empty, helpless creature, and that he still stands in great and continual need of God's help. He is sensible that without God he can do nothing. A false conversion makes a man in his own eyes self-sufficient. He saith he is rich, and increased with good, and hath need of nothing; and knoweth not that he is wretched, and miserable, and poor, and blind, and naked. But after a true conversion, the soul remains sensible of its own impotence and emptiness, as it is in itself, and its sense of it is rather increased than diminished. It is still sensible of its universal dependence on God for every thing. A true convert is sensible that his grace is very imperfect; and he is very far from having all that

he desires. Instead of that, by conversion are begotten in him new desires which he never had before. He now finds in him holy appetites, an hungering and thirsting after righteousness, a longing after more acquaintance and communion with God.So that he hath business enough still at the throne of grace; yea, his business there, instead of being diminished, is rather increased.

3. The hope which the hypocrite hath of his good estate takes off the force that the command of God before had upon his conscience; so that now he dares neglect so plain a duty.The command which requires the practice of the duty of prayer is exceeding plain; Matt. xxvi. 41. "Watch and pray, that ye enter not into temptation." Eph. vi. 18. "Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance, and supplication for all saints." Matt. vi. 6. "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." As long as the hypocrite was in his own apprehension in continual danger of hell, he durst not disobey these commands. But since he is, as he thinks, safe from hell, he is grown bold, he dares to live in the neglect of the plainest command in the Bible.

4. It is the manner of hypocrites, after awhile, to return to sinful practices, which will tend to keep them from praying. While they were under convictions, they reformed their lives, and walked very exactly. This reformation continues, after their supposed conversion, while they are much affected with hope and false comfort. But as these things die away, their old lusts revive, and by degrees they return like the dog to his vomit, and the sow that was washed to her wallowing in the mire.They return to their sensual, worldly, proud, and contentious practices, as before. And no wonder this makes them forsake their closets. Sinning and praying agree not well together. If a man be constant in the duty of secret prayer, it will tend to restrain him from wilful sinning. So, on the other hand, if he allow himself in sinful practices, it will restrain him from praying. It will give quite another turn to his mind, so that he will have no disposition to the practice of such a duty: it will be contrary to him. A man who knows that he lives in sin against God, will not be inclined to come daily into the presence of God; but will rather be inclined to fly from his presence, as Adam, when he had eaten of the forbidden fruit, ran away from God, and hid himself among the trees of the garden.

To keep up the duty of prayer after he hath given loose to his lusts, would tend very much to disquiet a man's conscience. It would give advantage to his conscience to testify aloud against him. If he should come from his wickedness into the presence of God, immediately to speak to him, his conscience would, as

it were, fly in his face. Therefore hypocrites, as they by degrees admit their wicked practices, exclude prayer.

5. Hypocrites never counted the cost of perseverance in seeking God, and of following him to the end of life. To continue instant in prayer with all perseverance to the end of life, requires much care, watchfulness, and labour. For much opposition is made to it by the flesh, the world, and the devil; and Christians meet with many temptations to forsake this practice. He that would persevere in this duty must be laborious in religion in general. But hypocrites never count the cost of such labour; i. e. they never were prepared in the disposition of their minds to give their lives to the service of God and to the duties of religion. It is therefore no great wonder they are weary, and give up, after they have continued for a while, as their affections are gone, and they find that prayer to them grows irksome and tedious.

6. Hypocrites have no interest in those gracious promises which God hath made to his people, of those spiritual supplies which are needful in order to uphold them in the way of their duty to the end. God hath promised to true saints that they shall not forsake him; Jer. xxxii. 40. "I will put my fear into their hearts, that they shall not depart from me." He hath promised that he will keep them in the way of their duty; 1 Thess. v. 23, 24. "And the God of peace sanctify you wholly. And I pray God, your spirit, soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it."-But hypocrites have no interest in these and such like promises; and therefore are liable to fall away. If God do not uphold men, there is no dependence on their steadfastness. If the Spirit of God depart from them, they will soon become careless and profane, and there will be an end to their seeming devotion and piety.

The application may be in an use of exhortation, in two branches.

I. I would exhort those who have entertained a hope of their being true converts-and who since their supposed conversion have left off the duty of secret prayer, and ordinarily allow themselves in the omission of it-to throw away their hope. If you have left off calling upon God, it is time for you to leave off hoping and flattering yourselves with an imagination that you are the children of God. Probably it will be a very difficult thing for you to do this. It is hard for a man to let go a hope of heaven, on which he hath once allowed himself to lay hold, and which he hath retained for a considerable time. True conversion is a rare thing; but that men should be

brought off from a false hope of conversion, after they are once settled and established in it, and have continued in it for some time, is much more rare.

Those things in men which, if known, would be sufficient to convince others that they are hypocrites, will not convince themselves; and those things which would be sufficient to convince them concerning others, will not be sufficient to convince them concerning themselves. They can make larger allowances for themselves than they can for others. They can find out ways to solve objections against their own hope, when they can find none in the like case for their neighbour.

But if your case be such as is spoken of in the doctrine, it is surely time for you to seek a better hope, and another work of God's spirit, than ever you have yet experienced; something more thorough and effectual. When you find by experience, that the seed which was sown in your hearts, though at first it sprang up and seemed flourishing, is withering away, as by the heat of the sun, or is choked, as with thorns; this shows in what sort of ground the seed was sown, that it is either stony or thorny ground; and that, therefore, it is necessary you should pass through another change, whereby your heart may become good ground, which shall bring forth fruit with patience.

Insist not on that as a reason why you should not throw away your hope, that you had the judgment of others, that the change, of which you were the subject was right. It is a small matter to be judged of man's judgment, whether you be approved or condemned, and whether it be by minister or people, wise or unwise. 1 Cor. iv. 3. "It is a very small thing that I should be judged of you, or of man's judgment." If your goodness have proved to be as the morning cloud and early dew; if you be one of those who have forsaken God, and left off calling upon his name, you have the judgment, and sentence of God in the scriptures against you, which is a thousand times more than to have the judgment of all the wise and godly men and ministers in the world in your favour.

Others, from your account of things, may have been obliged to have charity for you, and to think that-provided you were not mistaken, and in your account did not misrepresent things, or express them by wrong terms-you were really converted. But what a miserable foundation is this, upon which to build a hope as to your eternal state!

Here I request your attention to a few things in particular, which I have to say to you concerning your hope.

1. Why will you retain that hope, which, by evident experience, you find poisons you? Is it reasonable to think, that a holy hope, a hope that is from heaven, would have such an influence? No, surely; nothing of such a malignant influence