To pray in the spirit, we must have sincerity

           Third.  We pray in the spirit when we pray in sincerity.  There may be much fervour where there is little or no sincerity.  And this is strange fire; the heat of a distemper, not the kindly natural heat of the new creature, which both comes from God and acts for God; whereas the other is from self, and ends in self. Indeed the fire which self kindles serves only to warm the man's own hands by it that makes it: ‘Behold, all ye that kindle a fire, that compass yourselves about with sparks,’ Isa. 50:11; the prophet represents them as sitting down about the fire they had made.  Self-acting and self‑aiming ever go together; therefore our Saviour with spirit requires truth.  He ‘seeketh such to worship him’ as will ‘worship him in spirit and in truth,’ John 4:23, 24.

           Question.  But wherein consists this sincere fervency?

           Answer. Zeal intends the affections, sincerity di­rects their end, and consists in their purity and incor­ruption.  The blood is oft hot when none of the pur­est, and affections strong when the heart insincere; therefore the apostle exhorts us that we ‘love one another out of a pure heart fervently,’ I Peter 1:22, and speaks in another place of ‘sorrowing after a godly sort,’ that is, sincerely.  Now the sincerity of the heart in prayer then appears when a person is real in his prayers, and that from pure principles to pure ends.

           First. When he is real in what he presents to God in prayer.  The index of his tongue without and the clockwork of his heart within go together; he doth not declaim against a sin with his lips which he fa­vours with his heart; he doth not make a loud cry for that grace which he would be sorry to have granted him.  This is the true badge of a hypocrite, who oft would be loath {that} God should take him at his word.  A dismal day it would be to such when God shall bring in their own conscience to witness against them that their hearts never signed and sealed the requests which they made.  There is a state-policy used sometimes by princes to send ambassadors, and set treaties on foot, when nothing less than peace is intended.  Such a deceit is to be found in the false heart of man, to blind and cover secret purposes of war and rebellion against God with fair overtures in prayer to him for peace.

           Second.  When the person is not only real in what he desires, but this from a pure principle to a pure end.  I doubt not but a hypocrite in confession may have a real trouble upon his spirit for his sins, and cordially, yea passionately, desire his pardoning mercy; but not from a pure principle—a hatred of sin —but an abhorrency of wrath he sees hastening to him for it; not for a pure end, that the glory of God’s mercy may be magnified in and by him, but that him­self may not be tormented by God’s just wrath.  He may desire the graces of his Spirit, but not out of any love to them, but only as an expedient, without which he knows to hell he must go; as a sick man in exqui­site torture—suppose of the stone or some other acute disease—calls for some potion he loathes, because he knows he cannot have ease except he drinks it.  Whereas the sincere soul desires grace, not only as physic, but food.  He craves it not only as necessary but as sweet to his palate.  The intrinsical bounty and excellency of holiness inflames him with such a love to it, that, as one taken with the beauty of a virgin, saith he will marry her though he hath noth­ing with her but the clothes to her back; so the sincere heart would have holiness though it brought no other advantages with it than what is found in its own lovely nature.  So much to show what sincerity in prayer is.

           Now he that would pray acceptably must pray thus in his spirit, that is, with the sincerity of his spirit.  ‘The prayer of the upright is his delight.’ Nadab and Abihu brought fire, and had fire, ‘a strange fire,’ to destroy them for the ‘strange fire’ they of­fered; and such is all fervency and zeal that is not taken from the altar of a sincere heart, Lev. 10:1.  ‘The fervent prayer’—B@8×ÆFPb,4—‘availeth much.’  It can do much, but it must be of a righteous man, and such the sincere man only is.  And no wonder that God stands so much upon sincerity in prayer, seeing the lip of truth is so prized even among men.  Nature hath taught men to commend their words to others by laying their hands on their breasts, as an assurance that what they say or promise is true and cordial; which the penitent publican it is like aimed at, he ‘smote upon his breast, saying, God be merciful to me a sinner,’ Luke 18:13, thereby declaring whence his sor­rowful confession came.  That light which told the heathens that God must be worshipped, informed them also this worship must come from the inward recesses of the heart.  In sancto quid facit aurum —quin damnus id superis, &c.—what care the gods for gold! let us offer that which is more worth than all treasures, sanctos recessus animi—the heart and inward affections of it.  It is a strange custom Benzo, in his Historia Novi Orbis, relates of the natives there: Indi occidentales dum sacra faciunt, dimisso in guttur bacillo, vomitum cient, ut idolo ostendant nihil se in pectore mali occultum gerere—the West Indi­ans, when worshipping their gods, used, by putting a little stick down their throat, to provoke themselves to vomit, thereby showing their idol that they carried no secret evil within them.  I should not have named this barbarous custom but to show how deeply this notion is engraven in the natural conscience—that we must be sincere in the worship of God.

           Use. Let it put us upon the trial whether we thus pray in the spirit—whether you can find sincerity stamped on your fervency.  If the prayer be not fer­vent it cannot be sincere, but it may have a fervour without this.  This is a very fine sieve; approve thyself here, and thou mayest without presumption write thy­self a saint.  But how fervent soever thou art without sincerity, it matters not.  Nay, zeal without upright­ness is worse than key‑cold; none will go to hell with more shame than the false-hearted zealot, who mounts up towards heaven in the fiery chariot, a seeming zeal, but at last is found a devil in Samuel’s mantle, and so is thrown down like lightning from heaven, whither he would have been thought by his neighbours to be going.  Be not loath to be searched. Then there will then need no further search to prove thee unsound.  If God’s officer be denied entrance, all is not right within.  Now to help thee in the work, inquire—