4. Another question is this: What are we to understand by prayer in the spirit? Some refer this clause to the thing asked, as if we should slight all worldly enjoyments, and ask only for those blessings that are spiritual. It is confessed that spiritual blessings are to be most prized, and to be begged with the greatest importunity; but yet temporal mercies may also with submission be desired. Daily bread we are allowed to ask for; and that bread is sweetest, and most blest, that is the fruit of prayer. Others observe, and rightly, that, this passage, praying in the spirit, may have relation both to the Spirit of God, and the spirit of him that prays.

It may have relation unto the Spirit of God. The Holy Ghost "makes intercession for believers, according to the will of God; he helps their infirmities, who of themselves know not what to pray for as they ought." Rom. viii. 26, 27.

It may have relation unto the spirit of him that prays. Prayer must be the offspring of the heart, or else it will not be of any value or efficacy. The spirit of a man must understand what, and the worth of what is prayed for, and the af

fections must be stirred in order to the attainment of it.

5. A fifth question is, what are we to understand by watching unto prayer with all perseverance? We must watch over our hearts, and watch for God. and this must be with continuance; unless we continue to watch and pray, we may quickly enter and fall into temptation. And since all militant saints are in danger as well as we, and stand in so near relation to Christ and to us, we should be much concerned for them, so as to desire their safety and welfare as our own. There are Six DOCTRINES which these words afford us.

1. A Christian's security lies very much in praying always.

2. All prayer is of concernment to be used.

3. Prayer, when rightly performed, is supplication in the spirit.

4. In prayer, watching is a necessary ingredient.

5. We must persevere if we would speed in prayer.

6. Our spirits must be so public, as to supplicate for all the saints as well as for ourselves.

I begin with the first of these doctrines, That a Christian's security lies very much in praying always. Although he be armed from head to foot with the armour of God; which, if any in the world, is armour of proof, yet he is not safe without prayer. Saints in Scripture have looked upon the throne of grace as their asylum and sanctuary, and have come here for refuge and strength in their troubles and temptations. David when he perceived the deceit and hatred of his adversaries, who fought against him without cause, says, it was his course, and truly it was a wise one, to give himself unto prayer, Ps. cix. 4. When his soul was among lions, and he dwelt among those that were set on fire, he" then cries unto God that performed all things for him," Psalin lvii. 2. When the Apostle Paul was buffeted by the messenger of Satan, he "besought the Lord thrice, that it might depart from him," and had this answer, "My grace is sufficient for thee," 2Cor. xii. 7-9. Nay, the very Captain of our salvation, Christ himself, not only used the word of God in temptation, and overcame the devil by Scripture weapons, but also he was won

derfully fervent in prayer: "In the days of his flesh he offered up prayers and supplications, with strong crying and tears, unto Him that was able to save him from death, and was heard, in that he feared." Heb. v. 7.

I shall speak unto this doctrine in the following order. First, Give you a definition of prayer, that you may know what it is. Secondly, Inform you what it is to pray always. Thirdly, Show you why a Christian's security lies in prayer. Fourthly, Give you some reasons why he should be always praying. And, lastly. Make application.

In the first place, I am to give you a definition of prayer that you may understand the nature of it. An old author gives this description, 'Prayer is an ascension of the mind unto God, and asking those things which are convenient, from him. The mind must ascend as well as the voice and both must be directed unto God alone; and those things only must be desired which the wise and gracious God sees convenient. Aquinus defines prayer,' an act of the practical understanding, explaining the desire of the will, and requesting something from

another," which being applied unto God, amounts to this much, that both the mind and will do act in prayer; the mind makes known what the will desires. "Lord, all my desire is before thee, and my groaning is not hid from thee," Psalm xxxviii. 9. And then likewise, there is an earnest craving to have this desire satisfied. "O satisfy us early with thy mercy, that we may rejoice and be glad all our days." Psalm xc. 14.

But a more full definition of prayer is this; Prayer is a duty performed unto God by sensible and believing souls, in which they ask for things according to his will, in the name of Christ, with thanksgiving for what has already been received. This definition I shall take in pieces, and explain the parts of it.

I. Prayer is a duty.-It is part of that homage and worship which we owe to God: this is evident by the light of nature; the heathen mariners "cried unto the Lord" for preservation in a storm, Jonah i.; but it is more evident by Scripture light commands to pray are frequent. And he that does restrain prayer, casts off the fear of God, and says unto the Almighty, Depart from me, Job xxi. 14,

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